THE
REWARD
OF
RELIGION
.
Ruth
.
Cap.
1.
ver.
1
,
2
,
3
,
4
,
5
,
6.
1.
In
the
time
that
the
Iudges
ruled
,
there
was
a
famine
in
the
land
:
and
a
certain
man
of
Bethleem
Iudah
went
for
to
soiourne
in
the
countrie
of
Moab
,
hee
and
his
wife
,
and
his
two
sonnes
.
2.
And
the
name
of
the
man
was
Elimelech
,
and
the
name
of
his
wyfe
Naomi
,
and
the
names
of
his
two
sonnes
Mahlon
and
Chilion
,
Ephrathites
of
the
lande
of
Iudah
,
and
when
they
were
come
into
the
land
of
Moab
,
they
continued
there
.
3.
Then
Elimelech
the
husbande
of
Naomi
died
there
,
and
shee
remained
with
hir
two
sonnes
.
4.
Which
tooke
them
wiues
of
the
Moabites
,
the
name
of
the
one
was
Horpah
,
&
the
name
of
the
other
Ruth
:
&
they
dwelled
there
about
ten
yeres
.
5.
And
Mahlon
and
Chilion
died
also
both
twaine
,
so
the
woman
was
lefte
destitute
of
her
two
sonnes
,
and
of
her
husband
.
6.
Then
she
arose
with
her
daughters
in
lawe
,
and
returned
from
the
countrie
of
Moab
:
for
she
had
heard
saie
in
the
countrie
of
Moab
,
that
the
Lord
had
visited
his
people
,
&
giuen
them
bread
.
ALthough
the
author
of
this
booke
of
Ruth
hath
not
expressed
his
name
,
yet
there
is
no
doubt
but
it
proceedeth
from
the
spirit
of
God
,
as
well
as
the
bookes
of
the
Iudges
,
Kings
,
&
Chronicles
,
which
haue
not
the
names
of
their
authors
described
:
but
if
it
may
be
lawfull
to
iudge
or
giue
anie
sentence
thereof
,
it
was
either
Samuel
or
some
other
godly
prophet
vnder
the
raigne
of
Saul
,
which
is
proued
by
the
genealogies
in
the
last
chapter
,
where
Dauid
is
by
name
mentioned
,
testifying
vnto
vs
,
that
it
was
then
written
,
when
he
was
chosen
from
his
bretheren
and
anointed
king
ouer
Israell
,
and
yet
before
his
raigne
,
or
els
there
had
bene
added
vnto
it
,
the
title
of
a
King
,
for
the
aduauncing
of
the
name
of
Ruth
,
who
was
his
grande
mother
,
vppon
whom
this
history
following
dependeth
,
for
the
sumne
and
scope
hereof
is
to
shewe
the
pedigree
or
ancestry
the
naturall
progenitours
of
Christe
from
Iudah
the
fourth
sonne
of
Iacob
,
vntill
the
time
that
he
beganne
to
challenge
the
princelye
seate
,
the
royall
scepter
,
&
the
right
of
gouernment
ouer
the
people
of
Israell
,
which
was
at
that
time
▪
when
Dauid
was
chosen
from
his
fathers
house
,
&
anoynted
king
by
Samuel
.
Againe
,
in
this
history
,
there
is
deliuered
vnto
vs
;
the
hope
which
the
fathers
had
concerning
the
calling
of
the
Gentiles
,
for
this
mariage
of
Ruth
into
the
kindred
of
Christ
▪
who
was
a
Gentile
,
&
by
nature
none
of
the
people
of
God
,
did
plainely
foretell
that
the
Gentiles
shoulde
be
called
in
Christ
,
for
as
hee
tooke
parte
of
his
humane
nature
of
them
,
so
he
shewed
vs
that
hee
would
giue
the
same
for
them
,
that
there
might
be
no
difference
in
his
bodye
,
between
Iewes
&
gentiles
,
but
that
the
power
of
his
death
,
the
graces
of
the
spirite
,
and
the
knowledge
of
redemption
might
redounde
to
all
.
Now
the
occasion
of
this
history
is
deliuered
vnto
vs
in
this
first
Chapter
,
which
is
the
soiourning
of
a
certaine
Iew
in
the
land
of
Moab
,
(
by
reason
there
was
a
famine
in
the
land
of
Iudah
,
)
with
his
familye
,
and
the
returne
of
them
that
liued
,
which
were
onely
Naomi
his
wyfe
,
and
one
other
,
Ruth
the
Moabitesse
the
widdowe
of
his
eldest
sonne
.
This
wandering
or
soiourning
is
described
with
all
the
circumstuances
thereof
,
in
these
first
sixe
verses
lately
read
:
and
generally
containe
in
them
,
these
two
parts
,
the
first
is
theyr
trauaile
to
the
land
of
Moab
,
the
second
,
those
things
that
happened
vnto
them
,
after
they
came
thither
.
The
first
parte
is
expressed
in
these
two
first
verses
,
first
by
the
occasion
,
which
is
declared
by
the
time
and
by
the
thing
that
moued
them
thereunto
,
in
these
wordes
,
In
the
time
that
the
Iudges
ruled
there
was
a
famine
,
&c.
Secondly
by
the
persons
that
trauayled
,
who
are
described
by
the
place
from
whence
they
were
namely
of
Bethlehem
Iudah
,
these
were
the
parents
and
the
children
which
are
named
in
the
2.
ver.
The
second
part
of
these
woordes
,
is
in
the
foure
other
verses
following
,
and
it
concerneth
eyther
the
parents
or
the
children
,
the
parents
,
that
one
of
them
euen
Elimelech
,
the
father
of
the
familye
dyed
,
there
shor●y
after
their
arriuall
:
the
children
,
first
that
they
married
ver.
4
:
secondly
,
that
they
likewise
dyed
ver.
5
:
Then
remained
onely
Naomi
,
with
hir
two
daughters
in
lawe
,
and
the
time
of
her
abode
in
Moab
,
is
set
downe
to
be
ten
yeares
ver.
4
:
secondly
,
the
occasion
of
hir
departure
because
shee
heard
say
,
that
God
had
visited
his
people
,
&
giuen
them
bread
,
ver
▪
6
:
of
these
partes
let
vs
speake
in
order
,
as
the
spirite
shall
giue
vttrance
,
and
the
time
permit
.
In
the
dayes
that
the
Iudges
ruled
.
Demas
,
who
seemed
religious
,
haue
imbraced
this
present
world
.
As
for
the
prophane
both
of
poore
and
rich
,
they
haue
made
a
league
with
death
,
&
a
couenant
with
the
graue
,
though
a
swoord
come
thorough
the
land
,
yet
(
saie
they
)
it
shall
not
come
at
them
.
And
therefore
who
can
without
waterye
eyes
and
bleeding
heart
,
tell
this
present
plague
of
dearth
and
famine
which
we
now
most
iustly
endure
,
Wee
haue
long
retained
the
name
of
Christians
,
that
is
,
the
annoynted
of
the
Lord
,
and
yet
our
lampes
are
empty
,
Secondly
,
by
this
we
gather
that
the
Lord
is
as
true
in
his
iudgments
,
as
in
his
mercyes
,
For
this
cause
the
prophets
adde
to
their
preaching
of
iudgmentes
:
Thus
sayth
the
Lorde
)
as
if
they
had
said
it
shall
neuer
bee
altered
.
But
heare
me
a
little
in
one
word
I
praie
you
,
I
am
perswaded
that
I
speake
to
many
these
people
this
daie
.
What
hurt
hath
the
Lorde
done
vnto
you
,
that
you
rob
him
of
his
iustice
?
Shall
the
Prophet
be
found
a
liar
that
sayth
,
The
Lord
is
iust
in
all
wa●es
,
and
holy
in
all
his
workes
.
There
was
a
famine
in
the
land
.
This
was
the
chiefe
cause
which
moued
these
persons
to
trauell
,
the
auoiding
of
the
pinching
penurie
of
fearefull
death
,
by
lingering
till
the
end
of
this
pining
famine
.
Of
all
the
punishments
of
sinne
which
happen
in
this
life
,
the●e
is
none
more
vehement
than
famine
.
Therefore
the
Lord
by
the
Prophet
,
threatneth
to
send
his
arrowes
of
famine
to
breake
the
staffe
of
bread
.
And
this
is
a
worthie
doctrine
to
bee
vrged
in
our
dayes
,
wherein
our
abuse
is
greater
than
our
want
,
and
yet
our
want
is
such
as
hath
not
beene
heard
of
these
many
yeeres
.
The
couetous
seller
keepeth
in
his
corne
,
and
draweth
vppon
himselfe
the
curse
of
the
poore
,
saying
it
is
scantie
,
it
is
scantie
,
when
his
garners
are
full
:
Is
not
this
to
tell
that
the
Lorde
his
hande
is
shortned
,
when
in
deede
it
is
lengthened
?
Is
not
this
to
say
,
thou
openest
thy
hande
and
fillest
with
thy
blessing
euerie
liuing
thing
?
Nay
,
you
plainely
accuse
the
Lorde
of
illiberalitie
.
Oh
detestable
crueltie
,
who
for
to
fat
vp
their
owne
posterityes
,
wyll
murther
the
bodyes
of
manye
thousandes
of
pouertie●
yea
,
this
is
more
cruell
than
murther
in
the
sight
of
God
.
Why
deale
you
not
playnely
,
and
saie
,
the
Lorde
hath
giuen
abundaunce
,
yet
your
price
must
bee
raysed
,
so
you
shoulde
speake
truelye
,
and
excuse
the
liberalitie
of
the
Lorde
in
accusing
your
owne
couetous
desires
.
But
oh
wretchednesse
,
you
wyll
not
laye
the
faulte
vppon
the
guiltie
,
you
iustifie
the
couetous
,
whome
the
Lorde
abhorreth
,
and
condemne
the
innocent
liberalitie
of
him
,
who
giueth
to
all
freely
,
and
casteth
none
in
the
teeth
.
Another
sorte
there
are
more
viler
than
thase
,
who
of
this
great
want
,
which
if
the
Lorde
suffer
to
indure
,
wyll
turne
to
extreme
famine
,
yet
they
will
spend
more
vpon
one
to
make
him
dronke
,
than
vpon
one
dozen
of
poore
folkes
,
These
are
the
tiplers
,
alesellers
,
&
dronkards
,
the
very
caterpillers
of
our
countrey
,
who
like
the
horse
,
leache
are
euen
sucking
,
and
neuer
satisfied
,
and
these
onely
consume
much
that
other
should
not
be
contented
with
it
.
Of
these
both
cities
and
countreyes
are
replenished
,
and
the
magistrates
suffer
them
with
little
or
no
punishment
at
all
:
but
if
the
poore
preachers
rebuke
the
folly
,
their
safety
is
indangered
by
this
rauenous
brood
,
who
are
not
ashamed
to
giue
rayling
,
yea
&
threatning
speeches
.
And
magistrates
seruants
are
in
greatest
fault
,
who
are
not
onely
partakers
of
this
vnseasonable
drinking
,
but
also
deale
priuatly
with
theyr
ma●sters
,
that
those
which
are
complained
,
might
escape
vnpunished
.
Thus
are
the
poore
vnrelieued
,
the
countrie
vnprouided
,
the
people
vnanswered
,
the
wicked
vnpunished
,
the
commonwealth
vnreformed
,
the
godly
vncomforted
,
and
the
iudgments
of
God
haled
downe
vppon
vs
,
that
we
might
be
euerlastingly
confounded
There
went
a
certaine
man
.
Now
are
we
come
to
the
persons
that
traueled
,
which
is
the
second
part
of
this
verse
,
which
we
shewed
you
ended
in
the
second
verse
:
they
are
first
generally
described
in
this
verse
:
and
after
specially
by
name
in
the
next
verses
:
They
are
of
two
sorts
,
first
the
parents
Elimelech
&
Naomi
,
secondly
,
the
children
Mahlon
and
Chilion
,
who
are
all
described
by
the
place
from
whence
they
went
,
Bethlehem
Iudah
:
it
is
so
called
because
there
was
another
Bethlehem
,
in
the
tribe
of
Zebulun
:
and
this
is
that
Bethlehem
which
in
Genesis
is
called
Ephratha
,
&
therefore
these
persons
are
in
these
two
verses
,
called
Ephrathits
,
of
the
place
,
where
afterward
Christ
was
borne
.
Oh
that
you
woulde
therefore
bee
warned
of
your
slipperie
estate
,
that
you
might
auoide
the
heauy
wrath
of
God
,
when
without
respect
of
persons
he
shall
iudge
both
quicke
and
dead
.
Let
not
the
lots
of
your
inheritance
deceiue
you
,
though
their
soile
bee
as
fruitfull
as
this
of
Iudah
,
and
your
possessions
neuer
so
great
:
he
that
in
one
night
destroyed
all
the
fruites
of
Egypt
,
can
also
in
one
houre
blast
your
corne
with
deawes
,
&
consume
your
possession
with
drought
,
for
a
fruitful
land
maketh
he
barren
,
for
the
wickednes
of
them
that
dwell
therein
.
Secondly
,
we
note
out
of
these
wordes
,
when
he
tooke
his
wife
and
children
with
him
,
an
example
of
a
religious
father
,
and
a
louing
husband
:
he
might
(
if
hee
had
consulted
with
flesh
and
bloud
)
done
like
our
husbands
in
these
dayes
,
which
had
rather
in
their
wandering
,
shifte
about
for
themselues
,
and
leaue
wife
and
children
in
a
sea
of
troubles
,
to
sinke
or
swimme
to
some
doubtfull
releefe
.
But
the
godly
in
old
time
knew
that
their
wiues
and
children
were
as
themselues
,
and
as
they
were
carefull
to
cherish
their
owne
bodyes
,
so
they
were
mindfull
to
nourish
their
owne
families
.
This
the
Lorde
at
the
first
mariage
that
euer
was
,
comaunded
that
for
a
mans
wife
he
should
forsake
father
and
mother
and
they
two
shall
be
one
flesh
,
Why
then
doth
the
Lord
make
such
large
promises
to
his
Church
of
plenty
,
seeing
it
endureth
continuall
pouerty
?
I
answere
,
the
Church
of
God
must
be
considered
after
two
sorts
,
the
first
as
it
is
cleansed
in
the
blood
of
Christ
,
and
washed
pure
from
all
outward
and
notorious
offences
,
vnto
which
estate
pertaine
all
those
outward
promises
of
liberality
in
the
scripture
.
The
second
is
the
declined
estate
or
corrupted
condition
of
euerie
one
in
the
Church
,
euen
vnto
the
worldes
end
,
vnto
this
pertaine
all
the
punishments
,
persecutions
and
ttibulations
,
which
the
godly
endure
:
which
the
Lord
sendeth
vppon
them
,
that
he
might
by
litle
and
little
scoure
vs
from
our
transgressions
,
and
weary
vs
with
the
miseries
of
this
life
,
that
wee
might
the
more
ernestly
desire
the
life
to
come
,
for
the
Lord
doth
here
scourge
vs
that
we
should
not
be
condemned
with
the
world
.
Examples
of
these
are
most
plentifull
in
the
old
testament
of
the
Church
of
the
Iews
,
&
for
as
much
as
this
perfection
of
the
church
being
once
lost
,
is
like
broken
glasse
,
which
can
neuer
be
soldered
againe
,
so
the
Church
shall
neuer
attaine
those
promises
in
this
life
,
but
they
are
all
referred
to
the
life
to
come
,
where
shal
be
no
hunger
,
thirst
,
nakednes
,
pouerty
,
trauaile
,
famine
,
or
sorrowe
,
but
all
teares
beeing
wiped
from
the
eyes
of
the
faithfull
,
they
shall
then
rest
from
their
laboures
,
and
receiue
many
thousand
times
,
for
euery
afliction
which
they
heere
endured
,
eternall
felicitie
in
the
presence
of
Christ
,
when
all
worldlings
shall
be
burned
with
vnquenchable
fire
.
Fourthly
,
in
that
they
went
down
to
the
wicked
Moabits
&
there
taried
,
we
note
that
it
is
lawfull
for
the
godly
in
the
time
of
necessity
,
to
craue
help
or
reliefe
of
the
very
enimies
of
God
,
so
they
bee
not
polluted
with
their
superstitions
.
For
the
proofe
hereof
we
haue
the
former
examples
of
Abraham
in
Egipt
,
of
Isahac
in
Gerar
,
of
Moses
in
Midian
,
when
he
fled
from
Pharao
,
Fiftly
,
by
this
wee
note
,
that
the
Lord
doth
euer
prouide
for
his
faithfull
seruaunts
in
all
their
miseries
.
We
see
heere
,
Now
let
vs
proceed
to
the
second
part
of
this
scripture
,
and
seeing
we
haue
brought
these
strangers
to
their
Inne
●t
Moab
:
let
vs
heare
their
intertainment
,
&
those
things
that
happened
vnto
them
after
they
came
thither
:
for
the
parts
wee
haue
in
the
beginning
set
downe
,
which
I
trust
you
remember
,
and
therefore
we
will
to
the
words
.
And
they
continued
there
.
This
is
as
much
to
say
,
as
they
found
entertainment
answerable
to
their
expectation
:
they
had
liberty
of
residence
granted
,
and
obtained
a
place
for
their
dwelling
in
safety
.
Where
wee
first
note
the
gentlenes
or
humanity
of
these
heathen
Moabits
.
who
had
learned
by
nature
this
pointe
of
curtesie
,
which
is
,
friendlye
to
succour
poore
harbourlesse
straungers
:
and
no
doubte
but
hee
that
watcheth
the
descending
of
sparrowes
on
the
ground
,
directed
this
iourney
to
Moab
,
for
the
accomplishing
of
his
owne
counsell
,
and
prepared
the
heartes
of
these
people
,
with
fauour
to
relieue
them
.
For
as
before
he
guided
the
iourney
of
Abrahams
seruant
to
the
citie
of
Machor
,
where
Rebecca
was
,
&
framed
hir
answere
according
to
his
praier
,
euen
so
he
conducted
these
to
Moab
where
Ruth
was
,
Then
Elimelech
:
when
they
had
escaped
one
daunger
,
they
fell
into
another
sorrow
,
when
by
the
mercifull
kindnes
of
the
Lord
they
were
ioyntly
come
togither
into
Moab
,
and
there
quietlye
seated
,
scaped
the
arrowes
of
famine
,
by
the
hand
of
God
,
the
father
of
the
family
,
the
nerest
and
derest
vnto
them
,
dieth
in
plenty
.
Where
we
note
the
verie
lot
of
all
the
godly
,
namely
,
that
the
end
of
one
sorrow
is
the
beginning
of
another
,
like
the
drops
of
raine
distilling
from
the
top
of
a
house
,
when
one
is
gone
another
followeth
,
like
a
ship
vppon
the
sea
,
being
on
the
top
of
one
waue
,
presently
is
cast
downe
to
the
foote
of
another
,
like
the
seede
which
being
spread
by
the
sower
is
hanted
by
the
foules
,
beeing
greene
and
past
their
reache
,
Secondly
,
by
these
words
we
note
the
goodnes
of
God
toward
both
the
dead
man
,
and
also
wife
and
children
:
for
no
doubte
but
they
all
desired
,
to
bee
seiled
in
some
place
or
other
;
and
here
the
Lord
suffereth
the
husband
with
wife
and
family
,
to
bee
quietly
feared
before
their
separation
.
He
might
haue
called
him
away
in
his
iourney
,
as
he
was
comming
,
&
then
oh
how
would
it
haue
grieued
both
him
and
them
:
him
,
to
leaue
a
poore
comfortles
widdow
and
children
behind
,
without
dwelling
or
maintenance
,
for
home
again
they
could
not
returne
,
by
reason
of
the
famine
,
and
to
goe
forth
on
the
iourney
without
a
guide
,
was
like
as
if
a
ship
were
set
on
the
sea
without
a
mariner
.
Therefore
in
suffering
them
all
to
come
safe
to
Moab
,
and
there
to
liue
till
they
got
fauour
and
dwelling
,
and
also
maintenance
,
was
a
singular
fauour
of
the
Lord
towards
both
;
that
howsoeuer
they
were
afflicted
,
yet
they
were
not
lefte
destitute
.
And
this
teacheth
vs
,
Which
tooke
them
wiues
Now
we
are
come
to
the
children
,
&
the
holy
ghost
expresseth
the
frendship
which
they
receaued
of
the
Moabits
after
the
death
of
the
father
,
which
is
,
their
mariage
with
their
daughters
:
Where
first
of
all
it
may
be
demanded
in
this
place
,
(
seeing
the
Lord
forbideth
all
strange
mariages
,
whither
these
sons
of
Elimelech
did
not
offend
against
this
law
:
First
therfore
we
note
out
of
this
,
that
as
these
Moabits
were
kind
to
the
father
in
giuing
him
residence
,
so
they
were
louing
to
the
sons
in
giuing
them
wiues
:
a
notable
example
of
humane
curtesy
,
giuen
vnto
vs
by
these
heathens
,
that
we
with
the
like
fauour
should
entertaine
strangers
.
But
manie
couetous
parents
in
these
dayes
,
which
would
be
accompted
Christians
,
are
so
farre
from
doing
this
vnto
strangers
,
that
they
will
hardly
doe
the
like
to
their
natural
Countriemen
,
rather
imitating
that
vngodly
Laban
,
And
they
tarryed
there
.
This
time
of
theyr
abode
in
Moab
,
signifieth
the
great
continuance
of
this
miserie
.
First
for
the
Iewes
at
home
,
who
indured
famine
:
and
secondly
for
these
abroade
,
which
liued
among
Infidels
tenne
yeeres
together
.
It
is
a
fearefull
thing
wyth
vs
that
wee
haue
but
one
yeeres
famine
,
oh
then
wee
thinke
that
the
Lorde
hath
forgotten
to
bee
mercifull
.
But
we
haue
heard
alredie
of
famines
of
great
continuance
,
that
in
Iosephs
time
was
seauen
yeeres
together
,
that
in
Dauids
time
was
three
yeeres
and
a
halfe
,
and
this
miserie
lasted
tenne
yeeres
together
.
Wherein
many
godly
persons
dyd
patiently
indure
it
.
Howe
is
it
then
that
for
this
lyttle
dearth
among
vs
,
there
are
so
great
exclamations
for
corne
and
plentie
,
such
horrible
blasphemies
agaynst
the
Lorde
himselfe
,
saying
:
Shall
this
indure
alwaie
?
Was
there
euer
anie
poore
people
thus
afflicted
?
Is
this
the
fruit
of
the
Gospell
?
Are
these
the
fauours
of
God
and
his
righteousnesse
,
in
keeping
his
promise
?
with
such
lyke
,
too
horrible
to
bee
suffered
as
if
the
Lorde
were
not
able
to
releeue
vs
;
or
else
were
vniust
in
punishing
our
sinnes
,
howe
can
that
bee
,
seeing
hee
calleth
for
repentaunce
and
amendement
,
and
then
promiseth
plentye
and
abundaunce
.
These
saintes
endured
some
three
,
some
seuen
,
and
other
tenne
yeeres
famine
,
and
yet
wee
saye
,
was
there
euer
such
a
people
thus
afflicted
like
to
vs
with
one
yeres
dearth
?
They
were
driuen
to
wander
abroade
in
their
enemies
Countrie
for
manie
yeeres
together
;
shall
wee
then
thinke
it
such
a
miserye
to
goe
two
or
three
miles
for
our
corne
?
They
aduentured
the
losse
of
their
liues
,
and
wee
are
afraide
of
the
lessening
or
diminishing
of
our
goods
.
And
shall
wee
yet
saye
,
there
was
neuer
anye
people
tormented
like
vnto
vs
?
Yea
,
I
adde
this
,
that
euen
at
this
daye
there
are
people
in
the
worlde
,
which
s●ant
in
all
their
liues
doe
eate
anye
bread
,
but
onely
the
barke
of
trees
,
with
some
other
vnseasonable
fish
;
others
liue
on
the
rootes
of
the
earth
,
some
on
the
fruites
of
trees
.
And
what
shall
I
saye
more
our
wickednesse
is
greater
then
our
want
,
our
sore
is
smaller
then
our
sinne
,
our
transgressions
haue
deserued
to
bee
punished
with
the
scourge
,
and
yet
wee
are
scarce
corrected
with
the
rodde
,
our
complaintes
are
greater
then
our
hu●te
,
and
our
murmuring
exceedeth
our
misery
:
therefore
wee
haue
greater
cause
to
tremble
at
that
which
hangeth
ouer
our
heades
,
then
to
feare
or
crye
for
this
which
wee
already
suffer
,
for
it
is
hardly
the
beginning
of
sorrow
.
So
Mahlon
and
Chilson
.
Now
when
they
were
compassed
about
with
the
friendes
of
their
wiues
,
which
did
promise
securitie
,
then
after
a
fewe
yeeres
,
spent
in
safetie
,
the
Lorde
called
them
away
after
their
father
.
Where
wee
see
our
former
doctrine
iustified
,
that
the
end
of
one
sorrowe
was
the
beginning
of
another
.
When
they
were
most
like
to
continue
,
then
they
gaue
ouer
,
as
it
were
,
in
the
armes
of
theyr
wiues
,
and
the
sight
of
their
aged
mother
,
to
whome
no
doubte
,
this
was
the
greatest
griefe
of
all
other
,
that
now
beeing
lefte
destitute
both
of
husbande
and
children
,
she
should
without
comfort
liue
with
the
Moabites
,
and
without
ioye
returne
agayne
vnto
her
owne
Countrey
,
as
a
bird
robbed
of
her
young
ones
.
Yet
seeing
this
is
our
worldly
lot
still
to
endure
misery
,
let
vs
set
both
our
shoulders
vnder
the
burthen
,
if
it
be
too
heauy
,
let
vs
flee
to
the
finisher
of
our
faith
with
zealous
and
earnest
prayers
,
desiring
him
eyther
to
ease
or
to
remooue
his
hande
.
But
seeing
wee
haue
spoken
of
this
before
,
this
shall
suffise
at
this
time
to
serue
for
a
remembrance
.
Then
shee
arose
.
When
her
friends
were
departed
,
and
her selfe
lefte
comfortles
,
yet
the
Lord
remembred
her
,
for
euen
then
came
the
rumor
vnto
her
,
that
the
famine
was
ceased
in
Iewry
,
that
the
Lord
had
visited
the
sicknes
of
his
people
,
and
restored
the
plenty
of
the
earth
againe
,
and
therefore
it
is
time
for
her
to
bee
hasting
home
againe
,
for
here
the
holy
Ghost
setting
downe
her
returne
and
the
cause
of
the
same
,
sheweth
that
it
was
euen
then
when
her
children
were
dead
,
for
what
should
a
godly
woman
liue
there
,
where
were
non
that
could
strengthen
hir
in
the
wayes
of
the
Lord
,
but
rather
prouoke
her
to
imbrace
infidelity
;
And
againe
,
euen
at
that
time
when
shee
was
most
comfortlesse
for
the
losse
of
her
children
came
this
rumor
vnto
her
of
the
restoring
of
her
Countrey
,
so
that
now
Naomi
,
thou
art
here
in
Moab
a
sorrowfull
pilgrime
,
go
home
to
thy
Countrey
and
bee
a
ioyfull
inhabitant
:
indeede
thy
children
are
dead
,
but
thou
shall
haue
greater
comfort
of
thy
ancient
acquaintaince
.
What
knowest
thou
,
but
now
the
Lord
hath
called
thee
to
consolation
,
whereas
of
late
,
thou
mightest
thinke
,
hee
had
wrought
thy
confusion
:
By
this
wee
note
,
that
the
Lord
deferreth
to
helpe
till
greatest
necessity
,
Ezechia
,
That
the
Lorde
had
visited
.
This
is
the
last
parte
of
this
scripture
,
being
the
reason
that
moued
her
to
returne
into
her
Countrey
.
O
it
is
as
if
the
holy
ghost
had
sayd
.
The
Lord
looked
vpon
the
afflicted
estate
of
his
people
,
&
supplied
their
want
of
food
.
The
end
of
the
first
Lecture
.
The
second
Lecture
.
Chapter
1.
Verse
7.
to
the
15.
7.
Wherefore
she
departed
out
of
the
place
where
she
was
,
&
her
two
daughters
in
lawe
with
her
,
and
they
went
on
their
way
,
to
returne
vnto
the
land
of
Iudah
.
8.
Then
Naomi
sayd
vnto
her
two
daughters
in
lawe
,
Go
,
returne
each
of
you
vnto
her
owne
mothers
house
:
the
Lorde
shew
fauour
vnto
you
as
you
haue
done
with
the
dead
,
and
with
mee
.
9
The
Lord
graunt
that
eyther
of
you
may
find
rest
in
the
house
of
her
husband
:
and
when
shee
had
kissed
them
,
they
'
lift
vp
their
voice
ad
wept
.
10
And
they
said
vnto
her
,
surely
we
will
returne
with
thee
vnto
thy
people
.
11
But
Naomi
sayd
:
turne
againe
my
daughters
,
for
what
cause
will
you
goe
with
mee
?
are
there
any
more
sonnes
in
my
wombe
that
they
may
bee
your
husbands
.
12
Turne
again
my
daughters
:
go
your
way
;
for
I
am
too
old
to
haue
an
husband
:
if
I
should
say
I
had
hope
,
and
if
I
had
an
husband
this
night
,
yea
if
I
had
borne
sons
.
13
Would
ye
tarry
for
them
,
till
they
were
of
age
?
would
you
be
deferred
for
them
from
taking
any
husbands
?
nay
my
daughters
,
for
it
grieueth
mee
much
for
your
sakes
,
that
the
hand
of
the
Lord
is
gone
out
against
mee
.
14
Then
they
lift
vp
their
voice
and
wept
againe
,
and
Orpah
kissed
her
mother
in
law
and
departed
,
but
Ruth
abode
with
her
still
:
IN
these
wordes
is
expressed
howe
Naomi
departeth
out
of
Moab
,
to
go
into
the
land
of
Iewrie
.
The
wordes
diuide
themselues
into
two
partes
:
the
first
is
the
iourney
,
in
this
seuenth
verse
▪
The
second
parte
,
is
the
communication
,
in
the
next
seuen
verses
.
The
iourney
is
described
by
the
persons
,
which
were
Naomi
&
her
two
daughters
in
lawe
.
The
communication
which
they
had
by
the
waie
principally
consisteth
in
the
perswasion
of
Naomi
to
her
daughters
,
that
they
should
returne
backe
agayne
:
and
first
shee
speaketh
in
the
eight
and
ninth
verses
.
Her
speech
containeth
two
partes
,
the
first
is
the
counsell
she
giueth
to
them
,
in
these
wordes
,
Go
returne
.
The
second
is
her
prayer
for
them
,
which
is
double
,
or
consisting
of
two
partes
.
The
first
is
generall
,
in
these
wordes
,
The
Lord
shew
fauour
,
to
the
end
of
that
verse
.
The
second
is
speciall
in
the
ninth
verse
,
in
these
words
,
The
Lord
grant
you
that
you
may
finde
rest
,
&c.
Which
beeing
spoken
,
they
lifte
vp
their
voice
and
wept
,
beeing
sorrowfull
for
this
newes
,
and
therefore
they
answere
in
the
tenth
verse
that
they
will
returne
with
her
to
her
people
:
In
the
next
verse
to
the
fourteenth
,
Naomi
confirmeth
her
former
counsell
by
waighty
arguments
,
which
are
expressed
in
her
questions
,
and
they
all
are
taken
from
their
second
marriages
.
The
first
is
in
the
eleauenth
verse
:
that
shee
had
no
mo
sonnes
,
to
bee
their
husbands
,
eyther
already
borne
;
or
which
hereafter
might
bee
borne
,
therefore
their
labour
would
be
but
lost
if
they
went
with
her
;
seeing
she
could
prouide
them
no
mo
husbandes
.
This
is
amplified
in
the
eleuenth
and
twelfth
verse
.
The
second
reason
is
in
the
thirteenth
verse
,
that
although
she
had
now
children
borne
,
yet
it
would
bee
to
long
to
staie
for
them
till
they
were
of
age
:
much
more
she
hauing
none
borne
:
and
least
her
daughters
should
thinke
she
cared
not
for
them
,
shee
addeth
in
the
thirteenth
verse
,
that
it
grieued
hir
more
for
their
sakes
,
that
is
,
the
loue
she
beareth
to
them
,
then
for
her
owne
,
but
it
is
the
hande
of
God
,
and
therefore
shee
is
contented
.
Lastly
in
the
14.
verse
is
declared
the
effect
of
this
communication
,
what
it
wrought
,
for
Orpah
departed
as
a
woman
ouercome
by
these
worldly
persuasions
,
but
Ruth
abideth
still
with
her
.
Of
these
let
vs
briefly
speake
in
order
as
they
lye
,
by
the
premission
and
assistaunce
of
the
almighty
.
And
shee
arose
.
This
iourney
of
Naomi
to
her
owne
people
,
as
in
the
former
verse
wee
heard
was
vndertaken
,
when
shee
heard
,
that
the
Iewes
were
deliuered
from
their
famine
;
so
it
is
more
commendable
if
we
consider
the
obiections
,
lets
and
hinderances
,
that
may
be
made
against
it
.
First
the
way
was
very
long
betweene
Moab
and
Bethlehem
,
which
might
terrifie
an
old
woman
:
but
if
any
say
that
it
was
no
longer
to
returne
then
it
was
to
come
downe
,
I
answere
,
when
she
came
thither
shee
had
her
husband
and
children
to
beare
her
company
,
but
now
shee
was
to
returne
alone
and
therefore
the
iourney
would
be
the
more
tedious
.
Secondly
,
the
consideration
of
her
age
might
haue
hindered
this
trauaile
,
for
her
withered
body
would
be
wearyed
in
the
iourney
;
and
what
knew
shee
but
that
she
might
die
in
the
iourney
and
that
among
strangers
,
who
peraduenture
would
haue
no
regard
of
her
age
,
honour
or
honesty
:
againe
,
no
doubt
,
but
she
had
some
wealth
in
Moab
,
which
of
nycessity
she
must
be
constrained
to
leaue
behinde
her
,
and
for
euer
to
loose
,
with
many
other
such
greiuous
thoughts
which
might
accomber
her
troubled
breast
.
But
notwithstanding
all
these
shee
proceedeth
on
her
intended
iourney
,
comitting
her self
to
the
preseruation
of
God
in
all
places
,
who
she
knew
would
giue
her
some
comforts
for
the
aduersity
shee
had
endured
:
Where
first
of
all
we
note
the
duety
of
all
the
godly
,
if
with
Naomi
they
are
far
from
the
company
of
the
faythfull
,
or
compelled
to
departe
from
them
vpon
the
like
occasion
,
as
famine
,
pouertie
,
persecution
and
such
like
,
that
when
occasion
shall
bee
giuen
,
they
returne
with
Naomi
to
the
temple
,
to
the
people
,
to
the
arke
,
to
the
gospell
of
the
Lord
.
For
as
God
sayd
to
Eliah
,
when
hee
was
in
mount
Horeb
,
What
doest
thou
here
Eliah
?
Secondly
we
may
note
in
this
verse
a
godly
example
of
holy
obedience
&
commendable
friendship
,
for
here
the
daughters
in
law
are
going
with
their
mother
to
the
land
of
Iewry
.
Where
,
eyther
for
religion
or
loue
which
they
beare
to
their
mother
in
law
they
forsake
both
Countrey
and
friendes
to
go
with
her
.
Was
it
not
sufficient
for
them
to
take
strangers
for
their
husbands
;
who
being
dead
,
and
they
at
liberty
,
but
they
must
go
from
their
owne
kindred
,
with
a
mother
in
law
:
was
it
not
wel
for
them
to
abide
with
her
so
long
as
shee
would
abide
with
them
,
and
was
able
to
maintaine
them
,
but
now
when
shee
had
forsaken
her
dwelling
and
wealth
,
must
they
accompany
her
in
her
pouerty
.
Surely
it
seemeth
,
that
as
Paul
sayth
to
the
Corinthians
,
hee
sought
not
theirs
but
them
,
so
these
women
desire
rather
the
presence
then
the
wealth
of
Naomi
,
O
excellent
obedience
and
godly
friendship
,
worthy
to
bee
registred
with
eternal
memory
.
They
had
not
past
ten
yeares
space
to
learne
this
point
of
religion
that
it
is
true
friendship
to
loue
at
all
times
,
Then
sayd
Naomi
.
The
counsell
that
this
godly
Naomi
giueth
vnto
her
daughters
,
is
simply
that
they
should
reurne
to
their
owne
parents
,
as
if
shee
should
say
vnto
them
,
Be
aduised
my
daughters
,
some
will
thinke
you
very
vnnaturall
,
that
you
forsake
your
owne
mothers
,
to
go
with
me
your
mother
in
lawe
,
&
forsake
your
owne
country
to
go
vnto
a
strange
place
:
the
iourney
is
long
&
tedious
,
you
are
tender
&
weak
,
better
returne
before
we
be
far
gone
:
to
be
wise
too
late
,
is
to
repent
too
sone
,
care
not
for
me
,
the
Lord
wil
inable
me
to
go
as
well
alone
as
with
your
company
.
Where
wee
first
of
all
note
,
a
most
godly
example
of
mother-like
loue
and
godly
charitie
,
for
if
Naomi
had
gone
alone
,
it
could
not
chuse
but
be
farre
more
dangerous
then
with
company
,
and
none
could
receiue
any
disaduauntage
by
her
counsell
beside
her selfe
,
yet
wee
see
shee
careth
not
for
her
owne
commoditie
so
shee
might
procure
the
welfare
of
her
daughters
.
Shee
might
haue
friendlye
accepted
their
owne
proffers
,
and
if
any
danger
had
come
,
shee
might
haue
said
,
shee
did
not
entreat
them
,
it
was
their
owne
vp
seeking
,
yet
shee
dealeth
more
plainelie
with
them
in
telling
them
the
daunger
,
&
as
before
they
desired
more
her
company
then
her
wealth
,
euen
so
now
shee
loueth
their
company
wel
,
but
counselleth
their
safty
better
.
This
is
the
duety
of
all
that
feare
God
,
as
the
apostle
sayth
.
Let
euery
man
seeke
anothers
and
not
their
owne
good
;
this
was
so
deere
vnto
the
Lord
himself
,
that
hee
commaunded
by
Moses
,
Secondly
,
by
these
words
we
may
gather
to
whom
widowes
belong
,
their
husbandes
beeing
dead
,
namely
,
to
their
owne
mothers
house
:
that
is
,
to
their
parents
:
if
the
parents
of
their
husbands
will
not
prouide
for
them
.
Therfore
is
it
that
the
Lord
commaunded
,
The
Lord
shew
.
In
these
words
the
general
blessing
or
praier
is
contained
,
which
Naomi
maketh
for
her
two
daughters
,
where
she
praieth
to
God
for
his
fauor
vpon
them
as
they
shewed
fauor
to
her
,
and
to
their
dead
husbands
,
as
if
she
should
saie
,
I
wish
no
more
acceptable
blessing
vpon
you
,
than
you
haue
done
to
others
.
Where
we
briefly
note
,
that
our
duties
which
we
discharge
to
parents
or
husbands
,
are
as
pledges
before
the
Lord
to
doo
good
vnto
vs
.
This
maketh
him
delight
to
poure
his
blessings
vpon
vs
,
when
he
seeth
wee
dutifully
walke
in
his
presence
,
and
it
prouoketh
those
to
whome
wee
offer
this
obedience
,
to
poure
out
their
prayers
for
vs
into
the
eares
of
the
almightie
:
Euen
so
the
neglect
of
our
duties
,
the
contempt
of
our
parents
,
and
the
disobedience
to
our
superiours
,
procureth
both
the
curse
of
God
and
them
,
not
onely
in
this
life
,
but
also
in
the
life
to
come
.
The
Lord
.
These
wordes
are
her
speciall
prayer
for
her
daughters
marryage
,
and
are
thus
in
effect
,
I
can
praie
for
no
greater
worldly
blessing
vpon
you
than
this
,
that
eyther
of
you
being
young
women
,
may
find
quiet
and
louing
husbandes
,
and
bee
made
ioyfull
mothers
of
many
children
.
Where
wee
first
of
all
note
,
that
as
parents
are
bound
by
the
law
of
nature
to
prouide
marryages
for
their
children
,
so
they
are
willed
by
the
lawe
of
God
,
to
praie
for
their
prosperous
estate
,
both
before
and
also
after
they
bee
marryed
.
And
truelye
this
neuer
sinketh
into
the
heads
of
carnall
parents
,
who
are
able
to
doo
more
wyth
their
purses
than
with
their
prayers
,
who
wish
extremities
to
their
children
,
minding
onely
a
wealthie
,
&
not
a
quyet
lyfe
.
Oh
how
are
wee
beholding
to
such
ignorant
parents
,
which
onely
take
care
for
vs
that
we
might
bee
lifted
higher
,
when
they
prouide
not
for
vs
against
the
stormie
tempests
of
vnquite
liues
,
and
the
dangerous
downfals
of
worldly
confusion
?
Let
them
neuer
thinke
that
theyr
wishes
are
praiers
,
when
they
saie
,
I
would
God
my
son
were
marryed
to
such
a
mans
daughter
,
or
my
daughter
to
such
a
mans
sonne
.
This
is
all
they
aime
at
,
simple
and
bare
wealthie
marriages
,
neuer
minding
or
praying
for
God
his
blessing
vpon
them
.
Secondly
,
by
this
prayer
of
Naomi
,
we
note
the
dutie
of
all
husbandes
towardes
their
wiues
,
which
is
,
that
they
should
prepare
rest
for
them
:
theyr
mindes
beeing
troubled
,
they
should
pacifie
them
with
counsell
:
their
bodyes
diseased
,
they
should
comfort
them
with
their
loue
:
their
estate
indangered
,
they
should
deliuer
them
with
carefulnesse
,
and
finally
,
they
shoulde
loue
their
wiues
as
theyr
owne
soules
.
The
Prophet
Dauid
compareth
a
wife
to
a
vine
,
The
Apostle
wisheth
husbands
to
loue
their
wiues
,
as
Christ
loued
his
Church
,
And
they
answered
.
This
is
the
answere
of
these
women
to
the
counsel
&
blessing
of
their
mother
in
law
,
wherin
they
refuse
to
returne
,
&
promise
to
go
with
her
to
her
own
people
,
as
if
they
should
saye
,
wee
are
rather
bound
vnto
thee
,
than
to
our
own
mothers
,
&
for
thy
sake
whose
godly
conuersation
we
know
,
are
we
drawn
in
loue
with
the
whole
people
:
so
that
in
these
words
they
testifie
their
louing
affection
to
their
mother
,
their
desire
to
be
with
her
among
her
people
,
and
the
cause
vndoutedly
to
be
her
godly
&
wise
conuersation
with
them
in
the
land
of
Moab
.
Wher
we
note
the
duty
of
al
the
faithful
,
which
is
,
so
to
walke
that
other
by
their
good
example
may
bee
drawne
to
loue
the
trueth
.
For
surely
these
women
liked
wel
of
the
religion
of
Naomi
,
but
much
better
of
her
conuersation
,
as
a
thing
they
better
vnderstoode
then
the
other
.
For
this
point
,
the
▪
Apostle
warneth
that
wee
walke
in
wisedome
because
of
them
that
are
without
.
But
Naomi
.
In
this
verse
and
in
the
two
next
following
,
Naomi
confirmeth
her
counsell
by
forcible
reasons
,
taken
from
their
second
marryages
,
and
studying
more
for
theyr
good
than
her
owne
.
The
first
reason
is
,
that
shee
hath
no
mo
sonnes
eyther
borne
or
vnborne
,
to
bee
their
husbandes
:
for
by
the
lawe
one
brother
being
dead
without
issue
,
the
next
was
to
marrie
his
wife
,
and
to
raise
vp
seede
to
his
brother
.
They
knewe
shee
had
no
mo
children
alreadie
borne
,
and
shee
proueth
that
shee
is
out
of
hope
to
haue
anie
mo
,
by
her
owne
age
,
she
is
too
old
to
marry
&
therfore
to
beare
children
,
so
that
the
force
of
this
reason
is
to
perswade
them
to
go
back
againe
,
that
they
might
marry
at
home
,
for
she
knew
not
how
to
bestowe
them
in
her
owne
Countrey
.
In
the
which
words
thus
taking
a
reason
from
their
marriage
,
she
noteth
the
duetye
of
younger
widdowes
and
women
,
which
is
to
marry
and
to
beare
mo
children
,
and
in
her selfe
persuading
them
vnto
it
,
shee
noteth
the
duetie
of
godly
parents
,
which
is
to
deale
priuatly
with
them
for
their
publique
commodity
.
For
the
apostle
Paul
willeth
the
selfe
same
thing
,
that
the
younger
widdowes
marry
and
bring
foorth
mo
children
,
as
the
most
acceptable
condition
for
their
fruitfull
dayes
,
If
I
hoped
,
or
If
I
were
this
night
with
an
husband
:
But
in
my
iudgment
,
Yea
if
I
had
This
is
the
second
reason
wherewith
she
persuadeth
her
daughters
to
turne
backe
againe
,
namely
,
graunt
she
had
sonnes
new
borne
,
yet
it
were
too
long
for
them
to
tarry
till
they
were
growen
vp
and
fit
for
marriage
,
yea
,
then
they
would
bee
past
children
,
also
they
should
lose
the
season
of
their
youth
,
and
so
should
reape
no
haruest
of
their
daies
:
there
would
be
no
agreement
in
yeares
betweene
them
,
when
they
should
be
as
a
withered
stubbe
,
and
the
young
men
as
greene
oliues
.
Where
we
note
,
that
by
the
iudgment
of
this
godly
Naomi
,
there
must
bee
an
agreement
in
yeeres
betweene
the
parties
that
shal
be
married
,
for
she
saith
,
would
ve
be
deferred
for
them
,
from
taking
any
husbandes
?
nay
my
daughters
:
by
the
which
wordes
shee
signifieth
that
it
would
be
no
fit
marriage
that
one
should
be
so
old
and
the
other
so
young
.
The
Lord
created
Adam
and
Heuah
in
one
day
,
not
only
that
marriage
should
not
bee
deferred
too
long
,
but
also
because
their
age
should
be
alike
,
but
if
any
be
the
elder
,
let
it
bee
the
man
.
In
the
planting
or
gardens
,
they
get
the
youngest
impes
,
for
the
continuance
and
equality
of
the
fruiete
:
they
will
not
digge
vp
an
olde
tree
,
and
plant
him
in
a
orchard
of
tender
impes
,
euen
so
must
it
be
in
marriage
,
for
the
matrimony
of
olde
men
and
young
women
,
is
like
Iosephes
partie
coloured
coate
,
which
caused
iealousie
in
his
brethren
:
for
,
as
,
that
was
a
signe
of
loue
in
his
father
,
so
this
is
a
token
of
fondnes
in
a
husband
.
But
most
vnseemely
is
the
marriage
of
young
men
and
old
women
,
which
a
godly
preacher
in
our
daies
compared
to
the
grafting
of
a
young
head
vpon
an
olde
payre
of
shoulders
:
&
I
maye
compare
it
to
the
mixture
of
oyle
and
water
,
the
which
are
quite
against
the
nature
of
all
medecines
.
And
euen
the
brute
beastes
and
the
birdes
,
as
wee
reade
of
the
turtles
,
the
harts
,
&
the
Elephants
,
condemn
herein
the
folly
of
mankinde
,
which
from
their
youth
choose
their
mate
,
and
beeing
dead
refuse
another
,
fearing
inequalitie
of
age
and
nature
.
Both
these
kind
of
matches
are
neither
begun
in
the
Lord
,
continued
in
nature
,
or
satisfie
the
desire
of
both
parties
,
but
breake
out
into
impatient
iealousie
or
filthie
adulterie
,
thinking
euerie
daie
a
yeere
till
the
eldest
partie
bee
dead
.
Oh
vnseemely
and
vnfriendly
behauiour
towards
those
to
whom
they
haue
bound
themselues
to
loue
and
liue
together
,
beeing
the
onely
cause
of
the
breach
of
fidelitie
,
cursed
discord
mutuall
enuie
,
and
euerlasting
miserie
.
Secondly
by
this
we
note
,
that
it
is
the
dutie
of
parents
in
time
to
prouide
for
their
children
,
if
they
be
willing
to
it
,
But
this
,
Now
when
she
had
perswaded
her
daughters
to
returne
,
least
they
shoulde
thinke
shee
careth
not
for
them
,
&
was
willing
to
be
rid
of
their
companie
,
as
those
that
were
troublesome
and
burdenous
vnto
her
,
shee
addeth
this
clause
in
the
end
of
this
verse
.
Wherein
she
testifieth
her
care
for
them
,
and
her
patience
to
the
Lord
.
Her
care
for
them
when
she
sayth
,
It
grieueth
me
much
more
for
your
sake
than
for
mine
owne
:
the
death
of
my
husband
&
losse
of
my
children
grieue
me
,
but
not
so
much
as
this
,
that
now
either
I
must
departe
from
you
,
or
else
with
your
companie
indanger
your
safetie
,
I
coulde
not
but
sorrowe
for
the
dead
,
yet
I
am
more
grieued
for
you
poore
destitute
widowes
:
I
haue
lost
their
companie
for
a
while
,
til
I
meet
them
againe
in
God
his
kingdome
,
but
now
we
depart
,
I
to
the
Lords
people
,
&
you
to
Infidels
,
and
wee
shall
bee
separated
for
euer
.
Would
God
that
I
coulde
so
promise
you
prosperitie
with
mee
,
that
so
you
might
receiue
the
peace
of
your
soules
.
Thus
and
such
like
she
vttereth
in
these
wordes
for
her
owne
excuse
&
theyr
comfort
.
Where
wee
are
first
giuen
to
vnderstand
,
how
hardly
true
friendship
is
separated
,
yea
though
some
parties
are
indangered
thereby
.
Naomi
would
haue
her
daughters
departe
,
they
weepe
at
it
and
shee
is
sorrow
full
:
insomuch
as
either
partie
striueth
who
shall
receiue
the
worst
.
The
mother
counselleth
their
good
,
and
the
daughters
promise
hers
:
shee
would
haue
them
returne
,
and
liue
at
rest
in
the
armes
of
some
louing
husbands
,
but
they
had
rather
trauell
than
she
should
go
alone
,
And
this
telleth
vs
that
true
friendshippe
is
not
to
receiue
good
of
other
,
but
to
doo
good
vnto
other
.
Choose
thy
friend
,
that
when
hee
is
in
heauinesse
thou
mayst
comfort
him
,
when
hee
is
hungrie
thou
mayest
feed
him
,
when
hee
is
cast
downe
,
thou
mayest
raise
him
vp
:
and
finally
,
when
hee
wanteth
make
thou
a
supplie
.
This
is
godly
friendship
,
like
Ionathans
and
Dauids
.
If
anie
choose
friendes
for
other
respects
,
their
friendship
is
carnall
,
and
not
spirituall
,
momentanie
,
and
not
euerlasting
,
like
the
standing
pooles
which
drie
vp
in
summer
,
not
like
the
running
streames
which
indure
continually
.
Secondly
,
by
this
we
note
that
one
misery
commeth
not
alone
,
for
warres
cause
death
,
dearth
,
enuie
,
and
robberyes
,
sicknes
bringeth
paine
to
the
partyes
,
and
sorrow
to
their
friends
:
euen
so
death
doth
not
onely
bring
sorrow
for
the
dead
,
but
griefe
for
the
liuing
,
as
Naomi
sayth
,
it
greiueth
mee
much
more
for
your
sakes
.
There
is
none
that
die
but
some
shall
want
them
,
many
friends
comfortles
,
many
chrldren
harbourles
,
many
seruants
maisterles
,
and
many
creditouers
moneylesse
by
the
death
of
men
,
I
will
say
nothing
,
that
the
godly
may
and
ought
to
mourne
for
their
friends
that
are
dead
,
as
Abraham
for
Sara
,
But
the
hand
.
In
those
wordes
she
gathereth
patience
for
the
remedy
of
her
own
griefe
,
&
sheweth
howsoeuer
she
is
afflicted
,
yet
she
is
not
ignorant
,
that
as
the
showers
come
from
the
cloudes
,
so
her
afflictions
from
the
Lord
:
his
hand
that
wrought
her
felicity
,
hath
also
brought
her
to
misery
,
her
ease
is
her
patience
,
her
weakenes
is
her
sorrow
,
her
comfort
,
that
God
with
whom
is
mercy
hath
wounded
her
heart
.
The
hand
of
the
Lord
is
taken
in
the
scriptures
many
wayes
,
but
generally
it
signifieth
the
meanes
whereby
he
accomplisheth
his
counsell
,
and
is
referred
eyther
to
his
mercy
and
fauour
;
as
when
it
is
said
,
the
hand
of
the
Lord
was
with
Iohn
Baptist
,
First
,
that
all
our
afflictions
come
from
the
Lord
,
that
he
might
chastise
his
owne
and
confounde
the
vngodly
.
Reade
but
the
34.
&
36
Chapter
of
Iob
;
most
excellently
intreating
of
this
matter
,
wherein
is
shewed
that
neyther
the
godly
escape
,
nor
the
wicked
goe
scot-free
.
This
is
the
confession
of
Moses
,
to
terrifie
the
Israelites
,
Secondly
,
by
this
we
note
,
whence
it
commeth
,
that
the
godly
are
so
patient
in
all
their
tribulations
;
euen
from
this
consideration
,
that
the
Lordes
hand
afflicteth
them
.
This
is
worthie
to
bee
noted
,
in
the
example
of
Dauid
,
when
Shemei
cursed
him
,
Then
they
lift
.
Now
commeth
the
effect
of
this
communication
,
wherein
is
shewed
how
sorrowfully
these
daughters
tooke
it
,
&
yet
diuersly
minded
,
for
Horpah
notwithstanding
her
gentle
proffers
to
her
mother
in
law
,
her
bitter
teares
&
pitiful
lamenting
,
yet
she
taketh
her
leaue
with
a
sweet
kisse
,
&
returneth
back
to
her
idolatrous
friends
.
Naomi
vsed
no
perswasions
but
worldly
reasons
,
taken
from
marriage
,
to
perswade
them
both
:
she
seeth
her
sister
remaine
constant
,
&
she
that
euen
nowe
for
the
loue
of
people
&
mother
in
law
would
goe
as
far
as
the
farthest
,
now
for
the
cogitation
of
a
heathen
husband
,
forsaketh
both
God
,
people
,
mother
and
sister
.
Who
would
haue
thought
that
Horpah
which
bid
her
friends
farewell
,
her
countrey
adieu
,
her
kindred
forsake
,
&
idolatry
abhorre
,
would
thus
cowardly
(
as
I
may
tearme
it
)
flie
back
again
in
hope
of
a
husband
.
But
yet
we
see
she
doeth
,
and
out
of
her
example
we
may
note
many
thinges
.
First
,
that
the
world
&
carnal
reasons
are
feareful
hinderances
vnto
vs
in
Religion
.
We
see
this
woman
,
how
doth
she
fall
away
from
God
,
his
people
,
all
the
Church
that
she
knewe
,
her
mother
and
sister
?
We
knowe
,
how
many
being
sent
for
to
the
great
Mans
supper
;
which
is
the
Lorde
,
they
excused
their
absence
,
one
for
his
farme
,
another
for
his
oxen
,
another
for
his
wife
,
Secondly
,
by
this
we
may
gather
howe
farre
an
hypocrite
or
an
infidell
may
goe
in
Religion
.
Horpah
forsaketh
her
owne
people
,
for
the
loue
of
God
his
people
,
she
weepeth
and
cryeth
,
when
it
is
but
mentioned
vnto
her
that
shee
woulde
departe
,
shee
trauaileth
on
the
way
towardes
the
countrey
▪
of
God
his
people
;
and
in
this
her
iourney
,
for
a
fewe
worldly
reasons
,
she
turneth
backe
againe
,
though
as
it
may
seeme
with
a
bitter
heart
.
Euen
so
hypocrites
may
forsake
the
worlde
and
their
friendes
,
ioyne
themselues
to
God
and
his
people
,
trauaile
and
profite
in
Religion
towardes
the
heauenly
Ierusalem
,
bee
readie
to
weepe
with
them
that
weepe
,
and
lament
with
them
that
lament
:
and
in
any
good
action
,
set
his
foote
as
farre
forth
as
the
best
:
yet
,
some
occasion
giuen
,
eyther
for
profite
or
pleasure
;
feare
or
daunger
,
sodainely
turneth
sayle
,
and
commeth
to
the
worlde
againe
.
Thirdely
,
by
this
we
gather
what
exceeding
kindnes
an
heathen
,
an
Atheist
or
an
infidell
,
may
shew
to
them
that
feare
God
:
Horpah
for
the
loue
of
godly
Naomi
,
goeth
with
her
on
the
way
,
weepeth
and
kisseth
at
their
departure
,
so
great
loue
did
she
beare
to
her
mother
in
lawe
,
that
had
it
not
bene
for
one
thing
,
shee
had
gone
thorough
with
her
to
her
owne
people
;
So
wee
may
see
many
among
vs
speake
well
of
Religion
,
yet
they
will
not
go
so
farre
as
Bethlehem
for
it
,
that
is
,
they
will
wish
they
had
a
preacher
,
yet
they
will
hardly
,
eyther
on
the
Sabboth
day
or
weeke
daye
,
stirre
one
foote
from
their
owne
places
,
to
heare
a
Sermon
,
so
colde
is
their
deuotion
:
but
if
they
giue
a
poore
man
a
meale
of
meate
,
or
lende
him
a
little
money
at
his
neede
,
or
receiue
a
Preacher
for
a
night
,
then
he
is
the
onely
man
in
the
Countrey
.
But
oh
Lorde
,
open
their
eyes
,
that
they
may
see
their
curtesie
is
but
light
,
in
regard
of
their
duetie
:
if
for
their
brethren
they
would
die
,
it
were
but
their
duetie
,
howe
little
is
it
then
?
that
they
giue
them
meat
.
But
they
woulde
knowe
of
vs
what
is
the
way
to
be
saued
;
Lastly
,
by
this
verse
we
note
that
as
Horpah
and
her
companions
are
carnally
minded
,
so
Ruth
and
her
fellowes
are
spiritually
minded
,
though
one
be
ouerthrowen
with
worldly
reasons
,
yet
the
other
remaineth
inuincible
in
her
first
pretended
purpose
.
So
that
here
is
an
image
of
a
Congregation
,
where
all
heare
,
and
yet
there
is
a
difference
of
hearing
in
one
and
the
same
Company
:
one
parte
with
profite
,
another
with
disprofite
,
one
to
their
health
,
another
to
their
sickenesse
,
to
some
the
sauour
of
life
vnto
life
,
to
other
,
the
sauour
of
death
vnto
death
.
Yet
blessed
be
God
,
that
hath
no
earth
so
barren
,
but
it
bringeth
forth
some
fruite
,
no
people
so
rude
,
but
there
are
some
sanctified
persons
among
them
,
which
will
not
be
drawne
away
till
death
:
no
battell
so
cruell
,
but
some
escape
with
life
.
If
the
Pharises
will
not
beleeue
in
Christ
,
The
thirde
Lecture
.
Ruth
.
cap.
1.
Vers.
15.16.17
.
15.
And
Naomi
saide
,
beholde
,
thy
sister
in
lawe
is
gone
backe
to
her
people
and
to
her
gods
,
returne
thou
after
thy
sister
in
lawe
.
16.
And
Ruth
answered
,
intreate
me
not
to
leaue
thee
,
nor
to
depart
from
thee
,
for
whither
thou
goest
I
will
goe
,
and
where
thou
dwellest
I
will
dwell
,
thy
people
shall
be
my
people
,
and
thy
God
my
God
.
17.
Where
thou
dyest
,
will
I
dye
,
and
there
will
I
be
buried
,
the
Lord
do
so
vnto
me
and
more
also
,
if
ought
but
death
departe
thee
and
me
.
IN
these
wordes
the
holy
Ghost
declareth
vnto
vs
,
the
conference
had
betweene
Naomi
and
Ruth
;
after
the
departure
of
Horpah
,
wherein
Naomi
ceaseth
not
throughly
to
trie
and
examine
the
minde
of
Ruth
,
for
what
cause
shee
woulde
goe
with
her
;
the
wordes
containe
in
them
2.
partes
.
The
first
is
the
perswasion
of
Naomi
in
the
15.
verse
,
to
make
Ruth
to
returne
by
the
example
of
her
sister
.
The
second
is
the
answere
of
Ruth
,
in
the
two
next
verses
,
consisting
of
two
partes
:
the
first
is
the
petition
shee
maketh
to
her
mother
,
in
these
words
,
Intreat
me
not
to
leaue
thee
,
&c.
:
which
she
amplifieth
by
the
resolution
of
her
minde
in
the
next
wordes
.
First
,
that
for
her
life
she
would
dwell
with
her
,
and
goe
with
her
,
Secondly
for
her
profession
,
her
people
and
God
shoulde
be
Naomies
.
Thirdly
for
her
death
,
that
she
would
die
and
be
buried
with
her
.
The
last
part
of
this
aunswere
of
Ruth
,
is
the
confirmation
of
it
by
an
oth
,
in
these
wordes
;
the
Lorde
doe
so
vnto
me
,
and
more
also
,
if
ought
but
death
depart
thee
and
me
.
Beholde
thy
sister
is
returned
;
Now
Naomi
goeth
forward
to
deale
with
Ruth
alone
,
for
the
Castle
may
seeme
almost
wonne
,
where
one
halfe
of
the
souldiers
are
ouercome
;
the
vnitie
betweene
these
two
sisters
being
broken
,
and
Horpah
being
departed
,
what
was
poore
Ruth
able
to
doe
alone
,
surely
this
was
a
greater
discouragement
vnto
her
then
any
she
had
yet
,
namely
;
that
her
sister
being
departed
,
shee
should
lay
before
her
her
sisters
example
to
drawe
her
likewise
to
fall
.
And
truely
thus
the
Spirite
of
God
dealeth
most
times
,
But
here
we
note
,
that
the
examples
of
our
kindred
,
and
especially
of
those
that
seemed
any
thing
in
Religion
,
are
dangerous
argumentes
to
drawe
vs
from
Christ
.
Wee
see
in
this
place
Naomi
taketh
not
example
of
one
vngodly
sister
to
draw
away
the
other
:
which
when
our
Sauiour
forelawe
,
he
gaue
this
commaundement
,
that
for
his
sake
we
must
forsake
both
father
and
mother
,
Secondly
by
this
we
note
,
that
to
sticke
by
our
frendes
&
to
go
with
them
from
the
Lord
,
is
to
commit
idolatry
,
for
Naomi
saith
,
Thy
sister
is
gone
to
her
people
,
and
to
her
Gods
:
as
if
she
had
said
,
indeed
for
kindredssake
she
is
gone
backe
,
but
it
is
vnto
idols
&
false
Gods
.
Yea
&
more
also
,
vnto
deuilles
,
this
is
a
worthy
lesson
for
our
naturals
to
learne
,
who
will
forsake
gospel
,
church
,
prayer
&
preaching
,
some
for
the
loue
of
their
wiues
to
keepe
them
company
at
home
,
when
God
calleth
for
them
in
one
congregation
or
other
,
some
their
idolatrous
frendes
which
are
notable
recusants
,
yet
because
they
should
thinke
well
of
them
,
they
will
falsifie
their
faith
to
the
Lorde
&
be
vniust
in
his
worke
,
that
they
may
please
them
with
their
present
company
:
some
are
hindred
by
their
profite
,
some
by
vnlawfull
gaming
,
and
many
by
bare
idlenes
.
Thus
men
make
gods
,
some
of
their
people
,
some
of
their
wiues
,
some
of
their
popishe
frends
,
some
of
their
profit
,
some
of
their
pleasures
,
and
some
of
their
idlenes
,
&
few
or
none
are
to
be
found
,
that
are
both
able
&
willing
to
follow
Christ
when
he
calleth
them
,
But
Ruth
said
,
intreat
mee
not
:
This
is
the
first
part
of
the
answere
of
Ruth
,
to
the
argument
of
her
mother
,
&
it
is
her
petition
with
the
reason
of
it
:
wherein
she
protesteth
that
it
is
better
vnto
her
,
not
to
bee
intreated
to
depart
,
or
once
to
haue
it
motioned
,
or
mentioned
to
go
from
hir
,
for
her
resolution
is
,
that
neither
the
troubles
or
trauailes
of
life
could
separate
her
,
neither
the
sorrowes
of
death
or
desolation
of
the
graue
shoulde
depriue
her
of
Naomies
company
,
for
she
saith
,
Where
thou
dyest
will
I
dye
,
and
there
will
I
be
buried
.
Out
of
which
I
obserue
these
thinges
.
First
,
howe
the
godly
behaue
themselues
in
all
tryalls
and
temptations
,
namely
,
that
the
very
thoughts
of
departing
from
God
and
yelding
to
sin
,
are
very
gall
and
bitternes
vnto
them
,
insomuch
as
they
say
with
Ruth
,
intreate
me
not
to
leaue
thee
,
that
is
,
neuer
speake
worde
to
moue
me
from
hearing
God
his
word
,
to
ouerthrow
my
faith
,
to
turne
me
to
disobedience
,
to
perish
my
conscience
,
to
hinder
my
course
,
or
to
subuert
my
profession
.
A
notable
example
hereof
is
in
Elisha
,
who
was
intreated
by
Eliah
as
here
Ruth
is
by
Naomi
,
First
he
bid
him
tarry
at
Gilgal
till
he
went
to
Bethel
;
Where
thou
dwellest
I
will
dwell
:
as
if
shee
had
said
;
if
thou
turne
backe
,
I
will
turne
backe
also
,
but
I
know
thy
constancy
is
such
as
thou
wilt
neuer
yeld
,
therefore
all
the
examples
of
my
slippery
sister
,
and
fearefull
falawaies
in
the
world
shal
neuer
moue
me
:
it
is
thy
constancy
that
I
looke
vpon
&
nothing
els
,
which
is
as
a
safe
ship
for
me
to
saile
in
through
the
waues
of
my
vnstedfast
minde
:
so
that
by
this
you
perceiue
,
how
she
opposeth
the
stedfastnes
of
her
mother
,
against
the
backsliding
of
her
sister
,
depending
vpon
the
surest
hold
,
not
vpon
a
broken
staffe
.
Euen
so
must
we
against
the
examples
of
vngodly
ruffians
set
the
examples
of
sober
minded
.
Match
the
world
and
Christ
together
,
what
shall
the
world
get
,
If
it
say
,
be
ignorant
,
the
other
saith
if
the
gospel
be
hid
it
is
to
them
that
be
lost
:
if
it
say
folow
the
ways
of
thy
own
hart
,
the
other
saith
,
for
this
thou
shalt
come
to
iudgment
:
if
the
world
say
bee
couetous
&
inrich
thy self
by
gaming
,
cosning
,
carding
,
dising
,
buying
,
&
selling
,
the
other
saith
,
such
shal
not
inherit
God
his
kingdome
:
if
the
world
say
,
seeke
honor
,
the
church
saith
,
it
is
vanity
:
if
it
say
,
esteem
best
of
thy selfe
,
the
other
saith
,
thinke
better
of
another
:
if
it
wish
thee
prosperity
,
the
church
saith
,
rather
suffer
aduersity
with
God
his
children
,
then
to
enioy
the
pleasures
of
sin
for
a
season
.
So
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
:
if
thou
be
tempted
to
insidelity
,
remember
Abraham
that
beleeued
in
hope
;
vnder
hope
,
and
beyond
hope
:
if
to
incontinency
,
remember
Ioseph
the
mirror
of
chastitie
:
if
to
impatiency
,
thinke
vpon
Iob
,
if
to
vniust
dealing
,
remember
Iacob
:
if
to
idlenes
,
think
on
the
pismire
:
if
to
drunkennesse
,
remember
what
Dauid
did
with
the
water
of
the
well
of
Bethleem
.
This
is
vsual
in
the
scripture
to
exhort
by
examples
,
Peter
wisheth
godly
women
to
looke
vpon
Sara
her
obedience
,
Thy
God
.
By
these
wordes
it
may
seeme
that
Ruth
is
not
so
wel
grounded
in
the
knowledge
of
God
as
she
ought
to
be
,
in
that
she
dependeth
vpon
her
mother
,
in
saying
,
thy
God
is
my
God
,
as
if
she
had
said
:
if
thou
worship
the
true
God
,
so
wil
I
,
if
thou
be
an
idolater
,
so
wil
I
,
if
thou
turne
backward
,
so
will
I
,
if
thou
go
forward
,
so
wil
I.
But
I
take
it
far
otherwise
,
that
these
words
proceed
from
a
hart
fully
grounded
vpon
the
truth
:
as
if
she
had
said
,
I
know
Naomi
,
thou
wilt
neuer
worship
any
Gods
but
the
true
God
,
thou
art
constant
in
that
which
thy selfe
hast
taught
mee
,
I
remaine
stedfast
in
that
which
I
learned
of
thee
,
and
therefore
I
can
neuer
forsake
thee
.
The
which
interpretation
is
confirmed
by
the
wordes
that
follow
,
Thy
people
my
people
:
who
were
Naomies
people
but
the
Iewes
which
alwayes
worshipped
the
true
God
,
so
that
if
Naomi
could
change
her
birth
,
parentage
,
people
,
and
country
,
then
also
in
the
mind
of
Ruth
she
could
change
her
God
,
and
as
shee
was
persuaded
,
she
knew
her
people
,
so
she
knew
her
God
,
and
as
she
thought
,
she
could
not
change
her
people
,
so
she
conceiued
she
wold
neuer
alter
her
worship
:
so
that
these
words
proceed
of
a
stedfast
persuasion
in
the
knowledge
of
God
,
and
an
assured
hope
of
her
mothers
continuance
.
Where
thou
dyest
.
Hauing
promised
her
life
to
bee
spent
in
her
mothers
company
,
shee
proceedeth
to
her
death
,
shewing
vnto
her
such
perfect
frendship
as
neither
the
trauailes
of
life
or
sorrows
of
death
,
could
euer
abrogate
,
and
she
addeth
,
that
euen
in
that
place
where
Naomi
should
be
buried
would
Ruth
bee
enterred
:
for
wee
know
the
ancient
custome
was
to
bee
buried
with
the
fathers
or
predecessours
,
whereof
vndoubtedly
the
cause
was
,
the
hope
of
the
resurrecton
,
that
as
they
were
buried
so
they
shuld
rise
together
,
to
be
made
partakers
of
eternal
woes
,
or
euerlasting
ioyes
.
And
by
this
we
obserue
,
the
loue
which
we
owe
vnto
our
fathers
&
frends
must
be
of
such
continuance
,
that
it
reach
vnto
the
graue
:
not
only
to
be
here
the
inheritors
of
their
lands
,
but
also
being
dead
,
to
giue
our
bodies
to
their
sepulchres
,
and
the
measure
of
it
must
be
so
perfect
,
that
we
must
be
the
companions
of
life
&
death
.
And
truely
such
as
is
the
loue
of
children
to
their
naturall
parents
,
such
must
bee
the
peoples
to
their
spritual
fathers
in
Christ
.
The
Galathians
to
pleasure
Paul
wold
haue
pulled
out
their
own
eies
,
but
men
in
these
daies
are
so
far
from
this
liberalitie
,
towards
the
small
number
of
preaching
ministers
,
So
let
God
.
Last
of
all
,
that
shee
might
be
no
more
molested
by
her
mother
in
law
,
she
confirmeth
the
resolution
of
her
mind
by
an
oth
,
in
these
words
,
So
let
God
do
vnto
me
,
and
more
also
if
ought
but
death
do
separate
thee
and
mee
:
which
is
an
vsuall
manner
of
swearing
in
the
scripture
,
And
so
let
God
do
vnto
me
,
and
more
also
She
calleth
not
heauen
and
earth
to
record
,
or
any
other
thing
,
saue
only
he
which
is
able
to
punish
or
els
to
pardon
,
&
knoweth
the
secrets
of
euery
mans
hart
.
Wherby
we
are
taught
,
that
it
is
sacriledge
in
God
his
sight
to
sweare
by
our
faith
or
troth
,
our
honour
or
honestye
,
bread
or
drinke
,
or
anie
thing
else
.
Many
think
they
auoid
swearing
verye
cleanly
,
if
they
sweare
by
anie
of
these
,
not
knowing
that
he
that
sweareth
by
the
gold
,
sweareth
by
the
temple
,
&
he
that
sweareth
by
the
temple
,
sweareth
by
him
that
sitteth
thereon
:
euen
so
he
that
sweareth
by
his
faith
,
sweareth
by
Christ
(
for
faith
is
no
faith
without
Christ
)
&
he
that
sweareth
by
the
sonne
,
sweareth
by
the
father
and
the
holy
Ghost
.
Therefore
dearely
beloued
,
let
vs
frame
our
tongs
to
honour
,
not
to
dishonour
God
,
to
glorifie
,
not
to
defame
his
name
.
For
if
he
that
toucheth
his
Saintes
,
toucheth
the
apple
of
his
eie
,
what
doth
hee
which
thrusteth
at
his
name
,
which
is
dearer
vnto
him
than
heauen
and
earth
?
Surely
the
Lord
will
not
holde
him
guiltlesse
,
but
as
he
hath
not
pittyed
the
Lorde
in
tearing
him
with
oaths
,
no
more
shall
the
Lord
shew
anie
mercie
to
his
soule
from
punishing
it
in
hell
.
Lastly
,
by
these
wordes
of
Ruth
wee
obserue
,
that
an
oath
must
be
the
last
thing
we
produce
in
the
testimonie
of
any
truth
.
Shee
denieth
her
mother
once
,
and
the
second
time
,
when
her
sister
went
awaie
,
but
nowe
the
third
time
,
after
solemne
protestation
made
,
she
addeth
an
oath
,
as
the
last
refuge
and
end
of
all
controuersie
.
Against
this
do
all
the
former
offend
,
which
will
not
tary
till
the
last
,
but
euen
at
the
first
rap
out
their
oathes
,
as
fast
as
a
brauling
dog
his
barking
,
swearing
through
custome
to
truth
and
falsehood
,
making
no
difference
betweene
waightie
matters
and
idle
toies
,
especially
in
gaming
,
playing
,
hunting
,
chiding
,
and
such
like
,
they
spit
out
their
poison
against
God
himself
,
neither
sparing
the
wounds
,
bloud
,
hart
,
death
,
and
nailes
of
the
Lord
,
renting
him
worse
being
in
heauen
,
than
the
Iewes
did
vpon
the
crosse
.
But
let
Ruth
and
her
companions
teach
ten
thousand
of
them
,
with
what
reuerence
they
must
vse
the
holy
name
of
God
:
shee
had
not
bin
past
ten
yeeres
with
a
godly
woman
,
but
she
had
learned
her
religion
,
both
of
faith
and
manners
,
for
in
this
she
vttereth
both
:
but
we
haue
a
great
many
both
men
&
women
,
which
haue
had
twentie
and
thirtie
a
peece
,
not
with
one
,
but
with
a
whole
church
of
godly
persons
,
and
yet
they
haue
got
neither
faith
nor
maners
from
them
,
they
can
easily
giue
them
leaue
to
practise
religion
,
but
themselues
wallowe
in
pleasure
.
But
bee
not
deceiued
,
God
is
not
mocked
,
when
he
beginneth
hee
will
make
an
end
,
and
consume
your
viperous
tongues
and
beastly
heartes
,
as
the
fountain
of
this
mischiefe
in
the
fire
of
hell
.
We
are
as
importunate
on
you
as
the
blind
men
of
Iericho
,
the
more
we
are
rebuked
,
the
more
we
cry
vnto
you
,
let
not
our
countrie
bee
cursed
,
our
prince
remoued
,
our
God
blasphemed
,
his
Gospell
translated
from
vs
,
&
our
souls
&
bodies
euerlastingly
plagued
,
To
God
let
vs
giue
praise
The
fourt
Lecture
.
Ruth
.
1.
Verse
.
18.19.20.21
,
22.
18
When
she
saw
that
shee
was
stedfastly
minded
to
go
with
her
,
she
left
speaking
vnto
her
.
19
So
they
went
forth
both
vntil
they
came
to
Bethleem
,
&
when
they
came
to
Bethleem
,
it
was
noised
of
them
thoroughout
all
the
citie
,
and
they
sayd
,
Is
not
this
Naomi
?
20
And
she
answered
,
Cal
me
not
Naomi
,
but
call
me
Mara
,
for
the
almightie
hath
giuen
me
much
bitternes
.
21
I
went
out
full
,
and
the
Lord
hath
caused
me
to
returne
emptie
,
Why
call
you
me
Naomi
seeing
the
Lorde
hath
humbled
me
,
and
the
almightie
hath
brought
nice
vnto
aduersitie
.
22
So
Naomi
returned
,
and
Ruth
the
Moabitesse
,
&c.
HAuing
heard
the
conference
between
Naomi
&
Ruth
,
now
the
holy
ghost
desc●●beth
the
issue
of
this
iourney
,
to
the
end
of
this
chapter
:
wherein
Naomi
ceaseth
to
vex
her
daughter
,
or
dissuade
her
to
proceed
in
her
purpose
,
but
willingly
taketh
her
with
her
,
&
both
of
them
trauaile
to
Bethelehem
,
whither
they
come
in
a
most
fit
and
acceptable
time
,
neither
hindred
in
their
iourney
,
nor
forgotten
of
their
freinds
,
but
kindly
receaued
to
their
great
comfort
.
Those
wordes
containe
in
them
two
parts
,
the
first
their
consent
to
trauaile
and
iourney
vnto
Bethlehem
,
the
second
is
their
intertainment
there
.
The
first
part
is
expressed
in
the
eighteene
and
ninteene
verses
:
&
hath
two
members
,
first
Naomi
rested
satisfied
with
the
answere
of
Ruth
&
vexed
her
no
more
,
verse
eighteen
,
secondly
their
prosperous
iourney
to
the
city
Bethelehem
verse
ninteene
:
In
the
end
of
this
verse
is
set
downe
the
entertainment
they
found
there
,
which
is
this
,
the
citizens
came
flocking
to
see
her
,
calling
and
welcomming
her
by
name
in
these
words
,
Is
not
this
Naomi
?
vnto
the
which
salutation
shee
her selfe
aunswereth
in
the
two
next
verses
,
first
acknowledging
her
name
,
but
confessing
hir selfe
vnworthie
of
it
,
in
these
wordes
,
Call
mee
not
Naomi
,
but
call
me
Mara
,
secondly
shee
addeth
the
cause
of
her
speeche
,
in
these
wordes
,
for
the
Lord
hath
giuen
me
much
bitternes
:
this
is
amplified
in
the
next
verse
by
an
allegory
taken
from
a
vessel
.
In
these
words
,
I
went
out
full
:
finally
shee
setteth
downe
the
vse
shee
maketh
of
her
affliction
,
shewing
vnto
them
,
that
shee
could
not
glory
in
all
the
vaine
titles
of
the
world
,
first
because
the
Lord
had
humbled
her
,
secondly
because
he
had
brought
her
into
aduersity
:
in
the
last
verse
is
set
downe
the
time
when
these
pilgrims
came
from
Moab
to
Bethlehem
,
which
was
the
beginning
of
barley
haruest
.
When
she
saw
.
As
Naomi
in
the
beginning
dealt
very
wisely
,
in
the
triall
of
her
daughters
before
they
were
too
farre
gone
,
so
in
the
end
shee
dealeth
very
godly
with
Ruth
,
in
that
shee
yeldeth
to
her
answere
and
petition
,
giuing
ouer
to
molest
her
with
any
more
obiections
.
This
frendly
and
worthy
meeknes
,
is
very
commendable
in
all
the
godly
,
for
without
this
they
can
neuer
in
charity
and
compassion
try
and
examine
their
brethren
.
When
our
sauiour
Christ
,
had
dealt
with
the
Cananitishe
woman
about
the
like
cause
,
seeing
that
silence
would
not
answere
her
,
nor
deniall
satisfie
her
,
So
they
went
foorth
.
Now
are
these
two
good
women
both
going
,
and
also
come
to
Bethelem
,
and
vndoubtedly
their
tedious
iourney
was
eased
by
their
mutuall
conference
:
but
what
things
happened
to
them
by
the
way
the
scripture
mentioneth
not
,
onely
their
intertainment
is
heere
set
downe
,
how
their
comming
being
noysed
about
the
citie
,
they
came
vnto
them
and
saluted
their
old
acquaintaunce
Naomi
by
name
.
For
this
question
,
is
not
this
Naomi
?
after
the
manner
of
the
Hebrues
is
a
vsuall
manner
of
affirmation
,
Is
not
this
Naomi
,
that
is
,
they
comfort
her
with
the
consideration
of
her
name
,
which
in
hebrewe
signifieth
bewtifull
or
pleasant
,
as
if
they
had
sayd
vnto
her
,
Although
thou
art
old
,
yet
thou
art
beautifull
,
for
thou
remainest
Naomi
still
,
thy
name
is
a
prophet
vnto
thee
,
to
forewarn
thee
of
thy
welfare
,
and
if
thou
be
now
like
the
stubble
after
the
crop
,
yet
thou
shalt
shortly
be
as
the
green
hearb
or
plesant
plant
,
comfort
thy self
,
Iacob
always
preuailed
with
God
,
because
his
name
was
alwayes
Israel
:
the
doue
shall
bee
chast
,
because
it
is
a
doue
:
the
eie
shal
be
bright
,
because
it
is
the
eie
,
&
Naomi
shal
be
blessed
,
because
she
is
Naomi
.
Thus
worldly
persons
wish
worldly
things
,
&
the
best
they
desire
most
is
outward
prosperitie
.
Neither
is
this
simplie
vnlawfull
,
for
such
as
is
the
sore
,
such
must
bee
the
salue
,
and
where
the
wound
is
,
the
medicine
must
be
ministred
:
if
in
the
world
they
be
oppressed
,
in
the
same
they
may
not
onely
wish
,
but
praie
for
release
,
yet
alwayes
remember
,
that
friendes
and
parties
must
so
desire
and
request
it
,
as
may
bee
most
for
the
glory
of
God
.
Therfore
this
is
our
dutie
,
that
in
praying
for
earthly
benefites
,
we
aime
at
God
his
will
,
but
in
desiring
spirituam
blessings
,
we
must
regard
our
saluations
.
And
more
also
,
wee
must
not
so
rauish
the
mindes
of
the
worldly
afflicted
,
as
if
they
had
no
other
hope
,
but
this
temporal
welfare
:
but
so
promise
the
blessings
of
God
as
they
may
haue
a
spirituall
signification
,
for
worldly
miserie
is
abated
but
with
euerlasting
felicity
.
And
Naomi
said
.
In
these
words
Naomi
answereth
to
the
comforts
of
her
frends
,
&
telleth
them
she
rather
deserueth
to
be
called
Mara
,
then
Naomi
,
that
is
bitter
then
beautifull
:
For
the
almighty
hath
.
This
is
the
reason
wherfore
she
denieth
her
name
,
or
rather
changeth
it
,
shewing
that
her
first
name
had
nothing
in
it
which
did
expresse
the
relation
betweene
her selfe
and
it
,
but
her
second
name
doth
most
significantly
declare
hir
bitter
affliction
.
Where
we
first
of
all
obserue
the
cause
which
moued
the
fathers
to
giue
such
names
to
theyr
children
which
to
signify
or
put
them
in
mind
of
their
duety
or
some
other
euent
.
So
God
called
the
first
man
Adam
which
is
as
much
as
man
or
earthly
,
because
hee
was
made
of
the
earth
,
Secondly
,
by
this
wee
note
,
what
God
his
children
thinke
of
their
suffering
,
which
Naomi
setteth
out
by
this
worde
Bitternesse
,
for
bitternesse
of
all
other
tastes
doth
most
dull
the
sense
,
and
corrupt
the
stomacke
,
so
that
they
account
their
afflictions
as
sharpe
to
them
as
to
anie
,
and
may
as
lawfully
complaine
of
them
vnto
the
Lord
.
This
I
speake
for
instruction
of
them
that
are
ignorant
,
and
the
comfort
of
the
afflicted
.
First
for
instruction
,
because
some
thinke
they
are
not
truely
religious
,
excepte
they
feele
their
miseries
no
more
than
a
stone
,
when
they
are
afflicted
,
and
this
maketh
them
so
to
wauer
and
doubt
of
themselues
,
that
in
their
greatest
plagues
,
they
can
hardly
receiue
any
comfort
,
being
alwayes
troubled
with
this
,
that
if
they
were
faithfull
they
should
delight
more
in
their
tribulations
:
yet
beloued
,
marke
a
litle
,
Naomi
calleth
it
in
this
place
,
bitternes
,
as
if
shee
had
called
the
enimy
to
her
health
,
for
when
Peter
would
expresse
the
danger
of
Simon
Magus
,
I
went
out
ful
.
In
these
words
she
amplifieth
her
former
complaint
by
this
comparison
of
a
full
vessell
and
an
empty
,
shewing
that
as
the
fullest
vessell
is
the
soundest
,
&
the
emptiest
good
for
nothing
,
so
it
fareth
with
her
when
she
looketh
vpon
her
former
life
,
when
shee
went
foorth
shee
had
plenty
,
but
now
shee
returneth
in
want
;
then
she
was
found
,
but
now
broken
,
then
ioyfull
,
but
now
sorrowful
:
why
should
she
be
called
pleasant
or
beautiful
,
or
by
her
old
name
,
seeing
God
hath
humbled
her
,
whereas
in
times
past
hee
vpheld
her
in
prosperity
,
but
now
hee
hath
cast
her
downe
into
aduersity
.
Where
wee
first
of
all
obserue
the
nature
of
worldly
prosperity
,
which
to
day
is
like
a
ful
vessell
,
but
to
morrowe
like
an
emptye
,
now
it
is
greene
,
anone
it
is
withered
,
now
it
groweth
,
anone
it
is
cut
downe
,
now
like
Nabuchadnezzar
sitting
vppon
his
throane
with
his
counsellors
and
courtyers
of
estate
about
him
,
but
anone
both
Court
and
Countrey
driue
him
to
the
companie
of
wilde
beastes
:
for
as
a
little
breache
emptyeth
the
barrell
▪
so
a
lyttle
trouble
bringeth
worldly
welfare
to
wallow
in
the
mire
.
Therfore
we
read
of
none
,
either
king
or
country
which
had
such
a
prosperous
estate
but
it
had
one
enimy
or
other
to
worke
his
woe
:
Secondly
,
that
which
in
our
texte
is
,
the
Lord
hath
humbled
me
,
in
the
hebrew
is
,
The
Lord
hath
testified
or
witnessed
against
mee
,
for
by
his
iudgments
hee
humbleth
vs
,
as
it
●
were
producing
witnesses
to
accuse
vs
of
our
iniquityes
,
as
wee
see
in
common
iudgments
all
things
passe
by
euidence
if
they
be
antient
,
&
by
witnes
if
it
be
late
,
so
the
Lord
when
hee
hath
a
quarrell
against
vs
,
he
first
prooueth
vs
guilty
by
witnes
of
our
sins
,
So
shee
returned
with
Ruth
the
Moabitesse
with
her
.
This
verse
is
the
conclusion
of
this
first
chapter
,
where
is
described
the
time
of
Naomies
returne
vnto
Bethlehem
from
the
countrey
of
Moab
,
which
was
the
beginning
of
barley
haruest
,
that
the
reporte
shee
hearde
in
Moab
,
(
how
God
had
visited
his
people
and
giuen
them
bread
)
might
at
her
first
arriuall
bee
found
true
:
wherein
is
noted
the
blessing
of
God
vnto
her
that
she
came
in
the
beginning
of
haruest
,
the
pleasantest
and
profitablest
time
of
all
the
yeare
.
This
barley
haruest
was
in
the
latter
parte
of
the
first
moneth
,
and
the
beginning
of
the
second
among
the
Iewes
,
which
with
vs
are
called
March
and
Aprill
,
for
the
warmnes
of
those
contreyes
is
such
,
that
their
haruest
is
ripe
much
sooner
then
in
ours
.
By
the
which
also
we
note
,
that
shee
had
a
prosperous
successe
in
her
iourney
,
that
euen
in
those
dangerous
dayes
,
shee
came
safely
to
Bethlehem
:
all
those
doubts
which
in
the
beginning
we
shewed
you
,
might
haue
hindered
her
iourney
,
shee
well
ouerpassed
,
for
no
doubt
in
so
rare
a
matter
,
if
any
lette
had
bene
offered
,
the
holy
ghost
would
not
haue
omitted
it
.
So
that
this
teacheth
vs
with
Naomi
,
that
as
she
was
not
hindered
in
her
trauaile
from
Moab
to
God
his
people
,
euen
so
must
not
we
be
stayed
from
the
profession
of
true
religion
.
She
was
an
old
woman
,
yet
she
would
go
so
tedious
a
iourney
to
the
company
of
the
faithful
,
therfore
let
no
man
thinke
that
age
excuseth
them
from
the
true
worshippe
of
God
,
or
sincere
profession
of
religion
.
Shee
had
little
companie
to
encourage
her
,
onely
poore
Ruth
her
daughter
in
law
wayted
vppon
her
,
therefore
it
must
not
hinder
o●
discourage
vs
that
so
fewe
followe
religion
,
for
Christes
flocke
is
a
little
flocke
,
like
the
first
fruits
of
the
haruest
field
,
which
is
but
a
handfull
to
many
cartloades
.
Naomi
aduentured
her
body
and
forsoke
her
goods
,
to
come
to
the
house
of
the
Lord
:
Oh
how
colde
are
our
dayes
,
when
men
neede
neither
of
both
,
yea
they
will
hardly
go
any
farther
for
knowledg
than
the
vilest
atheist
in
the
world
:
&
to
conclude
,
many
dangers
hung
ouer
her
head
,
yet
by
the
prouidence
of
God
she
escapeth
al
,
euen
so
my
brethren
admit
no
delayes
,
inuente
no
excuses
,
receiue
no
hinderances
,
imagine
no
suspitions
,
and
abstaine
from
all
stayes
which
maye
let
you
from
comming
to
the
mountaine
of
the
Lord
,
the
company
of
the
faithfull
,
for
blessed
are
the
people
,
whose
God
is
Iehouah
,
and
it
is
better
to
abide
but
one
daye
in
the
courtes
of
the
Lord
,
than
a
thousand
yeeres
in
the
pallaces
of
the
wicked
.
Now
let
vs
giue
praise
to
the
Lord
.
The
end
of
the
fourth
Lecture
.
The
fifth
Lecture
.
Ruth
.
Chapter
2.
verse
1
,
2
,
3
,
4
,
5
,
6
,
7.
1
Now
Naomies
husband
had
a
kinsman
,
a
man
of
great
wealth
,
of
the
family
of
Ei●melech
,
whose
name
was
Boaz.
2
And
when
Ruth
the
Moabitish
sayd
vnto
her
mother
in
lawe
,
Let
mee
goe
,
I
praie
thee
,
into
the
field
,
to
gather
eares
after
him
,
in
whose
eyes
I
shall
find
fauour
:
and
she
sayd
,
Go
my
daughter
.
3
And
she
went
and
came
to
gather
in
the
field
,
after
the
reapers
:
and
shee
met
with
the
possession
of
a
field
pertaining
to
Boaz
,
who
was
of
the
familie
of
El●melech
.
4
And
behold
,
when
Boaz
came
from
Rethleem
,
hee
sayd
to
the
reapers
,
The
Lord
be
with
you
.
And
they
sayde
,
The
Lord
blesse
thee
.
5
And
Boaz
sayd
to
his
seruant
which
was
appointed
ouer
the
reapers
▪
Whose
is
this
maid
?
6
And
the
seruant
which
was
appointed
ouer
the
reapers
,
answered
and
sayd
,
This
is
the
Moabitish
maide
,
which
came
with
Naomi
from
the
countrie
of
Moab
.
7
Which
came
and
saide
,
Let
mee
gather
,
I
praie
you
,
among
the
sheaues
,
after
the
reapers
:
and
so
she
came
,
&
stayed
heere
from
morning
vntill
now
,
onely
she
tarried
a
little
while
at
her
house
.
IN
the
former
Chapter
we
heard
by
our
generall
diuision
,
that
the
occasion
of
this
historie
was
therein
contained
:
but
now
in
these
three
Chapters
following
,
is
declared
the
meanes
whereby
this
marry
age
was
accomplished
,
whereof
the
first
is
described
in
this
second
Chapter
,
which
is
the
acquaintance
of
Boaz
&
Ruth
,
and
the
circumstances
thereof
,
as
shall
appeare
in
the
speciall
treatise
of
euerie
particular
thing
.
The
occasion
of
this
acquaintance
is
the
gleaning
of
Ruth
in
the
field
of
Boaz.
These
seuen
verses
containe
two
partes
,
the
first
and
principall
parte
is
of
Boaz
,
and
the
seconde
of
Ruth
.
The
first
part
is
contained
in
the
1.4.5.6.7
.
ver.
wherein
Boaz
is
described
,
verse
1.
to
be
Naomies
kinsman
by
her
husband
.
Secondly
,
to
bee
a
man
of
great
wealth
,
in
the
other
verse
is
set
down
his
diligence
,
which
came
to
the
field
to
visit
his
workmen
,
&
view
the
companie
.
His
actions
after
hee
came
to
the
field
,
are
,
first
the
salutation
of
the
reapers
,
verse
4.
and
they
doo
the
like
to
him
:
secondly
,
he
asketh
his
seruant
who
Ruth
was
,
verse
5.
To
which
question
the
seruaunt
answereth
,
first
telling
his
master
that
it
was
Ruth
the
Moabitesse
,
the
companion
of
Naomi
,
verse
6.
secondly
,
he
excuseth
her
gathering
,
because
shee
asked
leaue
,
and
tarryed
there
but
onely
that
morning
,
verse
7.
The
second
part
,
which
respecteth
Ruth
,
is
contained
,
verses
,
2.3
.
Wherin
first
she
asketh
leaue
of
her
mother
to
go
and
gather
eares
,
where
she
should
finde
fauour
,
and
her
mother
graunteth
,
verse
2.
Secondly
,
the
place
where
she
gathereth
is
described
,
which
was
the
field
or
possession
of
Boaz
,
her
husbands
kinsman
.
Of
these
partes
let
vs
briefely
speake
,
as
the
spirite
of
God
shall
giue
vtterance
,
and
the
time
permit
.
Now
Naomies
husband
.
In
this
verse
is
contained
the
description
of
Boaz
,
vppon
whome
the
whole
historie
following
dependeth
.
This
Boaz
was
the
sonne
of
Salmon
,
who
was
sonne
to
Nahasson
,
First
that
seeing
Boaz
and
Elimelech
are
said
to
be
kinsmen
as
those
which
are
desceaded
from
the
same
predecessors
or
ancestry
,
wee
are
admonished
of
the
frailty
and
vanity
of
worldly
dignity
,
that
howsoeuer
parents
prouide
for
the
maintenance
of
posterity
,
yet
the
Lord
must
dispose
the
decay
of
their
children
.
Here
we
see
poore
Naomi
hath
a
wealthy
and
an
honourable
kinsman
,
yet
shee
a
destitute
and
a
desolate
widdowe
.
Her
husband
and
shee
were
no
meane
persons
,
but
vndoubtedly
both
descended
of
noble
familyes
:
the
yeares
were
but
few
since
the
death
of
Iosuah
,
vnder
whom
the
inheritance
of
euery
tribe
,
was
giuen
by
lot
,
and
all
the
Iewes
&
Israelits
wealthy
possessors
,
yet
see
this
godly
Naomi
,
is
faine
to
liue
of
the
gleanings
of
her
daughter
,
which
neither
her
parents
,
nor
her
husband
did
euer
thinke
vppon
.
Beholde
therefore
as
in
a
glasse
,
the
perfect
image
of
temporall
felicyty
,
the
father
a
king
,
the
children
beggers
,
the
father
honourable
,
the
sonne
not
worshipfull
,
the
predecessors
the
chiefest
in
authority
,
but
the
successors
the
meanest
in
calling
:
this
made
the
fathers
thinke
,
that
the
world
was
like
the
sea
,
heere
a
mighty
waue
,
and
there
a
great
downefall
,
some
thought
it
to
be
like
ise
,
where
a
man
can
neuer
stand
sure
,
but
the
one
will
bee
breaking
,
or
hee
bee
slyding
,
some
like
to
trees
,
whereof
the
tallest
are
soonest
ouerturned
,
but
all
agree
in
this
that
worldly
felicity
is
miserable
vanitie
:
For
,
our
present
wealth
is
like
a
pleasant
summer
,
which
must
needes
come
to
an
end
,
though
all
the
world
should
striue
to
the
contrary
:
it
was
accounted
to
king
Dauid
,
Secondly
,
by
this
we
gather
,
that
the
godly
may
safely
enioy
great
possessions
,
&
of
the
blessing
of
God
be
exceeding
rich
men
:
but
some
will
say
,
indeede
they
may
be
wealthy
,
but
with
the
hazarde
of
their
soules
,
for
Christ
sayth
▪
How
hardly
shall
they
which
haue
riches
,
Thirdly
we
see
in
this
Boaz
an
excellent
example
of
the
reward
of
religion
and
faith
,
for
we
haue
heard
that
hee
was
the
sonne
of
Rachab
,
which
receiued
the
spyes
of
Iosuah
,
who
afterwarde
was
married
to
Salmon
the
son
of
Nahasson
,
by
whom
came
this
godly
and
wealthy
Boaz.
In
this
then
we
see
true
the
saying
of
the
Apostle
,
that
godlinesse
hath
the
promises
of
this
life
and
of
the
life
to
come
:
for
in
hir selfe
she
was
blessed
with
an
honourable
marriage
,
in
her
posterity
with
a
godly
and
a
wealthy
son
.
This
my
beloued
is
a
notable
encouragement
to
religion
,
for
Christ
sayth
that
whosoeuer
shal
for
him
forsake
father
or
mother
,
And
Ruth
.
After
the
holy
Ghost
had
set
downe
the
description
of
Boaz
,
Where
first
of
all
wee
gather
,
what
manner
of
lyfe
they
lead
after
they
came
to
Bethlehem
,
namely
,
a
very
poore
,
base
,
and
despised
estate
,
not
halfe
so
good
to
see
to
,
as
that
which
they
lead
and
liued
among
the
Moabites
,
insomuch
as
one
may
nowe
saie
vnto
mee
,
you
tolde
vs
euen
now
,
the
golden
rewards
and
precious
commoditie
of
true
religion
,
which
it
bringeth
to
all
them
that
faithfully
receiue
it
but
you
see
these
two
godly
women
,
as
armed
examples
against
your selfe
,
they
liued
wealthily
in
Moab
,
but
poorely
in
Iudah
;
with
the
wicked
they
found
gentle
liberalitie
,
but
with
the
godly
they
indure
wofull
pouertie
.
What
colde
intertainment
doo
they
finde
at
Bethlehem
,
euen
in
the
Church
of
God
,
for
whose
sake
one
forsooke
her
countrie
,
the
other
her
wealth
,
and
both
of
them
their
welfare
?
so
that
the
profession
of
religion
looseth
our
friends
,
denieth
our
countrie
,
disquieteth
our
peace
,
ingendereth
our
trouble
,
consumeth
our
wealth
,
and
deca●eth
our
substance
.
Is
this
the
profit
of
your
profession
,
which
promiseth
mountaines
of
securitie
,
and
paieth
multitude
of
miseries
?
How
shall
we
bee
incouraged
to
religion
,
when
at
the
first
entrie
we
shall
paie
so
great
an
in-come
,
and
depart
from
a
fine
worth
all
our
substance
?
To
this
I
answere
,
that
if
the
beginning
bee
not
so
ioyful
as
you
or
they
wished
▪
yet
the
end
answered
their
expectation
.
I
grant
,
you
shall
first
find
a
little
want
,
but
in
the
end
you
shall
possesse
a
great
gaine
.
A
man
that
hath
a
thousand
pounds
layde
beside
him
,
&
layeth
it
out
vpon
a
bargaine
,
whereof
hee
shall
receiue
no
profite
in
many
yeeres
,
but
the
date
expired
,
and
the
daie
of
receit
come
,
hee
receiueth
his
owne
,
and
many
thousand
pounds
for
his
gaine
,
you
will
graunt
at
the
first
hee
emptieth
his
coffers
and
bags
,
and
leaueth
him selfe
bare
and
mony
lesse
,
yet
you
would
account
him
a
foole
,
if
he
would
not
vpon
sure
bands
of
so
great
aduantage
aduenture
his
owne
,
and
giue
forth
his
monie
:
Euen
so
it
is
in
religion
,
it
is
a
pearle
for
which
we
must
sel
both
liuing
&
landes
,
and
yet
it
is
worth
both
,
and
many
thousand
times
more
:
if
thou
feele
not
the
profit
at
the
first
,
tarry
a
while
,
thou
hast
the
promise
&
band
of
the
Lorde
of
hoasts
,
hee
is
able
and
willing
to
performe
and
paie
at
the
time
appointed
,
and
if
thou
canst
abide
a
little
want
of
earthly
commodities
,
shortly
thou
shalt
see
them
rolling
vpon
thee
in
excellent
aboundance
and
exceeding
quantityes
.
And
this
teacheth
vs
with
what
mind
we
must
embrace
religion
,
not
for
any
present
commoditye
,
or
temporall
gaine
,
but
with
deniall
of
our
liues
and
riches
,
that
they
may
serue
vs
as
ordinarye
expenses
in
our
iourney
to
euerlasting
saluation
,
the
kingdome
of
heauen
.
For
they
are
much
deceiued
,
that
receiue
the
truth
to
increase
their
wealth
,
making
Christianity
a
gainefull
trade
,
for
although
it
hath
the
promises
,
yet
it
hath
not
alway
the
possession
of
things
in
this
life
,
but
as
the
right
heires
are
many
times
put
beside
their
inheritances
,
which
are
possessed
by
vnlawfull
owners
,
so
the
godly
are
the
right
heires
of
the
whole
world
,
although
the
wicked
haue
driuen
them
out
of
possession
,
for
the
which
the
Apostle
sayd
,
that
godlynesse
hath
the
promises
of
this
life
,
and
also
of
the
life
to
come
.
Againe
,
those
promises
that
the
meeke
shall
possesse
the
earth
,
and
their
seede
shall
inherite
the
land
,
and
especially
that
the
verie
same
which
are
the
elected
heyres
of
grace
,
are
also
the
appointed
inherytours
of
this
worlde
.
But
this
my
beloued
must
establishe
our
mindes
,
that
as
the
seed
which
is
cast
into
the
ground
;
seemeth
for
a
long
season
to
be
lost
,
yet
in
the
end
it
groweth
for
the
comfort
of
mankind
and
the
great
profit
of
the
posessors
,
so
although
at
the
first
the
fruite
of
religion
is
peraduenture
but
sharp
in
worldly
affaires
,
yet
if
wee
waite
like
the
husbandman
vntill
haruest
,
our
consciences
shall
be
plentifull
garners
of
heauenly
corne
,
for
the
present
comfort
of
our
liues
,
and
the
perpetuall
benefit
of
our
souls
.
A
man
dresseth
his
vineyard
all
the
yeare
long
,
and
doth
nothing
but
empty
his
purse
,
and
weary
his
body
in
the
tillage
and
pruning
and
digging
thereof
,
yet
there
is
but
one
vintage
or
time
of
gathering
grapes
,
euen
so
wee
must
willingly
depart
with
our
wealth
,
and
trauaile
in
diligence
,
for
the
preparing
of
our
soules
,
to
beare
fruite
to
the
Lord
:
&
the
end
wil
be
most
profitable
,
though
the
begining
seem
most
chargeable
.
The
like
may
be
said
of
the
marchant
,
which
cutteth
the
seas
,
of
the
goldsmith
,
that
melteth
his
metal
,
&
of
euery
worldly
trade
which
at
the
first
begin
with
charges
,
but
at
the
last
acquite
the
cost
,
and
satisfie
the
desire
,
and
end
with
the
increase
of
substance
:
which
are
but
carnall
and
outward
things
,
to
put
vs
in
minde
of
inward
and
spirituall
significations
,
for
as
in
none
of
these
wee
are
discouraged
by
the
costly
entrance
,
so
,
more
accursed
shall
we
be
,
if
we
forsake
the
wel
of
the
water
of
life
,
the
running
fountaine
of
euerlasting
health
,
to
rake
in
the
puddles
of
transitory
riches
,
for
feare
the
one
will
giue
vs
too
much
ease
,
and
for
feare
the
other
will
withdraw
our
wealth
,
which
is
like
the
Gergesits
sin
,
which
had
rather
possesse
their
heards
of
swine
,
then
enioy
the
presence
,
and
preaching
of
Iesus
Christ
.
Come
not
to
religion
for
hope
of
world
lye
aboundance
,
for
nether
Abraham
,
or
the
Israelites
,
or
Rachab
,
or
Ruth
,
or
Zacheus
,
or
Cornelius
,
or
anye
of
the
faythfull
had
this
intention
.
Secondly
,
here
wee
note
a
most
excellent
example
of
obedience
to
parents
,
and
auoyding
of
idlenes
.
Ruth
was
lately
come
to
Bethlehem
,
where
it
is
likely
shee
might
long
haue
taried
,
before
her
mother
woulde
haue
entreated
her
to
so
base
a
labour
as
gathering
of
barley
,
but
seeing
her selfe
employed
in
nothing
,
first
shee
commeth
to
her
mother
,
and
after
asketh
leaue
,
as
one
desirous
of
some
honest
,
though
neuer
so
simple
a
calling
.
If
shee
had
departed
,
not
acquainting
her
with
it
,
being
to
labour
for
their
liuing
,
shee
might
well
bee
excused
:
but
this
seemeth
much
,
that
shee
must
come
vnto
her
,
not
to
tell
her
shee
would
go
to
such
a
busines
,
but
to
giue
her
leaue
to
gleane
in
the
fields
,
promising
she
would
not
go
beyond
her
bounds
,
but
onely
gather
in
that
place
,
where
the
owner
thereof
should
grant
her
license
▪
vnto
which
when
the
mother
had
granted
,
foorth
shee
goeth
to
the
field
of
Boaz.
Where
wee
see
what
effect
godlines
worketh
in
the
hearts
of
children
,
for
Ruth
offered
her
seruice
,
which
her
mother
intreated
not
,
she
abhorred
no
labor
were
is
neuer
so
base
,
she
was
not
ashamed
of
her
pouerty
,
euen
in
a
straunge
countrey
:
and
all
this
must
bee
imputed
to
her
religion
.
For
as
Ioseph
for
the
feare
of
God
,
bore
with
the
wrath
of
his
father
,
Lastly
,
when
her
mother
had
graunted
,
forth
shee
goeth
,
and
commeth
to
the
possession
of
Boaz
her
kinsman
:
where
we
may
behold
the
hand
of
the
Lorde
fauouring
her
diligence
,
&
leading
her
to
the
appointed
place
,
where
among
all
other
she
might
be
,
as
shee
was
,
most
gently
intreated
:
for
shee
a
silly
straunger
,
knowing
none
beside
her
mother
,
not
acquainted
with
people
or
countrie
,
was
ignorant
whether
to
go
,
but
God
which
directeth
the
goings
of
all
,
ordered
her
footsteps
to
his
possession
,
where
first
she
should
find
fauour
and
feeding
,
that
by
this
meanes
the
waie
for
her
marry
age
might
be
prepared
.
Where
we
see
an
excellent
example
of
the
prouidence
of
God
,
looking
vpon
the
poorest
as
well
as
the
richest
,
and
working
all
things
in
the
world
from
the
highest
to
the
lowest
.
Hee
which
directeth
the
descending
of
the
sparowes
vpon
the
ground
,
But
behold
.
After
these
things
set
downe
by
the
holy
Ghost
concerning
Ruth
,
he
returned
to
Boaz
againe
,
and
this
verse
is
the
beginning
of
the
second
parte
of
that
which
respecteth
him
,
in
the
which
is
declared
his
comming
from
Bethlehem
,
his
salutation
to
the
reapers
and
their
answere
to
him
againe
.
By
the
which
wee
gather
the
dutie
of
all
maisters
of
familyes
and
great
persons
in
the
worlde
,
which
is
,
not
onely
to
be
carefull
their
busines
be
performed
by
other
,
but
also
that
themselues
as
the
eye
witnesses
of
their
seruants
fidelity
,
should
look
ouer
their
labours
.
This
wee
may
see
in
Boaz
,
hee
commeth
from
the
cittie
to
the
haruest
field
:
hee
had
committed
the
care
of
the
reapers
to
a
trustie
seruant
:
yet
not
contented
therwith
,
in
his
own
person
he
commeth
to
the
worke
.
And
surely
,
this
diligence
of
Lords
and
maisters
,
causeth
faithfull
labourers
and
seruantes
:
as
the
idlenes
and
negligence
of
the
one
causeth
the
vnfaithfulnesse
and
slacknes
of
the
other
,
for
whiles
the
maisters
followe
their
worldly
pleasures
,
The
Lord
be
with
you
,
&
they
answered
.
The
Lord
blesse
thee
:
where
wee
see
the
first
thing
he
doth
,
he
prayeth
for
the
labourers
,
in
this
his
godly
salutation
,
for
he
wisheth
the
presence
of
God
to
be
with
them
,
which
is
his
fauour
,
for
his
presence
signifieth
his
fauour
and
blessing
,
as
absence
betokeneth
his
iudgments
and
cursings
.
The
Lord
be
with
thee
:
wherin
he
signified
the
wonderfull
fauour
of
God
vnto
her
which
should
be
the
mother
of
the
Messiah
.
Thirdly
,
by
this
salutation
of
Boaz
,
wee
obserue
the
dutie
of
elder
persons
or
superiors
,
which
is
,
first
to
salute
or
speake
to
their
inferiors
,
as
masters
to
seruants
,
magistrates
to
subiectes
,
and
pastours
to
their
people
:
yet
against
this
,
in
outward
behauiour
we
haue
many
and
dayly
offences
,
for
you
shall
haue
Gentlemen
and
yeomen
which
will
hardly
speake
to
a
poore
man
,
being
asked
a
question
by
him
,
much
lesse
when
they
meet
him
will
they
giue
anie
curteous
or
friendly
greeting
.
But
heere
we
see
Boaz
,
though
honorable
,
yet
humble
,
saluteth
his
poore
and
hired
reapers
,
who
condemneth
ten
thousand
that
are
contrarie
minded
,
for
proud
and
surly
persons
.
Olde
Eli
would
speake
to
young
Samuel
,
a
little
boy
:
though
hee
were
the
high
priest
,
yet
hee
scorned
not
so
gentle
a
child
:
what
then
shall
become
of
these
stately
person
,
which
being
saluted
,
will
not
salute
againe
,
as
if
euery
word
were
gold
that
commeth
from
them
,
so
sparing
are
they
to
speake
to
a
poore
or
a
simple
man
,
whereas
with
their
betters
,
their
tongs
are
too
bigge
for
their
mouthes
,
whome
they
wearye
with
their
vnprofitable
bablings
.
This
kind
of
euill
spirite
wil
not
be
cast
out
till
the
heart
be
humbled
,
pride
abated
,
sorrowe
for
sin
increased
,
and
the
whole
man
perfectly
regenerated
,
for
by
thy
wordes
thou
shalt
bee
iustified
,
and
by
thy
wordes
thou
shalt
be
condemned
,
for
an
humble
heart
will
shew
it
with
meeknes
,
but
a
proud
heart
will
looke
strangely
.
Fourthly
,
as
Boaz
praied
for
the
reapers
,
so
the
reapers
returned
to
him
,
and
sayd
,
The
Lord
blesse
thee
.
Where
wee
see
a
mutuall
salutation
much
commended
,
for
as
hee
saluted
,
so
was
hee
resaluted
,
like
to
the
Queene
of
Shebah
,
which
gaue
princely
gifts
to
king
Salomon
,
and
Salomon
gaue
royall
rewardes
to
her
againe
:
so
that
inferiours
are
bound
,
by
the
same
lawe
with
as
kind
affection
to
pray
for
other
,
as
they
themselues
wer
first
entreated
:
for
this
too
much
shamefastnes
in
many
is
worthy
blame
,
because
it
doth
not
onely
couer
the
countenance
,
but
also
couer
the
tongue
,
leauing
them
speecheles
,
when
they
are
to
answere
their
superiors
:
but
as
these
labuoring
reapers
vse
Boaz
,
so
also
must
wee
any
of
our
betters
:
which
is
with
reuerence
to
speake
our
mindes
,
and
godlines
to
pray
for
their
welfare
:
and
therefore
wee
must
put
on
the
spirite
of
meekenes
,
and
euery
one
esteeme
better
of
another
then
of
our selues
.
But
some
will
say
,
there
is
no
such
necessitie
of
salutation
as
you
would
make
it
,
To
the
which
I
aunswere
,
first
that
Elisehah
sent
his
man
in
wonderfull
hast
,
which
respected
the
life
of
the
Shunamites
son
,
therefore
he
willeth
him
to
admit
no
let
or
hindrance
in
his
iourney
,
but
with
all
speed
to
go
forward
,
insomuch
as
he
should
not
doo
the
common
curtesie
to
strangers
either
in
salutation
or
in
answer
:
Euen
so
meaneth
our
sauior
that
his
disciples
being
hastilie
sent
,
as
it
were
,
to
gather
the
haruest
of
the
Lorde
,
might
admit
no
delay
either
in
necessary
or
vnnecessary
busines
.
And
this
teacheth
vs
that
the
labor
of
preaching
excelleth
all
earthly
duties
,
yea
,
that
all
other
must
serue
to
it
as
handmaides
and
seruaunts
,
to
further
the
course
,
and
not
hinder
the
proceedings
.
Therefore
this
must
remaine
inuiolable
,
as
grounded
on
the
lawe
of
God
and
men
,
that
curteous
and
godly
salutations
are
verie
commendable
.
Then
Boaz.
Now
in
these
three
verses
following
insueth
the
communication
had
with
his
seruaunt
,
who
Ruth
was
:
vnto
which
his
seruant
telleth
or
answereth
in
the
6.
and
7.
verses
.
First
,
that
it
is
Ruth
which
came
with
Naomi
from
the
country
of
Moab
:
secondly
,
that
shee
asked
him
leaue
to
gather
among
the
sheaues
:
thirdly
,
that
she
came
but
that
morning
,
and
had
continued
till
that
instant
.
Where
we
see
the
carefulnesse
of
Boaz
in
doing
good
,
would
know
the
persons
whether
they
were
worthie
or
not
:
and
the
faithfulnesse
of
the
seruant
,
which
so
plainly
declared
the
truth
to
his
master
.
And
this
is
the
pure
meaning
of
the
wordes
:
other
doctrines
can
none
be
drawen
from
hence
,
and
therefore
let
vs
giue
praise
to
God
for
that
which
hath
beene
spoken
.
The
end
of
the
fifth
Lecture
.
The
sixt
Lecture
.
Chap.
2.
Verse
8
,
9
,
10
,
11
,
12
,
13
,
14.
8
Then
sayd
Boas
to
Ruth
,
Hearest
thou
my
daughter
,
go
to
none
other
field
to
gather
,
neither
go
from
hence
,
but
abide
here
by
my
maidens
.
9
Let
thine
eies
be
on
the
field
that
they
doo
reape
,
and
go
after
the
maidens
:
Haue
I
not
charged
the
seruantes
that
they
touch
thee
not
?
Moreouer
,
when
thou
art
thirstie
,
go
vnto
the
vessels
and
drinke
of
that
which
the
seruants
haue
drawen
.
10
Then
shee
fell
on
her
face
,
and
bowed
her selfe
to
the
ground
,
and
sayd
vnto
him
,
How
haue
I
found
favour
in
thy
eies
,
that
thou
shouldest
knowe
mee
,
since
I
am
a
stranger
.
11
And
Boaz
answered
and
sayd
vnto
her
,
All
is
tolde
,
&
shewed
me
that
thou
hast
done
vnto
thy
mother
in
law
,
since
the
death
of
thy
husband
,
and
how
thou
hast
lefte
thy
father
and
mother
,
and
the
land
where
thou
wast
borne
,
and
art
come
vnto
a
people
which
thou
knewest
not
in
times
past
.
12
The
Lord
recompence
thy
worke
,
and
a
full
reward
bee
giuen
thee
of
the
Lord
God
of
Israel
,
vnder
whose
wings
thou
art
come
to
trust
.
13
Then
she
said
,
Let
me
find
fauor
in
thy
sight
,
my
Lord
,
for
thou
hast
comforted
me
,
&
spoken
to
the
hart
of
thy
handmaid
,
yet
I
shall
not
be
like
to
one
of
thy
maides
.
14
And
Boaz
said
vnto
her
,
At
meale
time
come
thou
hether
,
and
eate
of
the
bread
,
and
dippe
thy
morsell
in
the
vineger
:
and
she
sate
beside
the
reapers
,
&c.
IN
these
wordes
the
holy
Ghost
declareth
the
communication
which
Boaz
had
with
Ruth
:
for
so
soone
as
he
vnderstood
who
she
was
,
he
turneth
his
speech
from
the
man
to
the
woman
.
This
conference
,
according
to
the
number
of
the
persons
,
hath
two
partes
.
The
first
is
of
Boaz
,
and
the
second
of
Ruth
.
The
first
parte
which
respecteth
Boaz
,
is
the
singular
curtesie
he
offereth
to
Ruth
,
ver.
8.9.14
.
Wherin
first
he
biddeth
her
to
gleane
freely
among
his
maidens
,
not
onely
in
that
fielde
,
but
also
wheresoeuer
the
reapers
bestowe
themselues
:
secondly
he
commandeth
his
seruants
that
they
doo
her
no
iniurie
,
but
giue
her
drinke
when
she
is
thirstie
,
and
himselfe
called
her
to
meate
,
and
gaue
her
so
liberally
,
that
she
being
sufficed
,
left
for
her
mother
.
The
other
part
which
concerneth
Ruth
,
is
her
manner
of
behauior
to
this
curteous
intertainment
of
Boaz
,
wherein
first
shee
boweth
her selfe
to
the
ground
,
verse
10
,
secondly
,
she
confesseth
the
greatnesse
of
his
kindnesse
,
in
the
same
verse
,
because
she
was
a
stranger
,
and
her
vnworthinesse
of
anie
benefit
,
vers.
13
,
because
shee
should
be
as
one
of
his
maidens
.
For
this
speech
of
Ruth
Boaz
sheweth
the
cause
of
all
his
curtesie
,
ver.
11.
because
shee
had
dealt
so
well
with
her
mother
in
lawe
,
and
had
forsaken
countrie
and
kindred
to
come
to
the
people
of
God
,
therefore
shee
deserued
to
be
honourably
intreated
:
secondly
,
he
prayeth
for
her
,
ver.
12
that
the
Lord
would
not
frustrate
his
promise
,
deceiue
her
hope
,
but
recompence
her
labour
,
and
shield
her
with
his
wings
.
Of
these
partes
let
vs
speake
in
order
,
as
the
spirit
shall
giue
vtterance
,
and
the
time
permit
.
Then
sayd
Boaz.
So
soone
as
hee
vnderstoode
who
that
woman
was
,
whereof
hee
had
demaunded
his
seruant
,
hee
,
turneth
his
speech
vnto
her
,
that
so
soone
as
might
be
he
might
comfort
her
afflicted
pouertie
,
and
testifie
any
good
will
to
a
godly
stranger
:
where
first
of
al
it
is
commendable
,
that
he
vouchsafeth
to
cal
so
base
a
person
by
the
name
of
Daughter
,
for
truly
this
louing
word
bewrayeth
the
tender
affection
of
a
godly
heart
,
forgetting
his
lofty
degree
,
and
calling
an
abiect
stranger
by
the
name
of
daughter
,
which
proueth
that
hee
longed
to
giue
vnto
her
some
comfort
of
kindnes
.
This
humble
and
most
tender
title
of
daughter
and
sonne
are
very
vsual
in
the
scripture
,
for
when
the
Lord
would
comfort
the
Church
of
the
Iewes
against
the
blasphemies
of
Senacherib
&
Rabsakeh
,
he
calleth
it
a
virgine
the
daughter
of
Sion
,
Out
of
the
which
we
gather
this
profitable
doctrine
,
that
it
is
one
property
and
duety
of
an
humble
minde
,
to
speake
kindly
where
it
wisheth
frendly
,
especially
,
when
we
talke
to
our
brethren
&
the
professors
of
the
same
religion
,
our
harts
must
be
as
the
sweet
roses
,
and
our
wordes
as
soft
as
butter
,
to
supple
and
refresh
their
troubled
dayes
.
For
wee
must
not
doo
as
many
haue
both
in
their
writings
and
familiar
speeches
,
comforted
them
with
the
vilest
reproches
,
tanting
termes
,
and
vncharitablest
titles
they
could
inuent
,
that
the
poyson
of
aspes
may
seeme
to
lodge
in
their
mouths
,
being
by
their
wordes
right
deuills
,
they
speake
,
so
cursedly
:
but
handle
them
,
if
they
bee
faulty
with
gentle
wordes
,
for
men
in
authority
must
punish
with
the
swoorde
of
magistrates
,
not
the
wordes
of
slaunderers
:
equalls
by
admonition
,
not
by
reuiling
:
inferiors
by
petition
,
not
by
exclamations
.
If
wee
will
haue
humble
heartes
,
we
must
shew
them
by
gentle
words
,
for
out
of
the
abundance
of
the
heart
the
mouth
speaketh
:
the
faithfull
are
compared
to
sheepe
which
are
meeke
and
silent
,
but
the
reprobate
to
dogs
which
are
alwais
barking
&
brawling
.
If
wee
brand
other
with
the
marke
of
contempt
,
we
burne
our selues
with
the
iron
of
an
vngodly
tongue
:
many
can
bee
content
to
distribute
their
wealth
liberally
,
but
their
scornful
words
disgrace
their
deuotion
,
because
they
taste
more
of
wormewoode
,
then
of
the
rose
:
and
this
I
haue
noted
in
many
greate
persons
,
that
their
wordes
are
as
kind
to
their
dogges
as
to
the
poore
:
Oh
how
vnlike
are
they
to
the
Lorde
himself
,
which
calleth
vs
sons
,
to
this
godly
Boaz
,
which
calleth
Ruth
his
daughter
,
to
the
apostle
Paul
,
which
called
the
meanest
in
the
church
of
God
a
brother
.
Why
do
you
forget
your selues
to
be
the
children
of
Adam
?
or
rather
will
you
not
be
their
fellowes
heyrs
of
grace
,
that
thus
raign
ouer
your
brethren
in
disdainful
speeches
,
as
though
heauen
were
not
high
inough
for
you
both
to
abide
in
.
Go
not
hence
.
Now
we
are
come
to
another
curtesie
of
Boaz
,
which
consisteth
in
his
commandement
hee
giueth
to
Ruth
,
first
that
shee
should
not
go
into
anie
other
field
to
gather
:
secondly
,
that
she
shuld
ioyne
her selfe
to
his
maidens
:
thirdly
,
that
she
should
follow
the
reapers
whether
so
euer
they
go
:
that
by
this
it
seemeth
the
man
was
delighted
to
handle
hir
gently
.
Was
it
not
sufficient
that
he
suffred
her
without
denial
or
reproof
,
or
if
he
gaue
her
leaue
by
name
aboue
many
other
(
as
no
doubt
but
there
were
many
in
the
field
)
but
hee
must
admit
her
into
the
company
of
his
own
maidens
:
or
hauing
giuen
her
that
libertie
,
he
must
also
bid
her
to
follow
his
reapers
whether
so
euer
they
go
?
surely
this
was
strange
kindnes
to
a
strange
woman
,
to
be
intreated
more
like
a
daughter
than
a
Moabitesse
:
nay
,
he
addeth
the
second
part
of
his
commandement
,
telling
her
that
he
had
charged
his
seruants
quietly
to
indure
her
presence
,
and
giue
her
for
her
necessitie
.
Where
we
first
of
al
note
a
heauenly
example
of
godly
liberality
,
how
far
it
differeth
from
worldly
pinch-penies
.
They
giue
in
gentlenesse
,
the
other
in
pride
:
they
in
cheerfulnesse
,
the
other
in
murmuring
:
they
in
liberality
,
the
other
in
couetousnes
:
and
looke
how
many
degrees
the
moone
is
aboue
the
earth
,
so
many
the
giftes
of
the
godly
surpasse
the
carnall
:
the
reason
of
this
is
,
because
the
one
are
perswaded
to
what
end
they
giue
,
but
the
other
do
think
it
to
be
cast
into
the
sea
.
Secondly
,
in
this
kindnesse
of
Boaz
vnto
Ruth
,
this
is
worthie
to
bee
noted
,
that
hee
commaundeth
his
seruantes
to
offer
her
no
wrong
:
for
to
touch
,
is
to
iniurie
in
many
places
of
Scripture
,
as
when
the
Lorde
speaketh
by
the
Prophet
Dauid
,
Wherefore
she
fell
.
This
verse
concerneth
Ruth
,
and
her
answere
to
those
wordes
of
Boaz
first
her
gesture
is
described
,
that
she
fel
vpon
the
earth
,
&
bowed
hir selfe
to
the
ground
,
that
is
,
with
all
shewe
of
humilitie
:
secondly
,
she
commendeth
this
his
kind
curtesie
,
because
she
was
a
stranger
:
so
that
by
outward
behauiour
,
shee
gratifieth
his
gentlenes
,
and
exalteth
his
liberality
toward
hir
,
by
the
consideration
of
her
own
person
which
was
a
stranger
,
&
therefore
vnworthy
of
so
great
kindnes
.
Out
of
the
which
we
chiefely
obserue
,
first
,
that
it
is
a
dutye
of
the
poorer
sort
,
not
onely
to
acknowledge
their
thankfulnes
by
woordes
,
but
also
to
testifie
it
by
outward
submission
:
for
Abraham
himselfe
vsed
it
euen
to
the
idolatrous
Hithits
,
This
lacke
of
reuerence
in
the
one
,
and
loue
of
honour
in
the
other
,
are
both
vnlawfull
,
because
they
both
proceed
from
one
roote
,
which
is
the
pride
of
our
owne
heartes
,
and
the
conceit
of
our
owne
persons
.
Secondly
,
it
is
thought
that
the
honour
which
Haman
obtained
,
was
proper
onely
to
God
,
because
hee
was
aduanced
aboue
all
other
:
and
such
kind
of
reuerence
we
must
alway
beware
of
,
for
Shedrach
,
Meshach
and
Abednego
,
To
whom
I
answere
,
that
Christ
(
though
he
called
Herode
a
foxe
,
and
woulde
do
no
miracle
before
him
,
because
hee
desired
but
to
wonder
,
and
not
to
gloryfie
God
by
it
.
)
Yet
gaue
to
Herod
that
duety
which
pertained
vnto
him
.
Likewise
vnto
Pilate
,
when
hee
tolde
him
,
his
power
came
of
the
Lorde
:
so
Paule
did
reuerence
,
not
onely
the
high
priest
,
but
also
Felix
,
Festus
&
Agrippa
,
who
were
heathen
men
,
though
magistrates
,
and
therefore
were
honourable
by
the
lawe
of
God
.
So
then
this
must
remaine
for
a
grounded
truth
,
that
our
betters
must
bee
honoured
as
men
,
not
worshipped
as
God
:
wee
must
with
Abraham
bende
as
well
to
the
idolatrous
Hebron
,
as
with
Bathshebah
to
godly
Dauid
:
if
they
receiue
more
then
they
are
worthy
,
it
is
not
our
default
,
but
their
danger
,
let
vs
giue
to
the
prophanest
person
his
right
,
and
vngodliest
caytife
that
which
is
his
owne
.
Secondly
,
by
this
wee
note
,
that
the
godlye
in
giuing
must
haue
no
respect
of
persons
,
countrey
or
kindred
,
strangers
,
or
neyghbours
children
,
as
Boaz
did
heere
to
Ruth
,
who
by
her
owne
confession
was
a
stranger
,
and
therefore
vnworthy
,
but
wee
shewed
you
this
in
the
first
chapter
by
the
example
of
the
Moabites
,
to
Elimelech
and
his
family
,
to
bee
a
thing
incident
to
very
naturall
men
,
and
by
them
condemned
that
vse
it
not
,
Whereby
the
vngodly
entreating
of
strangers
,
that
manye
wishe
for
among
vs
;
is
too
wicked
enuying
,
that
any
shoulde
bee
permitted
to
come
and
soiourne
among
vs
,
like
free
borne
children
:
Yet
heerein
wee
are
to
prayse
God
,
that
these
persons
cannot
bite
,
although
they
barke
at
poore
harbourles
strangers
,
and
also
that
hee
hath
blessed
our
magistrates
with
more
pitifull
mindes
.
And
let
these
personnes
knowe
and
consider
,
that
it
is
as
easie
to
go
out
as
to
come
into
England
,
this
is
,
they
may
as
sone
be
driuen
to
other
places
out
of
their
owne
countrey
,
to
bee
strangers
there
,
as
these
are
,
repayred
for
succour
hither
.
The
vncertaintie
of
worldly
estate
,
that
hath
brought
great
princes
to
extreme
pouerty
,
should
bridle
their
churlishe
and
vngodly
affections
,
from
offering
one
thought
of
iniurie
to
these
poore
harbourlesse
strangers
.
Wee
knowe
the
parable
of
Christ
,
of
a
man
that
trauailed
from
Iericho
to
Ierusalem
,
and
fell
among
theeues
:
the
kindnes
of
that
stranger
Samaritan
,
should
mooue
vs
to
do
good
to
strangers
while
the
world
standeth
,
seeing
wee
are
more
helped
by
their
presence
,
then
by
our
owne
neyghbours
:
but
these
kinde
persons
that
thus
rayle
vppon
poore
strangers
,
are
such
as
are
grieued
against
God
and
men
,
who
in
their
hearts
would
haue
no
man
liuing
in
the
lande
,
besides
themselues
and
theyr
cursed
posteritye
.
But
some
will
saye
,
you
make
too
much
account
of
strangers
,
And
Boaz
answered
.
In
this
verse
is
contained
the
replye
of
Boaz
vnto
the
speeche
of
Ruth
▪
wherein
is
set
downe
the
true
cause
of
his
liberalitye
vnto
her
,
first
in
regarde
of
her
mother
in
lawe
and
his
kinswoman
,
with
whome
shee
had
dealt
so
well
in
her
owne
countrey
,
secondly
,
in
regard
of
her selfe
,
she
had
forsaken
father
and
mother
with
countreye
and
kindred
,
to
come
among
strange
people
.
Where
we
first
obserue
,
a
singular
encouragement
to
obey
our
godly
parents
,
for
wee
see
that
our
good
actions
needed
not
to
bee
preached
abroade
by
other
,
for
our
farther
commendation
,
but
at
the
time
appointed
,
they
will
shewe
themselues
,
as
the
life
of
trees
by
sending
foorth
leaues
in
the
spring
time
of
the
yeere
.
Ruth
,
as
wee
haue
heard
,
dealt
most
louingly
with
her
mother
in
lawe
in
Moab
,
yet
you
see
that
her
kindnes
hath
followed
her
to
Bethlehem
in
Iudah
,
manye
myles
distant
the
one
from
the
other
.
If
it
had
beene
knowen
there
to
a
few
onely
,
it
had
bin
sufficient
:
but
being
spread
a
broade
;
the
chiefe
man
in
a
citie
doth
commende
her
for
it
,
among
a
multitude
in
a
haruest
field
:
the
place
could
not
hide
it
were
it
neuer
so
far
of
,
the
time
not
conceale
it
,
bee
it
neuer
so
secret
:
the
commendation
of
it
be
couered
,
because
shee
was
a
stranger
,
nor
the
credit
of
it
bee
loste
in
another
countrey
.
Such
is
the
nature
of
good
thinges
which
wee
do
to
other
,
that
no
obliuion
can
euer
bury
it
.
What
needeth
this
boasting
of
our
almes
deedes
,
like
the
blowing
of
a
trumpet
,
this
bragging
of
our
worthynes
:
some
of
their
manhood
,
some
of
their
friendship
,
other
of
their
riches
,
and
many
of
their
labour
:
as
if
they
slept
not
foundly
til
al
the
world
did
ring
of
their
commendation
.
This
one
thing
loseth
all
our
reward
,
for
it
is
better
that
the
workes
then
the
wordes
should
witnes
it
.
We
may
also
by
this
assure
our selues
,
that
we
haue
done
nothing
so
secretly
to
the
flocke
of
Christ
,
but
it
is
knowne
,
and
the
name
of
God
praysed
for
it
:
Secondlye
,
by
this
wee
obserue
the
excellencye
of
religion
,
for
whose
sake
it
is
commendable
to
forget
nature
,
and
praise
worthye
to
forsake
our
parents
and
people
.
Which
,
if
we
should
doo
for
any
other
cause
whatsoeuer
,
we
were
accursed
.
When
the
Lorde
woulde
establishe
his
couenant
with
Abraham
●
hee
called
him
from
Father
and
countrey
,
Why
then
is
it
so
contumeliously
vpbraided
,
so
scornefully
refused
of
many
,
and
but
of
fewe
●ectiued
till
this
day
.
Among
all
the
world
,
onely
Abrahams
posterity
had
the
couenant
and
promises
,
and
now
though
men
bee
as
the
sande
on
the
sea
shoare
,
and
the
starres
of
heauen
,
Once
it
was
saide
,
firste
seeke
the
kingdome
of
God
and
the
righteousnes
thereof
;
and
all
other
thing
shall
be
cast
vppon
you
:
but
nowe
,
first
seeke
the
worldes
riches
and
wealth
,
and
religion
will
follow
too
soone
.
Oh
what
miserable
daies
are
we
fallen
into
,
where
ignoraunce
aduanceth
it selfe
like
the
moone
,
and
is
not
ashamed
,
the
Gospell
reuiled
by
euerie
atheist
,
the
ministers
molested
for
euery
papiste
,
the
sacramentes
prophaned
,
the
professours
tearmed
by
slanderous
titles
,
which
for
Christes
sake
haue
loste
their
kindred
and
aduentured
their
liues
.
Surely
,
surelye
,
some
great
plague
is
approaching
,
for
the
quenching
of
this
burning
heate
of
sinne
,
when
they
shall
say
,
here
is
a
God
that
rewardeth
the
righteous
,
verily
there
is
a
God
that
iudgeth
the
worlde
.
Thirdly
,
we
obserue
out
of
this
verse
,
that
wee
must
not
without
consideration
giue
liberally
to
all
,
but
with
speciall
fauour
do
good
to
the
godly
:
for
you
see
Boaz
telleth
this
second
cause
,
of
her
forsaking
both
countrey
and
kindred
,
as
if
hee
were
bound
to
do
for
such
,
as
for
his
owne
children
,
thereby
signifying
,
that
if
wee
haue
neuer
so
much
to
giue
,
yet
wee
can
neuer
giue
inough
to
the
saintes
of
God
.
This
our
sauiour
signifieth
when
he
saith
,
This
is
profitable
for
our
dayes
,
that
wee
might
also
learne
to
whome
we
may
giue
:
for
now
our
land
is
full
of
wandering
and
roaguing
beggers
,
who
as
their
life
is
most
base
,
yet
their
manners
are
far
worse
:
first
they
worke
not
at
all
,
but
are
idle
,
and
hee
that
worketh
not
,
must
not
eate
,
because
he
walketh
inordinatly
:
secondly
,
they
are
for
the
most
parte
,
vtterly
voide
of
all
feare
of
God
,
atheistes
,
ignorant
persons
,
blasphemers
,
prophaners
of
Sabaothes
,
disobedient
to
magistrates
and
maisters
,
common
whooremaisters
and
whoores
,
hauing
almost
euerye
weeke
newe
husbands
and
wiues
;
theeues
,
and
such
drones
as
sucke
away
the
almes
from
poore
labouring
persons
.
They
will
praye
at
euery
doore
for
any
simple
reliefe
,
with
their
hats
on
their
heades
,
most
unreuerently
:
but
if
any
man
appeare
before
them
,
they
will
presently
breake
off
their
prayers
,
and
vncouer
their
heades
,
esteeming
more
of
the
presence
of
a
seely
man
or
woman
,
then
of
the
maiestye
of
the
eternall
God
:
if
they
bee
not
satisfied
they
will
curse
more
vehementlye
,
then
before
they
prayed
earnestly
.
Those
are
the
poore
which
get
our
almes
:
but
for
other
I
heare
of
few
,
for
I
speake
nothing
but
that
which
I
haue
heard
and
seene
with
my
owne
eyes
.
And
to
speake
nothing
of
their
changing
of
their
voyce
,
their
counterfaiting
sores
,
and
their
common
drunkennes
:
I
thinke
I
maye
euerie
way
conclude
,
they
are
the
caterpillers
of
our
countrey
,
the
Canaanits
of
our
common
wealth
,
the
vngodliest
and
vnprofitablest
members
among
vs
.
For
whome
I
haue
two
sutes
,
the
one
to
the
magistrats
,
that
so
often
as
they
finde
such
persons
,
they
would
duety
execute
the
lawe
vppon
them
,
that
the
other
may
beware
:
and
my
other
to
the
people
,
that
they
would
bee
deafe
at
their
cryes
,
and
shut
vp
their
compassions
from
them
,
and
bestowe
it
vppon
the
poore
labourers
among
vs
,
to
encourage
them
with
patience
to
endure
their
trauailes
,
and
to
discourage
the
other
from
this
kind
of
wicked
life
.
Whatsoeuer
you
giue
them
is
but
seede
cast
into
the
sea
,
whereof
shall
neuer
come
any
profit
:
but
those
that
are
of
the
house
of
the
Lord
let
vs
wishe
them
prosperity
.
The
Lord
recompense
.
This
is
the
second
parte
of
this
replie
of
Bohaz
,
which
is
his
prayer
for
Ruth
:
wherein
as
wee
shewed
you
,
are
deliuered
two
thinges
:
first
that
the
▪
Lord
would
giue
her
some
reward
:
secondly
,
hee
comforteth
her
,
in
that
hee
telleth
her
,
shee
is
come
to
trust
vnder
the
wings
of
God
.
Where
first
of
all
heere
seemeth
some
holde
for
popish
merites
,
seeing
hee
prayeth
for
a
recompense
and
perfect
reward
.
Therefore
it
may
be
probably
gathered
,
will
they
say
,
from
hence
,
that
workes
after
faith
merite
grace
:
for
heere
I
cannot
conceale
the
subtilty
of
our
English
papists
which
they
learned
from
the
Remish
Seminarie
,
being
asked
whither
workes
merit
,
they
answere
no
,
meaning
those
workes
which
goe
before
faith
,
whereas
they
euerie
one
doo
confidently
beleeue
that
workes
after
fayth
doo
merite
eternall
life
.
Thus
they
blinde
our
eyes
with
the
schoole
distinction
of
workes
before
faith
,
and
after
faith
,
that
they
might
the
better
couer
their
sophistrie
,
but
we
(
praysed
be
God
for
it
)
most
confidently
affirme
,
that
no
workes
eyther
before
or
after
faith
,
doe
concurre
in
the
matter
or
cause
of
iustification
.
As
for
workes
before
faith
,
Secondly
,
for
what
cause
doth
hee
praye
for
a
recompense
?
Was
it
not
because
shee
had
forsaken
her
owne
idolatrous
people
,
to
come
to
the
Lordes
common
wealth
?
yes
verily
it
was
so
.
Then
was
it
of
faith
or
of
workes
?
no
worke
assuredly
,
but
faith
;
for
faith
caused
Moyses
when
hee
was
growen
vp
,
to
forsake
the
courte
of
Pharao
,
Therefore
wee
say
,
let
euery
one
that
calleth
on
the
name
of
Christ
,
depart
from
iniquitie
,
eschewe
euill
,
and
do
good
,
feede
the
hungrie
,
cloath
the
naked
,
visite
the
sicke
and
imprisoned
,
harbour
the
harbourles
,
prouide
for
children
and
widdowes
,
yea
and
builde
Churches
,
and
Colledges
for
the
maintenance
of
God
his
worship
and
learning
.
Yet
we
say
,
Out
of
this
,
first
wee
gather
the
goodnesse
of
God
,
which
of
his
owne
promise
and
owne
mercie
,
accepteth
that
little
obedience
of
faith
,
which
wee
offer
vnto
him
.
What
can
we
doe
to
the
fulfilling
of
the
lawe
?
if
we
keept
all
and
yet
fayled
in
one
,
we
had
lost
all
our
labour
:
but
if
we
kept
one
point
onely
,
and
faulted
in
the
rest
it
were
like
to
a
man
that
was
bounde
to
pay
ten
thousand
pound
,
and
should
offer
a
shilling
:
but
we
keepe
none
,
Secondly
by
this
when
he
saith
,
vnder
whose
winges
thou
art
come
to
trust
:
the
dignitie
of
the
faithfull
is
commended
vnto
vs
,
for
they
liue
vnder
the
wings
of
the
Lord
:
Which
is
a
Metaphor
or
borrowed
speech
,
comparing
him
to
a
hen
which
couereth
her
chickens
with
her
winges
,
shewing
vnto
vs
that
then
wee
are
in
safetie
,
when
wee
are
couered
with
the
winges
of
the
Lord
.
This
our
sauiour
noted
when
hee
saide
,
that
hee
woulde
haue
gathered
the
Cittie
of
Ierusalem
,
as
a
henne
gathereth
her
chickens
.
This
dignitie
of
the
faithfull
is
by
many
such
speeches
manifested
in
the
scripture
,
Thirdly
and
lastly
,
by
these
wordes
,
as
is
noted
the
dignity
of
the
faithful
,
so
on
the
contrary
is
vttereth
the
desperate
and
comfortles
estate
of
the
wicked
,
namely
,
they
are
like
vncouered
birds
also
,
but
neuer
are
shielded
with
the
winges
of
the
Lord
:
they
lie
open
and
scattered
,
subiect
to
all
the
soules
of
the
ayre
,
euery
minute
in
danger
to
be
torne
in
peeces
by
the
hellish
&
infernal
deuils
.
Therefore
Dauid
saith
,
howsoeuer
they
bee
nobles
,
and
Princes
of
the
earth
,
I
finde
fauour
.
This
is
the
second
part
of
the
speech
of
Ruth
,
wherein
she
thanketh
Boaz
,
and
excuseth
her selfe
.
She
thanketh
in
the
first
wordes
when
she
sayth
:
I
finde
fauour
in
thine
eyes
,
oh
my
Lord
,
because
thou
hast
comforted
me
,
and
hast
spoken
those
thinges
which
are
to
the
hearte
of
thy
handmaide
.
For
she
confesseth
his
curtesie
:
and
thankefulnes
,
by
the
verdite
of
the
learned
,
is
the
humble
confession
of
a
benefite
.
She
excuseth
,
when
she
saith
,
I
shall
not
be
as
one
of
thy
maydens
.
As
if
she
had
saide
,
I
am
vnworthy
of
this
curtesie
,
because
I
come
to
labour
for
my selfe
,
not
for
thee
,
as
these
thy
maydens
doe
.
Out
of
the
which
wee
obserue
these
things
.
First
holy
example
of
commendable
thankefulnes
,
much
accepted
of
God
and
men
,
as
vnthankefulnes
is
abhorred
by
heauen
and
earth
:
we
haue
examples
hereof
in
many
wicked
persons
,
Secondly
,
by
this
we
gather
,
that
the
prayers
of
the
righteous
,
are
more
acceptable
to
the
godly
,
then
giuing
or
taking
of
almes
.
For
when
Boaz
promised
Ruth
this
kindnesse
,
she
thanked
him
,
and
no
more
:
Lastly
,
by
this
verse
,
when
Ruth
excuseth
her selfe
that
she
should
not
be
as
one
of
his
maidens
,
she
setteth
downe
a
true
example
of
Christian
simplicitie
:
for
it
may
be
she
thought
that
Boaz
was
deceiued
in
her
,
that
hee
might
thinke
shee
came
to
worke
for
him
and
not
for
her selfe
:
therefore
she
telleth
him
playnely
that
she
should
not
be
as
one
of
his
maydens
,
that
is
,
as
one
of
his
hired
seruantes
.
So
that
these
,
wordes
of
Ruth
tend
to
her
owne
hinderaunce
:
if
Boaz
had
beene
deceyued
in
her
,
yet
godlines
will
not
conceale
that
,
which
maketh
against
it selfe
,
if
the
question
be
made
of
profite
.
Whereby
we
note
,
that
encroching
for
bargaines
,
facing
for
promises
,
suing
for
counterfait
titles
,
&
such
like
actions
,
cannot
agree
with
the
simplicitie
of
a
godly
minded
christian
:
whose
conscience
is
his
court
,
his
religion
his
atturney
,
and
the
word
of
God
his
iudge
,
to
pronounce
definitiue
sentence
against
his
owne
cause
,
if
it
tend
to
the
perill
and
damage
of
his
neighbour
,
or
discredite
of
his
profession
.
Oh
that
wee
had
more
of
this
simplicitie
;
and
lesse
of
this
subtiltie
,
whereby
wee
deceiue
our
owne
soules
,
betray
the
glorious
gospell
of
Iesus
Christ
,
confound
the
weake
mindes
of
our
wauering
brethren
,
make
shipwracke
of
pure
consciences
,
&
cast
our selues
headlong
for
the
worlde
into
the
fire
of
hell
.
But
Boaz
said
.
This
last
verse
sheweth
vnto
vs
,
that
Boaz
was
not
deceyued
in
Ruth
,
but
shutteth
vp
the
communication
,
by
calling
her
to
meate
,
and
dealeth
to
her
so
abundantly
,
that
she
leaueth
some
.
By
the
which
wordes
there
is
noted
two
degrees
of
the
kindnesse
of
this
man
.
First
,
that
in
his
owne
person
hee
calleth
her
to
meat
:
secondly
,
that
with
his
owne
handes
hee
gaue
her
abundantly
.
Where
we
see
againe
and
againe
commended
vnto
vs
the
humility
&
liberalitie
of
this
Boaz
:
he
disdayneth
not
to
call
so
simple
a
guest
to
his
table
,
knowing
her
to
be
a
faithfull
sister
,
for
whose
sake
,
if
need
were
,
he
was
bound
to
lay
downe
his
life
.
Whereby
we
are
instructed
to
cast
of
the
statelines
of
our
stomackes
,
standing
vpon
our
pantophles
,
scant
vouchsafing
to
looke
frendly
on
a
poore
man
or
woman
,
much
lesse
to
speake
kindly
to
eyther
of
both
.
Againe
,
his
liberality
by
giuing
so
plentifully
vnto
her
with
his
owne
handes
,
it
appeareth
hee
was
none
of
these
counterfaite
giuers
,
which
promise
much
and
performe
little
,
and
for
euery
carnall
companions
tale
bearing
,
and
whispering
,
withdrawe
their
promised
and
bounden
liberalitie
,
from
church
and
poore
,
from
minister
and
religion
.
Oh
how
colde
is
this
deuotion
,
which
proceedeth
from
a
sodayne
humour
,
and
soone
endeth
to
God
his
dishonour
:
Better
had
it
been
for
those
men
,
not
to
shew
any
fauour
at
all
,
then
after
they
haue
rashly
begunne
,
causlesse
to
withdrawe
their
beneuolence
from
Christ
.
But
I
consider
,
there
shall
bee
some
that
shall
say
at
the
latter
ende
,
vnto
our
sauiour
;
wee
haue
prophesied
in
thy
name
,
we
haue
eaten
in
thy
presence
,
and
yet
hee
shall
say
vnto
them
,
departe
from
mee
yee
workers
of
iniquitie
,
I
know
you
not
:
then
shall
they
bee
blessed
,
which
haue
wasted
their
wealth
for
religion
,
consumed
their
liuing
on
the
faithfull
,
and
continued
their
liberality
vnto
the
end
.
Nowe
let
vs
giue
prayse
to
God
.
The
ende
of
the
sixte
Lecture
.
The
seuenth
Lecture
.
Chap.
2.
ver.
15.16.17.18.19.20.21.22.23
.
15.
And
when
she
arose
to
gleane
,
Boaz
commaunded
his
seruants
,
saying
:
let
her
gather
among
the
sheaues
,
and
do
not
rebuke
her
.
16.
And
let
fall
some
of
the
sheaues
for
her
,
&
let
it
lie
that
she
may
gather
it
vp
,
and
rebuke
her
not
.
17.
And
so
she
gleaned
in
the
field
til
euening
,
&
she
threshed
that
which
she
had
gathered
,
&
it
was
about
an
eph●
of
barly
.
18.
And
she
tooke
it
vp
,
&
went
into
the
citty
.
&
her
mother
in
law
saw
what
she
had
gathered
,
&
she
tooke
foorth
&
gaue
vnto
her
,
of
that
which
she
had
left
,
when
she
was
sufficed
.
19
Then
her
mother
in
law
said
vnto
her
,
where
hast
thou
gleaned
to
day
?
&
where
wroughtest
thou
?
Blessed
be
he
that
knewe
thee
:
&
she
shewed
her
mother
in
law
,
with
whome
shee
had
wrought
,
&
saide
the
mans
name
with
whome
I
wrought
to
day
,
was
Boaz.
20.
And
Naomi
said
vnto
her
daughter
in
law
:
blessed
be
he
of
the
Lord
,
for
he
ceaseth
not
to
doe
good
,
both
to
the
liuing
,
&
to
the
dead
.
Againe
Naomi
saide
vnto
her
,
the
man
is
neere
vnto
vs
,
&
of
our
affinitie
.
21.
And
Ruth
the
Moabitesse
saide
.
He
said
also
certenly
vnto
me
,
thou
shalt
be
with
my
seruantes
,
vntill
they
haue
ended
all
the
haruest
which
is
mine
.
22.
And
Naomi
answered
vnto
Ruth
her
daughter
in
law
:
it
is
best
,
my
daughter
,
that
thou
go
out
with
his
maidens
:
that
they
meet
thee
not
in
another
field
.
23.
Then
shee
kept
her
by
the
maydes
of
Boaz
,
vnto
the
end
of
barley
haruest
,
&
wheat
haruest
,
&
dwelt
with
her
mother
in
law
.
THese
verses
vnto
the
ende
of
this
Chapter
contayne
those
things
which
Boaz
&
Ruth
did
,
with
Naomi
also
after
that
Ruth
had
dined
.
The
words
haue
two
partes
.
The
first
between
Ruth
and
Boaz
in
the
field
.
The
second
betweene
Ruth
&
her
mother
in
lawe
at
home
.
The
first
part
is
in
ver.
15.16.17
.
wherein
is
set
down
what
Ruth
did
after
dinner
:
that
she
arose
to
gather
eares
,
which
is
declared
by
the
time
,
verse
17.
and
the
quantitie
in
the
same
verse
,
an
epha
of
barley
.
Secondly
,
Bohaz
reneweth
his
commandement
to
his
seruantes
for
Ruth
,
wherein
hee
willeth
them
,
first
,
that
they
suffer
her
to
gather
where
she
please
:
verse
15.
Secondly
,
that
they
willingly
let
fall
vnto
her
out
of
the
sheaues
,
and
suffer
her
to
take
it
vp
.
The
other
part
of
Ruth
and
Naomi
,
is
contayned
ver.
18.19.20.21
,
22.23
.
&
declareth
what
these
twaine
did
after
Ruth
came
from
the
field
,
and
after
her
comming
home
,
vers.
18.
bringing
both
her
gleaned
corne
,
and
reserued
victuall
.
They
twaine
commune
of
those
thinges
which
Boaz
had
done
to
Ruth
.
First
,
Naomi
asketh
Ruth
,
where
she
had
gleaned
that
day
.
ver.
19.
To
which
Ruth
answereth
,
telling
the
name
of
the
man
in
whose
possession
she
had
gathered
to
be
Boaz.
vers.
19.
Secondely
,
his
curtesie
towarde
her
,
not
onely
for
that
present
,
but
also
biddeth
her
to
abide
with
his
maydes
vnto
the
end
of
his
haruest
.
After
this
,
Naomi
first
praieth
for
the
man
,
ver.
20.
alleadging
his
kindnes
▪
not
onely
to
them
that
are
liuing
,
but
also
to
those
that
are
dead
,
&
telling
Ruth
that
the
man
was
their
kinsman
.
Secondly
,
she
counselleth
Ruth
,
vers.
22.
that
she
take
his
proffer
,
and
abide
with
his
maydens
,
for
feare
shee
be
denyed
in
another
fielde
:
which
Ruth
perfourmeth
ver.
23
,
and
keepeth
with
them
to
the
ende
of
barley
haruest
,
and
wheate
haruest
,
and
afterwarde
with
her
mother
.
Of
these
parts
let
vs
briefely
speake
,
as
the
spirit
shall
assist
,
and
the
time
permit
.
Then
she
arose
.
After
dinner
,
like
one
carefull
of
her
busines
,
she
repaireth
to
her
former
worke
,
&
here
by
the
way
this
question
may
be
made
,
whether
Ruth
gaue
any
thanks
to
God
,
for
her
meat
,
seeing
it
is
not
mentioned
:
for
this
doubt
must
not
be
omitted
,
nor
passe
vndissolued
,
lest
our
▪
carnal
companions
in
this
age
,
which
come
&
go
to
their
meat
like
bruit
beasts
,
may
seeme
to
haue
the
example
of
some
godly
persons
,
for
the
defence
of
their
abhominable
vnthankfulnes
.
To
which
I
answer
,
first
,
if
any
godly
person
haue
at
any
time
,
omitted
his
dutie
,
we
must
not
by
his
example
be
drawne
to
do
the
like
;
for
we
must
liue
by
the
rule
of
the
word
of
God
,
not
by
the
examples
of
the
faithful
:
Secondly
,
wee
must
know
that
euery
thing
or
circumstance
is
not
needefull
in
euery
place
of
the
scripture
to
be
declared
particularly
,
for
in
this
place
wee
reade
not
that
Ruth
gaue
any
thanks
to
Bohaz
for
her
meate
:
yet
wee
must
not
conclude
that
she
gaue
none
at
all
,
&
if
she
thanked
a
man
,
much
more
the
eternall
God
,
which
framed
his
minde
to
shew
her
that
fauour
.
Thirdly
,
she
being
with
Boaz
,
it
was
his
duetie
at
his
owne
table
to
pray
,
and
to
giue
thankes
,
which
no
doubt
but
he
did
,
and
she
did
with
him
.
Therefore
to
the
wordes
,
where
we
first
note
the
true
vse
of
eating
and
drinking
the
benefites
of
God
,
which
is
,
that
by
them
we
may
bee
enabled
to
followe
our
vocations
:
For
here
we
see
Ruth
after
meate
,
returneth
to
her
worke
againe
,
as
if
the
holy
Ghost
had
flatly
set
downe
,
that
for
this
cause
we
must
eate
and
drink
that
by
them
wee
might
worke
more
freely
,
and
labour
more
diligently
.
Therefore
Salomon
pronounceth
a
blessing
vpon
a
whole
countrey
,
Secondly
,
by
this
also
may
we
vrge
,
(
although
the
holy
Ghost
in
this
place
speaketh
not
of
it
)
the
worship
&
obseruation
of
the
Sabbaoth
:
for
as
men
go
from
worke
to
meat
,
&
after
from
meate
to
worke
againe
:
euen
so
reason
would
,
that
as
wee
sanctifie
the
Sabboath
in
the
fore
noone
,
by
preaching
and
hearing
,
the
afternoone
should
be
hallowed
with
the
same
exercise
.
But
of
all
works
,
this
the
greatest
is
in
smallest
reputation
;
for
men
go
from
hearing
to
their
meat
:
but
from
their
meat
either
to
sleep
,
or
to
open
prophaning
the
Lords
day
,
with
most
execrable
&
accursed
pleasure
or
negligence
.
They
say
,
once
a
day
is
inough
,
yea
and
too
much
also
,
except
they
did
it
better
.
Such
clipping
of
God
his
seruice
to
satisfie
our
pleasures
,
will
not
stande
with
the
least
and
the
smallest
point
of
christianitie
.
And
this
they
may
be
assured
of
,
that
in
the
last
day
,
their
owne
diligence
&
weekely
labours
,
in
worldly
busines
,
shal
stande
vp
in
iudgement
against
them
,
to
condemne
their
negligence
in
the
trauaile
of
godlines
:
yea
and
till
this
slacknes
be
amended
,
the
time
lost
and
past
repented
,
they
shal
neuer
come
to
the
knowledge
of
God
or
his
truth
,
themselues
or
their
owne
saluation
:
for
he
that
sanctifieth
the
Sabboath
,
hath
all
religion
:
but
he
that
prophaneth
the
Sabboath
,
hath
none
at
all
.
And
Boaz.
In
these
wordes
Boaz
reneweth
his
commandement
to
his
seruants
concerning
Ruth
,
which
we
shewed
you
was
vttered
in
the
ver.
9.
and
now
hee
willeth
them
,
that
though
she
gather
among
the
sheaues
,
yet
none
shoulde
shame
her
:
meaning
,
none
shoulde
reprehend
her
:
for
reprehension
to
a
godly
and
modest
woman
,
is
a
matter
of
blushing
or
shame
:
And
this
to
bee
noted
,
that
his
minde
is
,
though
shee
deserued
blame
,
yet
none
of
them
shoulde
say
,
blacke
bee
her
eye
,
(
as
the
prouerbe
is
)
that
is
,
once
accuse
her
for
any
fault
,
Where
wee
note
the
wonderful
care
that
Bohaz
had
of
her
,
that
the
longer
hee
looked
on
her
,
the
better
hee
liked
her
:
her
solitarie
behauiour
:
her
contented
trauaill
,
her
diligent
order
in
going
so
orderly
to
her
busines
agayne
,
were
as
orations
or
perswasions
,
to
make
him
being
godly
,
to
approue
and
commend
her
aboue
all
the
residue
.
Which
teacheth
vs
,
that
we
shoulde
bee
haled
on
with
the
same
cordes
of
honestie
,
diligence
and
religion
,
to
extend
our
liberalitie
in
large
giftes
and
curteous
speeches
,
to
euery
poore
person
that
wanteth
our
helpe
:
and
that
the
rather
considering
pouertie
is
a
curse
of
sinne
,
wherein
wee
are
all
as
guilty
as
they
:
therefore
like
feeling
members
of
our
brothers
miseries
:
where
we
see
the
foresaid
graces
appeare
,
there
let
our
bounden
beneuolence
excell
,
that
they
may
bee
encouraged
with
our
benefites
,
and
wee
may
bee
comforted
with
their
prayers
,
and
both
conioyned
in
this
life
,
and
in
the
life
to
come
.
Secondly
,
Ruth
woulde
not
gather
among
the
sheaues
,
because
no
doubt
shee
was
studious
to
auoid
offence
,
for
if
she
had
so
done
,
she
must
needes
in
curre
the
suspicion
;
though
not
the
reproofe
of
misbehauiour
,
coueting
more
then
was
her
due
:
for
the
eares
,
&
not
the
sheaues
were
appointed
for
the
poore
.
Whereby
wee
note
that
the
poore
must
bee
carefull
aboue
many
thinges
,
they
abuse
not
the
libertie
of
the
rich
:
although
they
may
goe
without
correction
to
the
sheaues
in
the
fieldes
,
or
the
heapes
in
the
barne
,
yet
they
must
not
eate
vp
more
then
beseemeth
them
to
aske
.
Now
it
were
without
conscience
to
aske
so
much
as
the
owners
cannot
giue
,
without
the
shortening
of
their
handes
to
other
their
poore
brethren
.
And
this
condemneth
the
raking
desire
of
them
,
which
are
neuer
contented
:
and
those
vngodly
robbers
and
theeues
,
which
aske
and
yet
haue
no
need
:
both
which
kinde
of
people
will
to
the
vttermost
,
crau●
and
haue
all
a
mans
possessions
,
without
any
mercy
,
vnder
pretense
of
pouertie
,
yea
&
will
neuer
accept
the
willing
minde
of
them
that
are
not
able
to
giue
,
but
like
the
sea
,
gape
for
the
water
out
of
the
little
land
brookes
.
These
are
officers
&
bribers
,
extortioners
&
vsurers
,
rackers
of
farmes
,
raysers
of
rents
,
takers
of
fines
&
defrauders
of
simple
persons
,
bargaining
,
who
all
are
condemned
in
the
last
commandement
as
the
couetors
of
other
mens
goods
:
and
therefore
guiltie
of
eternal
damnation
.
And
do
you
.
These
words
are
the
seconde
part
of
his
commandement
,
whereby
the
former
point
is
confirmed
,
that
Bohaz
knew
Ruth
would
not
picke
the
sheaues
;
&
therefore
willeth
to
let
fall
on
the
grounde
plentifully
,
for
her
to
auoide
her
farther
and
more
vnprofitable
labour
,
which
he
therefore
doth
,
that
he
might
testifie
,
his
goodes
,
to
bee
not
onely
his
,
but
all
theirs
that
feare
the
Lord
:
for
no
doubt
but
there
were
many
that
did
gleane
in
the
field
beside
Ruth
,
with
whom
Bohaz
did
not
thus
deale
:
shewing
vnto
vs
that
there
may
be
a
difference
in
giuing
,
and
that
we
are
not
bounde
to
giue
equally
to
all
,
but
as
the
persons
are
,
so
must
bee
the
gift
:
the
poorest
must
not
haue
the
greatest
share
,
but
the
godliest
,
for
pouertie
without
godlines
,
is
like
the
apple
of
Sodome
,
which
is
as
fayre
to
looke
on
,
as
any
other
,
but
being
taken
in
the
hand
,
resolueth
to
smoke
and
powder
:
so
if
vngodly
poore
folks
be
a
little
examined
,
they
shal
be
found
as
the
apple
not
worthy
eating
,
so
the
other
not
worthy
to
be
giuen
to
;
although
they
crie
like
the
horseleaches
daughters
,
giue
,
giue
;
yet
wee
must
answere
them
with
spare
,
spare
.
But
Bohaz
doth
in
this
place
as
Ioseph
did
to
his
brethren
,
Obadiah
in
a
famine
fedde
an
hundered
prophets
,
yea
and
hidde
them
in
caues
,
from
the
wrath
of
Iezabell
.
What
want
did
he
sustaine
thereby
?
surelye
none
:
And
so
shee
gathered
.
This
is
the
last
parte
of
that
which
Ruth
did
in
the
field
,
shewing
her
diligence
shee
vsed
in
her
labours
,
by
working
out
the
whole
daye
vntill
the
euening
,
and
gathering
an
epha
of
barley
:
for
by
this
appeareth
,
that
shee
laboured
as
faythfully
for
her selfe
and
her
mother
,
as
if
shee
had
beene
an
hired
seruant
;
or
her
mother
looking
vppon
her
.
By
the
which
is
noted
vnto
vs
the
diligence
of
children
and
seruants
,
in
the
labours
and
busines
of
their
maisters
and
parentes
,
for
they
must
not
seeke
or
couet
to
please
them
with
eye
seruice
,
but
their
duetyes
are
required
as
well
in
the
time
of
their
absence
as
in
their
presence
.
Bee
Ruthes
,
my
beloued
,
in
this
pointe
,
whosoeuer
are
bond
or
free
,
for
they
which
are
faithfull
in
a
little
,
shal
be
made
great
rulers
,
and
they
which
haue
not
beene
faithfull
in
the
earthly
treasures
,
shall
neuer
be
trusted
with
the
heauenly
.
By
this
also
they
may
learne
,
which
thinke
they
may
lawfully
take
their
ease
in
their
owne
busines
:
but
we
see
by
this
example
of
Ruth
,
that
religion
bindeth
vs
to
be
as
diligent
in
our
owne
,
as
in
another
mans
trauaile
,
committed
vnto
vs
vppon
trust
,
for
as
to
him
we
are
faithfull
,
because
wee
receiue
wages
,
so
in
our
owne
we
must
bee
painefull
,
least
the
Lord
arise
against
vs
for
the
mispending
of
our
time
:
and
wee
owe
more
duety
to
our
heauenly
father
,
then
to
all
the
earthly
maisters
of
the
world
Againe
;
the
quantity
of
her
gathering
is
here
described
,
to
be
an
epha
of
barley
:
for
the
vnderstanding
whereof
we
must
note
that
there
were
three
kindes
of
measures
among
the
Hebrewes
,
And
when
she
tooke
vp
.
The
day
being
ended
and
Ruth
wearied
with
her
vnwonted
and
yet
diligent
trauaile
,
vp
the
taketh
her
bundel
of
corne
,
and
the
scraps
of
meate
she
had
reserued
,
&
trudgeth
to
her
mother
,
that
shee
might
vnderstand
of
her
good
hap
,
and
they
both
together
reioyce
for
the
corne
Ruth
had
gatherred
,
and
the
good
will
which
Boaz
had
offered
.
Out
of
the
which
we
may
first
of
all
obserue
a
heauenly
and
godly
example
of
obedience
and
loue
toward
her
mother
in
lawe
,
for
we
see
in
this
place
,
that
shee
doth
not
onely
labour
for
her
liuing
,
but
refresheth
her
with
that
which
was
giuen
her
to
satisfie
her
owne
hunger
;
while
she
was
in
the
field
in
her
diligent
labour
.
Was
it
not
sufficient
for
Ruth
,
that
she
left
her
people
and
countrey
to
come
with
her
mother
in
lawe
,
but
shee
must
also
go
for
her
,
she
sitting
at
home
,
in
a
poore
and
contemptible
manner
to
gleane
in
the
field
:
or
if
she
did
that
willingly
,
yet
must
she
saue
the
meat
from
her
owne
mouth
and
put
it
into
Naomies
?
Here
we
see
she
failed
in
nothing
that
might
eyther
commend
her
loue
,
declare
her
obedeince
,
&
signifie
her
care
toward
poore
and
old
Naomi
her
deere
and
godly
mother
.
And
this
teacheth
vs
,
that
we
must
be
Ruthes
to
our
aged
parents
,
we
must
labor
abroad
,
&
they
must
tary
at
home
,
we
must
set
our
nimble
bones
to
the
heauy
busines
,
and
their
wearied
bodyes
must
rest
in
the
houses
:
It
is
vngodlynes
to
saye
,
that
the
old
man
or
woman
,
shall
labour
and
care
,
for
our
wretched
riot
,
and
careles
expenses
,
but
rather
let
the
young
gallant
take
his
owne
parents
vppon
his
backe
,
Secondly
;
by
this
example
of
Ruth
,
that
shee
brought
her
mother
of
that
which
shee
had
lefte
:
wee
learne
this
doctrine
,
if
our
freindes
giue
vs
liberally
,
and
wee
haue
plenty
,
let
vs
not
consume
all
vppon
our selues
,
but
let
vs
reserue
some
for
other
.
When
our
sauiour
had
twise
feasted
many
thousandes
,
still
there
was
some
thing
lefte
which
hee
commanded
to
bee
taken
vp
:
shewing
vs
thereby
,
if
God
liberallye
poure
out
his
benefites
vppon
vs
,
it
is
not
that
wee
shoulde
the
more
riotouslye
lauishe
them
out
vppon
meate
or
pleasure
:
for
it
is
a
common
answere
in
these
dayes
,
if
wee
reprooue
gamesters
for
their
play
,
drunkards
for
their
costs
,
and
proud
personnes
for
indecent
apparell
,
wherein
euerye
one
spendeth
more
then
woulde
suffise
two
or
three
poore
persons
,
they
will
tell
vs
,
they
spend
nothing
but
their
owne
,
and
what
haue
wee
to
doo
with
it
?
But
wee
replie
,
that
they
spend
more
than
is
theyr
owne
,
for
the
earth
is
the
Lordes
,
and
all
that
therein
is
.
They
are
but
stewards
of
their
goods
,
and
not
Lordes
and
masters
,
and
therefore
they
shall
giue
account
for
euerie
pennie
misspent
,
when
it
shall
not
profite
them
to
say
,
wee
wasted
our
wealth
at
dicing
and
gaming
,
we
consumed
our
landes
by
eating
and
drinking
,
and
spent
thus
much
monie
in
ga●e
apparell
,
and
other
brauerie
.
Secondly
,
God
gaue
them
those
benefites
,
not
so
much
for
themselues
as
for
others
:
for
as
the
Sunne
shineth
not
for
it selfe
,
but
for
vs
,
the
earth
bringeth
forth
fruite
,
not
for
it selfe
but
for
vs
:
so
wealthie
men
,
are
not
wealthie
for
themselues
onely
,
but
for
al
the
poore
members
of
Christ
,
that
they
might
liberallye
bestowe
vpon
others
.
The
Heathen
king
Assuerus
,
making
a
feast
to
al
his
Empire
;
yet
hee
gaue
this
lawe
,
Thirdely
,
by
this
wee
note
,
that
the
poorest
must
striue
to
bestowe
somewhat
vnto
theyr
brethren
that
want
:
yea
,
though
they
spare
it
from
their
owne
necessityes
:
but
especially
children
to
their
parentes
,
and
one
kinsman
to
another
:
for
thus
we
see
Ruth
doeth
,
shee
spared
when
she
had
inough
,
and
that
shee
gaue
to
her
mother
that
wanted
.
Which
godly
kindnes
putteth
vs
in
mind
of
the
poore
widdowe
in
the
Gospell
,
that
came
and
gaue
two
mites
in
to
the
Lordes
treasory
,
But
her
mother
in
law
.
Heere
in
this
verse
Naomi
seeing
the
plenty
of
the
gleaned
corne
,
and
reserued
victual
,
like
a
godly
woman
falleth
to
praier
for
a
blessing
vppon
him
that
had
giuen
so
liberally
vnto
Ruth
:
●
is
as
a
thankes-giuing
for
the
benefite
receiued
:
&
●●terward
▪
she
questioneth
with
Ruth
,
where
she
had
gleaned
that
day
,
&
Ruth
telleth
her
,
in
the
possession
of
Boaz.
Where
we
first
of
all
note
the
dutie
of
parents
to
their
children
,
and
maisters
to
their
seruants
,
which
is
to
call
them
to
a
reckoning
where
and
how
they
bestowe
their
time
,
therefore
saith
Naomi
,
where
haste
thou
gathered
to
daye
,
and
where
hast
thou
wrought
.
Condemning
this
softnes
&
suffering
in
such
kind
of
parents
,
as
are
afraid
to
speake
to
their
children
&
seruants
,
not
for
their
work
,
but
for
their
mispending
the
sabaoth
,
the
idle
iourneyes
they
make
to
tauernes
and
playes
,
to
feasting
and
dauncing
,
should
be
examined
by
their
gouernours
,
as
Naomi
doeth
Ruth
.
Where
hast
thou
wrought
to
day
?
Whose
businesse
wast
thou
imployed
in
?
what
place
did
call
thee
from
the
seruice
of
God
?
and
what
motion
did
cause
thee
to
dishonour
the
sabaoth
?
No
,
no
,
they
can
suffer
them
to
violate
the
Lords
day
in
pleasure
,
that
they
might
drudge
all
the
weeke
after
in
their
worldly
trauailes
.
Why
doeth
not
some
man
giue
recreation
to
his
seruants
of
his
owne
sixe
?
but
they
must
rob
the
Lord
of
the
seuenth
also
,
Howe
vnequall
is
this
,
to
put
him
out
that
hath
but
one
parte
,
and
to
score
him
vp
that
hath
so
many
?
I
am
persuaded
,
that
of
all
other
tokens
,
of
irreligion
among
vs
,
there
is
none
greater
then
this
,
to
suffer
our
children
and
seruants
to
violate
the
Lordes
owne
day
,
that
they
might
the
more
willinglye
labour
and
trauaile
for
them
on
the
weeke
dayes
.
But
yet
let
the
authoritie
of
parents
remaine
,
that
God
hath
giuen
this
power
vnto
them
,
and
let
the
dutye
of
children
and
seruants
appeare
,
that
as
Ruth
giueth
answere
to
Naomi
from
point
to
point
,
how
&
where
she
applied
her
time
,
euen
so
they
are
bounde
vppon
paine
of
God
his
eternall
curse
,
to
giue
willing
and
gentle
accounts
to
them
,
when
they
are
demanded
in
such
like
matters
.
Secondly
,
by
this
prayer
of
Naomi
,
Blessed
bee
〈◊〉
of
the
Lord
,
that
knew
thee
,
that
is
;
which
approued
thee
and
shewed
thee
fauor
,
we
note
this
to
bee
our
duety
,
to
pray
for
our
benefactours
,
seeing
we
cannot
reward
them
,
so
doeth
Naomi
in
this
place
,
Then
said
Naomi
.
In
this
verse
Naomi
repeateth
her
prayer
,
and
addeth
a
reason
of
the
same
,
because
he
hath
not
ceased
to
do
good
toward
the
liuing
,
and
toward
the
dead
,
that
is
,
hee
did
good
to
my
husband
and
children
when
they
were
aliue
,
and
nowe
to
vs
their
posteritye
,
they
being
dead
,
for
in
doing
good
to
vs
for
their
sakes
,
they
doe
it
to
them
:
for
eyther
interpretation
will
stand
.
For
wee
must
not
imagine
,
that
this
liberality
doeth
any
good
to
them
that
are
dead
,
because
they
were
in
Moab
●
these
in
Inda
,
they
were
consumed
in
their
graues
,
and
vnfit
for
any
benevolence
,
as
for
their
soules
they
needed
no
earthlye
beneficence
:
for
that
remaineth
true
for
euer
which
Salomon
sayth
,
Moreouer
Naomi
said
.
In
these
wordes
shee
giueth
comfort
vnto
Ruth
,
shewing
her
,
that
his
beneuolence
was
not
causelesse
,
seeing
hee
was
neere
vnto
them
and
of
theyre
affinitye
,
being
an
appointed
person
to
redeeme
their
inheritance
.
Whereby
wee
note
the
great
care
that
the
Lorde
hath
ouer
the
poore
,
which
by
a
lawe
decreed
,
that
they
should
not
for
euer
bee
depriued
of
their
inheritance
,
for
at
the
farthest
they
shoulde
come
to
it
againe
at
the
yeere
of
Iubile
.
And
truelye
this
Iawe
being
ceased
,
because
the
Iewes
common
wealth
is
ouerthrowen
,
yet
the
Lorde
executeth
the
same
in
some
measure
amongst
the
gentiles
daylye
.
For
nowe
wee
maye
see
and
heare
,
howe
he
exalteth
many
from
the
duste
,
to
walke
and
sit
with
princes
:
howe
hee
giueth
greate
possessions
vnto
them
whose
fathers
had
not
one
foote
of
land
,
and
casteth
many
from
their
vnlawfull
titles
.
And
euerie
day
wee
heare
of
some
caste
down
and
humbled
,
and
other
lift
vp
&
exalted
.
Who
doth
this
?
But
Ruth
said
.
In
this
verse
Ruth
maketh
relation
of
those
things
which
Boaz
had
said
vnto
her
,
and
praying
for
a
blessing
vppon
him
,
because
hee
vouchsafed
to
take
her
into
the
company
of
his
maidens
,
&
gaue
her
leaue
to
gather
to
the
end
of
haruest
.
So
that
in
this
place
,
by
these
wordes
of
Ruth
,
wee
haue
an
example
of
perfecte
thankfulnesse
,
omitting
nothing
that
might
serue
to
commende
the
kindnes
of
Boaz
:
and
also
of
womanlike
and
godlye
modestye
,
Wherefore
Naomi
.
This
is
the
last
parte
of
this
conference
or
dialogue
,
wherein
Naomi
counselleth
Ruth
to
follow
and
take
the
proffer
of
Boaz
,
and
abide
with
his
maidens
,
to
auoyde
all
dangers
,
if
the
reapers
denye
her
in
another
field
.
Where
wee
first
of
all
note
,
that
if
wee
acquainte
our
parents
and
friendes
,
with
our
actions
and
enterprises
,
it
might
goe
farre
better
with
vs
in
the
things
of
this
life
,
for
their
aged
counsell
which
they
haue
bought
with
much
experience
may
stay
our
vnsteddie
mindes
with
their
approued
aduise
:
Ruth
in
this
place
,
declaring
the
curtesie
of
Boaz
,
hath
it
confirrmed
with
the
counsell
of
Naomi
,
and
grounded
vppon
a
reason
which
shee
knewe
not
,
nor
feared
not
.
For
shee
thought
,
that
in
euerye
place
shee
shoulde
haue
found
the
like
entertainemente
,
and
the
reapers
that
then
were
,
shoulde
so
continue
to
the
ende
of
haruest
,
but
Naomi
knewe
they
were
often
changed
,
and
so
in
the
ende
it
might
fall
out
otherwise
,
then
Boaz
appointed
,
or
Ruth
expected
.
And
this
(
me
thinketh
)
doth
shewe
vnto
vs
what
manner
persons
parentes
ought
to
bee
,
for
if
children
wante
counsell
they
shoulde
bee
aduised
by
their
parents
:
if
comfort
,
it
should
bee
ministred
by
parents
,
if
necessaries
,
they
should
be
prouided
by
parents
:
if
instruction
,
they
should
be
guided
by
parents
:
and
finally
,
if
correction
,
they
should
be
orderred
by
parentes
:
Secondly
,
by
this
wee
gather
,
that
it
is
a
daungerous
or
indecent
thing
,
for
women
to
trauaile
or
worke
alone
without
any
company
,
for
the
weakest
are
soonest
oppressed
,
and
women
are
quickely
conquered
.
Thirdly
,
by
this
we
note
,
what
companie
were
beste
for
both
kinde
of
youthes
,
either
young
men
or
maidens
,
when
Naomi
saith
it
is
good
for
thee
to
go
foorth
with
his
maidens
:
that
is
,
thou
art
a
woman
,
and
abide
among
his
women
and
maidens
,
for
all
companions
are
neither
fit
nor
lawefull
,
maidens
among
men
,
and
men
among
maidens
is
for
many
causes
disalowed
.
First
,
because
there
is
no
such
equality
in
the
sexe
,
that
they
might
keepe
together
:
for
if
they
labour
,
it
is
not
alike
,
and
if
they
sporte
their
pleasures
are
contrary
,
and
if
they
dallye
it
is
flat
iniquitye
.
In
consideration
whereof
in
olde
time
the
wiues
had
one
tent
to
dwell
in
and
the
husbandes
another
:
as
wee
maye
see
in
Abraham
,
And
so
she
abode
.
This
is
the
conclusion
of
this
chapter
,
&
second
part
of
this
history
shewing
vnto
vs
that
Ruth
followed
the
counsel
of
her
mother
,
abiding
with
the
maidens
of
Boaz
to
the
end
of
barly
and
wheat
haruest
,
&
aferward
dwelleth
with
her
mother
again
.
Where
wee
obserue
another
example
of
obedience
in
Ruth
,
that
hearkened
to
the
voice
of
her
mother
,
and
went
forth
with
the
maidens
of
Boaz.
And
surely
it
is
commonly
seene
,
that
such
as
the
mother
is
,
such
is
the
daughter
,
for
more
Naomies
would
make
mo
Ruthes
,
and
mo
good
mothers
would
make
more
good
daughters
:
And
in
these
dayes
all
the
faults
of
children
may
iustly
bee
imputed
to
the
folly
of
parents
,
as
the
olde
crabbe
goeth
,
so
goeth
the
young
,
and
as
the
old
cocke
croweth
,
so
croweth
the
young
:
a
serpent
hatcheth
a
serpent
not
an
eele
,
so
euill
parents
bring
foorth
euill
and
vngodly
chilren
,
but
good
fathers
by
diligent
instruction
and
tender
admonition
,
Secondly
,
by
this
wee
learne
an
excellent
example
of
godly
liberalitie
.
in
that
Boaz
suffered
Ruth
to
gather
wheate
as
well
as
barley
,
the
beste
as
well
as
the
meaner
.
In
like
manner
must
wee
as
willingly
departe
with
,
for
Christes
sake
our
wine
as
our
water
,
our
drinke
as
our
draffe
,
and
as
wee
commonly
speake
,
our
white
bread
as
our
browne
:
and
truely
in
this
many
good
men
offend
,
not
because
they
giue
it
not
,
but
because
they
thinke
it
too
much
to
giue
:
as
if
our
beste
giftes
were
not
best
accepted
in
the
presence
of
God
.
Hee
which
fed
the
Israelites
with
Angels
food
,
would
also
that
we
should
feede
him
in
the
godlye
poore
with
our
worshipfull
and
daintiest
fare
.
This
I
speake
not
,
that
those
which
aske
,
shoulde
bee
discontented
with
the
meanest
and
fittest
for
them
,
for
the
prouerbe
is
,
beggars
must
not
bee
choosers
,
as
it
is
couetousnesse
not
to
vouchsafe
,
the
best
wee
haue
(
if
need
require
)
to
the
poore
,
so
it
is
scornefulnes
for
the
poore
;
like
the
Israelites
,
which
loathed
Manna
,
and
desired
flesh
to
be
discontented
with
their
necessarie
and
present
foode
,
and
to
lust
for
that
which
is
aboue
their
vocation
.
But
the
vse
of
this
pointe
is
,
to
perswade
to
bee
like
minded
vnto
Boaz
in
this
,
to
the
godly
poore
,
that
wee
euery
one
without
partialitie
or
grudging
,
when
necessitie
requireth
,
giue
our
gold
as
well
as
our
siluer
,
and
distribute
our
deerest
almes
to
our
poorest
breethren
.
Thirdely
,
haruest
being
doone
,
Ruth
abideth
with
her
mother
in
lawe
,
for
none
of
the
godly
will
make
a
dayly
and
continuall
trade
of
asking
almes
,
or
forsake
their
owne
parentes
or
poore
habitations
,
for
worldly
respects
;
as
appeareth
by
this
example
of
Ruth
.
For
it
is
no
doubt
,
she
fared
well
euery
day
with
the
seruantes
of
Boaz
,
and
much
better
then
her
poore
mother
could
prouide
for
her
at
home
,
but
shee
is
not
drawen
away
therwith
,
but
it
as
contented
to
eat
the
hungry
morsels
with
her
mother
at
home
,
as
the
plentifull
abroad
.
And
it
is
great
pittie
that
any
shoulde
be
succoured
,
which
are
not
contented
to
liue
hardely
at
home
,
and
then
to
aske
,
when
there
is
no
other
honest
meanes
left
to
liue
.
And
this
condemneth
the
common
walking
mates
,
which
neyther
haue
houses
nor
honestie
,
and
it
is
greatest
pittie
that
they
eyther
should
be
succoured
or
suffered
so
to
doe
,
for
they
are
drones
,
which
neuer
come
in
hiues
,
but
to
the
hurt
of
other
:
they
waste
all
,
but
get
nothing
;
neither
haue
they
any
other
care
,
but
to
charge
the
godly
and
charitable
people
.
Vnto
such
giue
not
,
as
wee
haue
often
said
,
for
they
which
will
not
liue
of
the
sweate
of
their
browes
,
let
them
not
eate
of
the
bread
of
our
labours
.
Now
let
vs
give
prayse
to
God
.
The
end
of
the
seuenth
Lecture
.
The
eyght
Lecture
.
Chap.
3.
ver.
1.2.3.4.5.6
.
1.
Afterward
,
Naomi
her
mother
in
law
said
vnto
her
,
shall
I
not
seeke
rest
for
thee
my
daughter
,
that
thou
maiest
prosper
.
2.
And
now
,
is
not
Boaz
our
kinsman
,
with
whose
maide
thou
was
,
beholde
hee
winnoweth
barley
in
the
floore
this
night
.
3.
Wash
thee
therefore
and
annoint
thee
,
and
put
on
thy
clothes
,
and
goe
downe
into
the
floore
,
and
let
not
the
man
knowe
thee
,
vntill
hee
haue
made
an
ende
to
eate
and
drinke
.
4.
But
when
hee
lieth
downe
,
marke
the
place
where
he
lyeth
:
then
come
thou
,
and
vncouer
the
place
of
his
feete
,
and
lie
downe
,
and
he
shall
tell
thee
what
thou
shalt
do
.
5.
And
she
said
vnto
her
,
whatsoeuer
thou
hast
commanded
me
,
that
will
I
doe
.
6.
And
so
she
went
downe
into
the
floore
,
and
did
altogether
,
as
her
mother
in
lawe
had
commanded
her
.
THis
thirde
Chapter
is
the
seconde
occasion
of
this
mariage
,
wherein
Naomi
especially
dealeth
with
Ruth
,
howe
shee
shoulde
make
knowne
her
sute
to
Boaz.
The
whole
Chapter
hath
these
two
partes
,
first
the
counsell
of
Naomi
to
Ruth
,
secondly
the
effect
of
that
counsell
.
The
counsell
is
contained
in
these
sixe
verses
now
read
,
consisting
also
of
two
partes
:
first
,
her
care
for
Ruth
,
verse
1.
that
her
desire
is
to
procure
her
prosperity
:
secondly
,
the
meanes
whereby
Ruth
might
performe
that
which
she
aduiseth
:
first
because
Boaz
was
then
alone
in
the
floore
winnowing
of
barley
:
secondly
,
she
must
prepare
herselfe
to
go
to
him
:
first
,
in
her
body
,
by
washing
and
annointing
it
:
secondly
,
in
her
ornament
,
that
shee
put
on
her
best
clothes
,
and
so
goe
downe
to
the
floore
:
after
she
was
come
thether
,
she
instructeth
her
,
howe
to
behaue
her selfe
:
first
by
keeping
out
of
his
sight
and
knowledge
,
till
he
had
supped
:
secondly
,
by
marking
the
place
of
his
bed
,
and
lying
downe
at
his
feet
,
and
declaring
her
sute
vnto
him
;
and
he
would
tell
her
what
she
should
doe
.
After
all
this
Ruth
promiseth
obedience
,
vers.
5.6
.
and
accomplisheth
her
mothers
desire
.
Of
these
partes
let
vs
briefly
speake
,
as
the
spirite
of
God
shall
assist
vs
,
and
the
time
permit
.
Afterwarde
Naomi
.
In
these
wordes
is
declared
vnto
vs
the
great
care
that
Naomi
had
of
her
daughter
in
law
,
Ruth
,
for
they
are
thus
much
in
effect
.
Nowe
,
both
of
vs
are
in
quiet
,
and
peaceable
rest
at
home
,
yet
I
see
that
our
welfare
cannot
alway
endure
,
for
I
am
olde
,
and
the
graue
gapeth
after
mee
,
thou
art
young
and
a
good
mariage
tarieth
for
thee
:
it
is
my
dutie
to
looke
for
thy
welfare
,
and
to
prouide
for
thy
continual
rest
,
if
I
be
taken
away
:
and
being
carefull
of
it
,
I
haue
now
inuented
the
meanes
,
&c.
Out
of
the
which
wee
note
these
two
profitable
doctrines
.
First
,
that
it
is
the
duetie
of
parents
to
prouide
for
their
children
,
when
themselues
shall
be
taken
away
,
yea
though
they
haue
no
certaine
assurance
,
whether
they
shall
neede
it
or
not
.
This
wee
may
see
here
practised
by
Naomi
:
for
she
was
neuer
in
better
case
since
her
arriuall
at
Bethlehem
,
then
she
was
at
this
present
:
Haruest
was
ended
,
prouision
obtayned
,
houshold
furnished
,
&
these
two
poor
widows
liuing
louingly
together
,
yet
then
we
see
in
her
best
estate
,
she
is
most
carefull
for
the
mariage
of
Ruth
.
And
truely
this
is
required
of
all
them
that
haue
any
children
,
to
prouide
for
them
that
they
should
not
care
onely
for
their
present
maintenaunce
,
but
also
for
their
future
commoditie
.
And
this
maketh
many
godly
persons
to
maruaile
,
why
men
doe
trouble
their
houses
with
their
children
,
when
they
are
able
honestly
to
prouide
for
them
abroade
.
Why
doe
many
permitte
and
suffer
their
their
sonnes
and
daughters
,
to
spend
the
best
of
their
youth
in
single
estate
,
when
it
is
rather
required
that
while
they
are
young
,
they
shoulde
bee
bestowed
.
Truely
this
maketh
many
so
mariages
against
the
parents
mindes
,
when
they
are
negligent
to
looke
to
their
children
,
&
then
the
children
prouide
for
themselues
.
Men
looke
for
offers
,
as
the
mariner
looketh
for
wind
,
and
when
the
wind
serueth
,
the
tide
falleth
:
so
many
would
prouide
for
their
children
when
it
is
too
late
.
This
iniury
is
all
heaped
on
the
children
;
they
match
without
wealth
or
blessing
:
they
are
detayned
in
the
best
tyme
of
their
dayes
;
and
finally
,
are
discredited
by
their
owne
parents
.
Would
God
,
you
that
are
naturall
parentes
would
learne
of
Naomi
,
which
was
but
a
stepmother
.
She
differred
not
the
time
;
she
knewe
it
a
sinne
against
nature
,
that
youth
should
bee
wasted
,
and
not
in
marriage
:
she
had
a
conscience
of
her
duetie
;
and
a
care
to
her
daughter
in
lawe
,
that
her
welfare
might
encrease
,
her
solitarie
life
be
comforted
,
her
name
aduaunced
,
&
her
religion
rewarded
,
with
a
temporall
blessing
of
a
godly
husband
,
and
eternall
saluation
in
the
kingdome
of
heauen
.
Secondly
,
by
this
wee
gather
that
for
many
causes
mariage
is
better
then
the
vnmaried
estate
,
if
with
the
feare
of
God
it
be
vndertaken
.
For
in
this
place
Naomi
calleth
it
rest
,
as
she
did
in
the
first
Chapter
:
and
therefore
by
relation
the
vnmaried
life
is
disquietnes
,
and
as
rest
is
better
then
trouble
,
Againe
,
they
will
obiect
,
the
same
Apostle
saith
in
the
same
Chapter
,
He
that
giueth
in
mariage
doth
wel
,
but
he
that
giueth
not
in
mariage
doth
better
:
therefore
the
vnmaried
life
is
better
then
the
married
:
To
which
I
answere
,
first
,
he
speaketh
to
them
that
haue
the
gifte
,
of
chastitie
,
but
we
knowe
the
fewest
parte
are
endued
therewith
:
Secondly
,
his
speech
is
for
those
troublesome
dayes
of
persecution
,
when
the
faithfull
were
in
continuall
troubles
and
feare
of
their
liues
,
then
was
it
better
to
die
single
,
then
leaue
many
helpelesse
widdowes
behind
,
that
they
might
the
better
flie
in
danger
,
bee
constant
in
affliction
,
and
haue
no
lets
,
or
pul-backes
,
to
keepe
them
from
Christ
:
so
hee
wisheth
and
protesteth
,
for
their
troubles
were
meanes
to
keepe
them
from
mariage
,
in
which
sense
the
Apostle
calleth
it
better
not
to
marrie
,
and
yet
yeeldeth
the
other
to
bee
good
and
lawfull
.
Thirdelie
,
they
may
obiect
,
that
the
vnmaried
care
for
the
thinges
of
God
,
but
the
maried
to
please
their
husbandes
and
wiues
:
to
the
which
I
aunswere
,
that
marriage
hindereth
not
the
seruice
of
God
,
but
furthereth
it
in
many
respects
:
first
,
because
a
householde
is
a
little
Church
,
where
the
married
persons
are
the
ministers
of
their
families
,
by
priuate
instruction
to
drawe
both
children
and
seruantes
to
the
kingdome
of
heauen
.
Secondly
,
it
putteth
them
in
minde
of
the
loue
of
God
to
them
,
when
they
loue
one
another
:
and
admonisheth
them
of
their
duties
,
which
is
to
loue
God
againe
.
Thirdely
,
they
haue
mo
priuate
blessinges
,
as
the
seales
of
God
his
fauour
towarde
them
,
which
also
stirreth
them
vp
to
serue
the
Lorde
.
Fourthly
,
two
are
better
then
one
for
if
one
bee
negligent
in
the
worshippe
of
God
,
the
other
may
whette
his
fellowe
on
,
&
their
prayers
are
more
acceptable
,
because
the
number
of
them
that
praye
is
greater
.
And
if
any
omit
these
duties
,
the
fault
is
in
the
persons
,
not
in
the
marriage
:
for
that
is
it
which
the
Apostle
Saint
Paule
condemneth
,
when
eyther
partie
are
so
much
inclyned
to
one
another
,
that
they
weigh
not
the
loue
of
God
,
and
care
of
heauenly
thinges
,
for
the
fondenesse
ouer
themselues
and
trauaile
for
earthly
commodities
:
but
wee
must
bee
married
,
as
if
wee
were
vnmarried
in
this
respect
,
we
must
vse
the
world
as
if
wee
vsed
it
not
,
reioyce
in
the
company
of
one
another
;
as
if
wee
reioyced
not
.
Therfore
,
to
conclude
,
mariage
is
honorable
in
all
,
instituted
by
God
himselfe
,
obserued
by
the
Fathers
before
Christ
,
both
princes
,
priestes
,
and
prophets
,
commaunded
by
our
Sauiour
&
his
apostles
,
to
bee
vndertaken
,
that
such
persons
as
haue
not
the
gifte
of
continencye
might
marry
&
keepe
themselues
the
vndefiled
members
of
Christes
misticall
body
.
Let
vs
then
bee
exhorted
to
bee
patient
in
the
troubles
that
accompanye
it
,
for
although
a
bitter
shell
doe
compasse
the
nutte
,
yet
how
sweet
is
the
kernell
that
lyeth
within
:
although
it
haue
as
many
miseries
,
as
the
winter
hath
colde
dayes
,
yet
vnspeakeable
is
the
comfort
of
it
,
to
them
that
are
equally
minded
.
And
as
our
labour
in
innocencie
was
nothing
but
pleasure
,
which
now
is
nothing
but
sorrow
:
So
mariage
was
then
more
sweeter
,
though
now
for
sinne
it
is
become
more
bitter
:
but
the
hardest
labour
hath
some
profite
;
and
the
poorest
mariage
hath
much
comfort
.
But
most
accursed
are
they
,
which
for
to
auoide
the
troubles
they
haue
conceiued
of
mariage
,
do
giue
their
bodies
to
most
filthy
whoredomes
,
and
wretched
adulteries
:
Of
whome
Saint
Paul
saith
,
That
God
shall
iudge
them
,
that
is
,
vtterly
condemne
them
:
for
they
shall
neuer
bee
made
the
members
of
Christ
,
which
haue
incorporated
them
to
bee
the
members
of
harlots
,
and
heyres
of
eternall
and
euerlasting
damnation
.
And
is
not
Boaz.
As
in
the
former
verse
wee
haue
hearde
the
diligent
carefulnesse
of
Naomi
for
Ruth
,
to
prepare
her
some
rest
,
that
is
,
a
mariage
.
So
nowe
wee
are
to
intreate
or
speake
of
the
meanes
whereby
this
might
bee
accomplished
,
which
Naomi
expresseth
in
this
verse
,
to
this
effect
.
By
my
dayly
studie
I
haue
founde
out
a
meanes
whereby
thou
mayest
come
to
more
continuall
rest
Boaz
,
with
whose
maydens
thou
hast
gleaned
,
and
did
so
curteously
entreat
thee
,
hee
is
our
kinsman
and
defendour
,
by
the
lawe
,
and
euen
now
he
is
alone
in
the
floore
,
winnowing
his
barley
,
to
whom
if
thou
wilt
go
,
&
follow
my
counsell
,
he
will
shew
thee
the
way
that
tendeth
to
thy
wealth
.
Out
of
the
which
we
gather
,
an
example
of
ancient
nobilitie
,
how
they
followed
not
their
dayly
pleasure
,
but
continuall
labour
:
how
they
honoured
the
wealth
that
God
hath
giuen
them
,
with
the
diligent
labour
of
their
of
their
owne
persons
:
that
euen
this
poorest
worke
,
Wash
thee
therefore
.
These
wordes
contayne
the
preparation
,
which
she
counselleth
Ruth
,
before
shee
descend
to
Bohaz
in
the
floore
,
that
she
washe
her
,
and
annoynt
her
:
Two
vsuall
thinges
in
those
countries
:
and
the
meaning
of
Naomi
is
,
that
Ruth
prepare
her selfe
in
most
comely
manner
to
go
down
vnto
him
,
whom
she
desired
to
be
her
husband
.
For
these
actions
of
washing
and
annointing
,
were
&
are
very
common
in
those
places
:
washing
,
to
scoure
of
the
filth
of
the
bodies
;
and
annointing
,
to
make
them
looke
cheerefully
.
So
wee
reade
of
Dauid
,
Secondly
,
by
this
wee
gather
,
that
the
Lorde
hath
giuen
the
fruites
of
the
earth
,
as
wel
for
our
ornament
,
as
for
our
nourishmente
;
because
it
is
as
necessarie
in
some
respects
for
the
comelinesse
of
the
bodie
,
that
it
bee
raysed
vp
to
handsomnesse
,
being
nourished
:
as
that
it
shoulde
bee
nourished
being
weake
.
Therefore
saith
Dauid
,
And
here
by
the
way
wee
may
profitably
describe
,
what
is
to
bee
thought
of
starching
,
because
the
godly
are
much
troubled
therewith
:
for
some
thinke
it
vtterly
vnlawfull
:
some
suppose
it
to
bee
indifferent
;
but
other
imagine
it
to
bee
necessarie
:
and
euery
one
of
these
doe
mutually
condemne
one
another
:
Therefore
let
vs
heare
the
reasons
that
are
brought
against
it
,
if
they
bee
waightie
receaue
them
,
if
light
and
of
little
force
,
wee
will
leaue
it
to
the
discretion
of
the
faithfull
.
First
,
they
say
against
it
,
that
it
consumeth
the
graine
of
wheate
whereof
it
is
made
,
so
that
the
same
which
was
ordayned
for
foode
,
is
transferred
to
another
vse
,
which
is
vnlawfull
.
To
which
I
answere
,
so
was
oyle
ordayned
for
nourishment
as
well
as
wheate
;
yet
the
godly
might
take
that
most
comfortable
creature
,
and
apply
it
to
the
adorning
and
setting
forth
▪
of
their
bodies
:
which
was
lawfull
for
them
,
and
therefore
the
other
for
vs
,
if
it
bee
sparingly
vsed
.
But
they
will
say
,
oile
was
applyed
to
the
body
,
but
this
is
onely
in
the
apparell
,
therefore
the
reason
of
them
is
not
alike
:
To
which
I
aunswere
;
that
which
is
done
to
the
apparell
,
is
done
to
the
bodie
,
because
it
is
done
for
the
bodies
sake
,
as
we
read
of
Izaack
,
which
smelled
the
sauour
of
Esaus
garmentes
,
But
they
reply
againe
,
and
say
it
maintayneth
pride
,
and
therefore
is
vnlawfull
:
but
I
aunswere
,
it
is
harde
to
condemne
,
except
wee
knewe
the
hearte
,
for
that
is
the
feate
of
pride
and
not
the
apparell
.
Agayne
,
if
any
doe
so
abuse
it
,
they
more
offende
in
that
by
a
thousande
partes
,
then
if
the
thing
in
it selfe
were
vtterly
vnlawfull
:
therefore
the
faulte
lyeth
in
the
persons
,
not
in
the
manner
of
addressing
themselues
.
But
they
obiect
agayne
,
That
it
is
a
greate
losse
of
time
,
for
it
asketh
much
more
labour
then
simple
washing
:
but
I
aunswere
,
so
did
this
annointing
and
if
the
reason
be
good
against
the
one
,
it
auayleth
also
against
the
other
:
so
that
of
the
three
former
iudgmentes
,
I
thinke
it
in
the
meane
to
bee
indifferent
.
And
thus
in
a
worde
,
and
briefly
I
haue
touched
it
,
as
a
thing
not
worth
any
farther
handling
,
and
haue
vttered
my
poore
iudgement
in
the
same
,
in
the
behalfe
of
them
that
indifferently
vse
it
,
because
some
haue
slaunderously
giuen
out
,
that
none
but
proude
and
singular
persons
vse
it
:
others
haue
scornefully
aunswered
,
that
none
but
precise
fooles
mislike
it
.
But
let
vs
in
the
spirite
of
meekenesse
and
gentlenesse
neither
condemne
them
that
vse
it
,
nor
contemne
those
that
doe
forbid
it
.
Neyther
doe
I
speake
this
to
perswade
any
to
imbrace
it
,
whose
consciences
haue
alwaies
beene
against
it
,
but
I
charitablie
desire
them
,
to
beare
with
their
breethren
,
and
in
these
vnnecessary
trifles
;
to
suffer
all
the
faithfull
to
inioy
their
christian
libertie
.
But
especially
let
vs
learne
to
praise
the
Lord
,
which
hath
thus
carefully
and
plentifully
prouided
for
vs
euery
waye
:
outwardly
in
our
bodies
,
making
his
creatures
to
comfort
vs
:
and
inwardly
in
our
soules
,
giuing
his
owne
spirite
to
bee
the
earnest
of
our
saluation
:
that
wee
might
want
nothing
to
drawe
vs
away
from
his
maiestie
:
but
in
all
thankes-giuing
to
walke
before
him
in
the
profession
of
the
Gospell
,
being
compassed
about
with
the
helpes
of
this
life
,
as
Elisha
was
with
the
mountaines
of
Angels
:
that
the
comfortles
sorrowes
of
worldly
miseries
may
neuer
driue
vs
to
desperation
.
And
put
thy
garmentes
.
This
is
the
seconde
thing
which
Naomi
willeth
Ruth
in
her
preparation
to
goe
downe
to
Bohaz
,
for
first
shee
commaunded
her
to
dresse
her
bodie
:
so
nowe
shee
willeth
her
to
put
on
her
best
apparell
,
as
the
goodliest
ornaments
of
her
bodie
:
for
wee
must
not
imagine
,
that
Ruth
went
naked
in
the
house
,
although
shee
bid
her
put
on
her
apparell
,
but
her
meaning
is
,
that
she
should
put
on
her
best
apparel
that
euery
way
she
might
bee
furnished
to
deale
with
so
noble
a
personage
,
&
so
waightie
a
cause
:
Out
of
the
which
we
note
.
First
,
another
duetie
of
humanitie
,
that
if
God
giue
any
blessing
vnto
vs
,
we
should
also
bee
carefull
in
these
bodies
of
sinne
,
to
prouide
for
our selues
change
of
apparell
.
For
wee
knowe
after
Adam
had
sinned
,
Now
,
because
in
some
the
excesse
hereof
is
so
great
,
that
they
passe
all
humanitie
:
and
in
other
the
want
is
so
indecent
,
that
it
shameth
mankinde
,
to
see
their
breethren
go
so
basely
:
Some
being
able
,
yet
like
asses
laden
with
much
wealth
,
they
haue
no
power
to
bestowe
it
on
themselues
or
other
:
againe
,
many
poore
soules
,
which
haue
nothing
to
prouide
,
or
to
couer
them
,
are
neglected
by
them
that
are
able
:
Therefore
,
in
this
place
wee
must
set
downe
some
rules
out
of
the
worde
of
God
,
to
take
away
all
these
extremities
.
And
the
first
thing
that
must
bee
knowne
,
is
the
cause
for
which
it
is
not
onely
needefull
,
but
also
lawfull
to
prouide
apparell
,
which
already
we
haue
shewed
you
,
to
bee
the
sinne
of
Adam
which
wrought
in
vs
the
shame
of
our
naked
bodies
,
and
brought
vppon
vs
colde
and
heate
,
sicknesse
and
soares
,
surfets
&
death
:
so
then
the
bodies
couered
by
clothing
,
are
made
comelye
againe
,
are
armed
against
heate
,
warmed
against
colde
,
strengthned
against
sicknesse
,
and
the
daies
of
health
lengthened
,
life
prolonged
,
and
death
auoided
:
For
as
the
prisoner
looking
vpon
his
irons
,
thinketh
vpon
his
theft
,
so
euery
one
,
when
he
seeth
his
garments
,
must
thinke
on
his
sinnes
.
And
this
one
consideration
striketh
down
al
deuises
of
fashions
,
or
conceits
of
pride
:
for
alas
what
glorie
hath
the
theese
in
his
bandes
,
or
what
profit
by
their
making
;
for
now
hee
is
clogged
with
them
,
but
anone
hee
is
tucked
vp
with
the
halter
:
But
alas
,
where
is
this
difference
in
manner
of
garmentes
,
I
speake
for
the
matter
wherefore
they
are
made
:
wee
may
make
the
olde
complaint
of
a
christian
father
,
a
thing
worthy
to
bee
seene
,
yea
rather
to
bee
lamented
:
The
maide
followeth
the
mistris
in
such
brauery
of
apparell
,
that
it
is
harde
to
know
whether
maide
or
mistris
goeth
formost
.
Such
confusion
of
degrees
,
consuming
of
wealth
and
goods
,
condemning
the
humble
,
and
aduauncing
of
base
persons
by
apparell
into
the
place
of
worthy
men
,
is
the
ouerthrowe
and
destruction
of
a
whole
country
,
the
ruine
of
a
common
wealth
,
and
the
defacing
of
the
Church
of
Christ
.
But
all
this
while
the
naked
may
goe
naked
still
,
for
any
clothing
they
can
get
of
these
that
haue
such
plentie
and
aboundance
:
so
that
men
cloth
themselues
in
the
finest
silkes
,
feede
themselues
with
the
fattest
calues
,
and
the
case
themselues
in
the
softest
beddes
;
while
Christ
in
his
members
is
harbourlesse
without
houses
,
hungry
without
breade
,
and
naked
without
any
raiment
to
cast
vpon
him
.
Oh
woe
be
to
you
dainty
persons
,
that
thus
prouide
for
your
own
mayntenance
,
and
neglect
the
sustenaunce
of
the
poore
:
you
are
cloathed
in
softe
and
gorgeous
apparell
,
and
fare
deliciously
euery
daye
:
you
eate
vp
the
needy
like
breade
:
Secondly
,
by
this
we
also
may
note
,
what
reuerence
,
wee
owe
to
magistrates
and
to
men
in
authority
,
that
we
must
be
carfull
in
their
presence
to
giue
no
offence
euen
in
our
apparell
,
for
here
wee
see
Ruthe
going
to
Boaz
,
an
elder
of
Bethlehem
,
she
is
commaunded
by
Naomi
to
put
on
her
best
apparrell
,
as
a
duetie
of
all
the
faithfull
,
that
they
make
not
their
persence
odious
in
the
sight
of
their
rulers
,
and
for
this
cause
we
read
in
storyes
,
that
when
any
were
wont
to
come
before
the
magistrates
hauing
any
suite
vnto
them
,
they
were
apparelled
with
white
,
which
signified
the
innocencye
of
the
person
and
puritye
of
the
cause
,
and
also
they
had
one
suit
,
that
in
al
decent
manner
they
might
deliuer
their
mindes
in
the
presence
of
the
magistrate
:
for
the
basenes
of
apparell
,
is
loathsomenes
to
many
.
But
this
shal
suffise
for
the
touching
of
this
matter
.
Let
not
the
man
.
After
shee
had
commaunded
her
to
prepare
her selfe
,
shee
desendeth
to
instruct
her
of
her
behauiour
:
after
shee
commeth
downe
to
the
place
;
which
was
this
,
that
she
let
not
him
knowe
of
her
till
he
had
supped
,
and
were
gone
to
lie
downe
in
his
bed
,
which
she
aduertiseth
her
diligently
to
marke
,
and
to
come
and
bestowe
her selfe
at
his
feete
.
Where
it
may
seeme
that
Naomi
counselleth
her
daughter
an
vnlawfull
thing
,
yea
rather
to
play
the
whoore
,
then
to
get
her
a
husband
by
a
lawfull
meanes
;
for
shee
biddeth
her
to
trimme
and
smooth
her selfe
vp
,
shee
warneth
her
not
to
come
to
the
man
till
hee
were
layd
to
his
rest
,
and
finally
shee
counselleth
her
to
lye
downe
at
his
feete
.
Truely
in
outwarde
shewe
it
seemeth
vnlawful
,
yet
in
substance
very
honest
if
we
consider
euery
circumstance
.
First
I
demaund
,
what
is
it
that
seemeth
dishonest
in
this
whole
discourse
;
some
will
say
,
first
the
dressing
of
herselfe
is
scant
the
parte
of
an
honest
woman
,
for
it
is
very
likely
,
Naomi
had
this
intention
,
by
this
meanes
,
to
drawe
the
old
man
in
loue
with
her
,
for
she
tooke
him
as
it
were
at
aduantage
alone
in
the
floore
,
Why
then
will
some
say
:
what
moued
Naomi
to
giue
such
counsell
vnto
Ruth
,
seeing
shee
knewe
it
might
bee
defamed
?
I
aunswere
,
Naomi
knewe
Boaz
to
bee
an
olde
man
,
not
giuen
to
such
lewde
and
filthy
conditions
,
but
especiallye
shee
knewe
him
to
feare
God
,
and
Ruth
her
daughter
in
lawe
to
bee
a
vertuous
woman
,
&
trusting
to
his
age
,
and
both
their
godlines
,
shee
is
emboldened
to
giue
this
aduise
.
And
this
may
suffise
any
sober
mindes
,
from
suspition
of
Naomies
counsell
,
Ruthes
dishonesty
,
or
the
religion
of
Boaz.
But
some
will
saye
,
if
the
matter
bee
so
cleare
as
you
will
make
it
,
then
maye
wee
also
followe
the
example
and
doo
the
like
.
To
which
I
answere
,
if
any
doo
so
,
it
is
much
amisse
:
for
wee
must
not
imitate
euerye
example
wee
reade
of
in
the
scripture
,
as
that
of
Rebeckaes
counsell
to
her
sonne
Iacob
,
whereby
hee
got
awaye
the
blessing
from
Esau
.
There
is
no
cause
that
can
mooue
vs
,
as
there
was
Naomi
,
for
Ruth
must
bee
married
in
her
kindered
,
we
neede
not
:
shee
was
bound
to
one
or
twaine
,
but
wee
are
free
to
manye
thousandes
:
shee
might
challenge
in
her
owne
behalfe
,
for
the
law
of
God
,
but
wee
cannot
doo
so
,
excepte
there
bee
a
promise
of
marriage
:
therefore
neyther
must
wee
followe
this
example
,
nor
yet
suspecte
the
actions
of
either
.
And
Ruth
,
Nowe
the
counsell
propounded
,
and
the
meanes
for
the
execution
thereof
declared
,
Ruthe
approueth
her
mothers
aduise
,
by
promise
of
obedience
,
that
first
she
woulde
do
it
:
and
in
the
verse
,
6
,
she
doeth
perfourme
it
.
Where
wee
haue
a
good
example
,
in
the
matter
of
marriage
for
all
children
to
depende
vppon
their
godlye
and
religious
parentes
.
If
any
aske
mee
,
whither
they
bee
bounde
vppon
necessitye
so
to
obeye
their
parentes
,
that
if
they
offer
them
husbandes
or
wiues
they
cannot
refuse
them
,
but
their
parentes
maye
compell
them
:
to
whome
I
answere
,
first
,
if
it
bee
possible
,
hearken
to
the
voice
of
thy
parentes
;
but
if
thou
canst
not
,
thy
parentes
cannot
commaund
thee
against
thy
minde
,
for
they
must
propounde
it
conditionallye
,
not
absolutelye
:
In
thy
body
(
concerning
thy
labour
)
thou
must
obey
them
in
all
thinges
,
because
they
are
the
parentes
of
thy
bodye
,
but
thy
minde
or
soule
which
commeth
from
God
,
is
alwaye
at
libertye
;
so
that
disobedience
to
parentes
is
the
refusing
of
their
temporall
commaundement
,
but
marriage
is
euerlasting
to
the
death
of
a
man
.
Secondlye
,
children
maye
refuse
,
because
the
Lord
manye
times
reuealeth
that
to
the
childe
which
hee
shewed
not
to
the
parentes
:
as
wee
may
see
in
the
example
of
Sampson
,
when
hee
woulde
marrye
with
a
philistine
woman
:
for
his
parentes
gaine-sayeng
it
,
the
scripture
sheweth
the
reason
of
it
,
because
they
knew
it
not
to
come
from
the
Lord
:
but
Sampson
did
,
The
end
of
the
eight
Lecture
.
The
ninth
Lecture
.
Chap.
3.
ver.
7.8.9.10.11.12.13
7.
And
when
Boaz
had
eaten
and
drunken
and
made
his
heart
merry
,
he
went
and
lay
down
beside
the
heape
of
corne
,
&
she
came
softly
and
vncouered
the
place
of
his
feete
and
lay
downe
.
8.
And
at
midnight
the
man
was
afraid
,
and
turned
him selfe
hither
and
thither
:
and
he
hold
a
woman
lay
at
his
feete
.
9.
To
whom
he
said
,
who
art
thou
;
and
shee
said
,
I
am
Ruth
thy
handmaide
,
spread
the
wing
of
thy
garment
ouer
thy
handmaide
,
for
thou
art
the
kinsman
.
10.
Which
sayd
,
blessed
be
thou
of
the
Lord
my
daughter
,
for
thou
hast
performed
more
kindnes
at
the
last
then
at
the
first
,
because
thou
followedst
not
young
men
,
were
they
poore
or
rich
.
11.
Now
therefore
my
daughter
,
feare
not
,
whatsoeuer
thou
sayest
,
I
will
doe
vnto
thee
,
for
euery
one
within
the
gates
of
my
people
knoweth
thee
to
be
a
vertuous
woman
:
12.
Now
indeede
it
is
true
that
I
am
thy
kinsman
,
yet
there
is
one
neerer
than
I.
13
▪
Sleepe
heere
this
night
,
in
the
morning
if
he
will
do
the
parte
of
a
kinsman
,
let
him
:
but
if
hee
will
not
do
the
kinsmans
duty
,
I
will
do
the
kinsmans
dutie
,
as
the
Lord
liueth
,
sleepe
vntill
the
morning
.
NOw
it
followeth
,
in
this
scripture
to
speake
of
the
effect
of
this
counsell
,
and
of
those
thinges
that
happened
,
after
Ruth
came
downe
into
the
floore
;
and
the
happy
successe
she
had
with
Boaz
:
The
words
do
easily
deuide
themselues
into
two
parts
:
the
first
respecteth
Boaz
,
the
other
Ruth
.
The
first
parte
concerning
Boaz
,
is
that
which
he
did
after
his
worke
,
and
before
his
sleepe
verse
,
7.
that
he
eate
and
dranke
and
made
his
hearte
merrye
,
and
laye
downe
beside
his
corne
.
For
that
hee
did
after
his
sleepe
verse
,
8.
first
hee
feared
when
hee
felte
a
woman
at
his
feete
:
and
secondly
,
hee
asketh
who
shee
was
.
After
he
knewe
her
,
hee
blessed
her
,
verse
10.
Secondlye
,
hee
comforteth
her
,
verse
,
11.
In
these
wordes
feare
not
my
daughter
.
His
comforte
hath
2.
partes
,
first
his
confession
that
hee
was
her
kinsman
,
verse
,
12.
Secondly
,
the
counsell
hee
giueth
to
her
verse
13
,
to
tarrie
vntill
the
morning
,
and
then
he
would
try
her
other
kinsman
:
if
he
refused
,
Boaz
promiseth
by
oath
to
the
confirme
hir
right
,
and
do
her
kinsmans
duety
:
and
therefore
biddeth
her
to
sleepe
vntill
the
morning
.
The
second
parte
,
which
concerneth
Ruth
,
is
her
behauiour
after
shee
came
to
the
place
appointed
,
and
hath
these
two
branches
:
first
that
which
shee
did
alone
verse
,
7.
That
shee
came
and
laye
downe
at
his
feete
,
secondlye
,
that
which
shee
did
with
Boaz
:
first
she
telleth
him
her
name
,
when
shee
perceaued
the
man
was
afraid
:
secondly
,
she
sheweth
him
her
petition
,
desiring
him
to
spreade
the
wing
of
his
garmente
ouer
her
,
verse
9.
Of
these
partes
let
vs
speake
in
order
as
they
lye
,
by
the
asistance
of
the
spirit
of
God
,
and
permission
of
the
time
.
And
when
Boaz
:
These
wordes
concerne
Boaz
and
that
which
hee
did
after
his
worke
the
daye
being
ended
and
his
bodye
being
wearied
,
hee
went
to
his
meate
,
eating
and
drinking
,
refreshing
his
stomacke
and
cheering
his
hearte
with
those
blessings
of
God
which
he
had
presente
:
afterwardes
getting
him
to
his
lodging
at
the
ende
of
his
corne
;
in
sted
of
a
softer
bed
harboureth
vppon
the
straw
.
Out
of
the
which
we
obserue
these
thinges
.
First
,
the
blessing
of
God
vppon
his
creatures
,
that
are
moderatelye
taken
;
for
it
is
saide
that
hee
cheared
his
hearte
after
his
eating
and
drinking
;
his
bodye
was
not
onely
nourished
,
his
hunger
abated
,
and
his
stomacke
filled
,
but
also
his
hearte
was
cheered
thereby
:
as
if
the
holye
Ghost
had
saide
,
Heere
is
my
blessing
vppon
meate
that
is
moderatelye
receiued
,
that
the
powers
of
the
soule
are
refreshed
by
it
:
therefore
wee
reade
in
the
preacher
,
Secondly
,
by
this
wee
obserue
,
that
our
meate
after
our
labours
is
much
more
ioyfull
to
our
harts
,
and
profitable
to
our
bodyes
,
then
if
it
bee
receiued
in
an
idle
life
:
for
Boaz
had
wrought
hard
all
this
daye
,
and
the
reward
of
his
labour
is
the
worke
of
his
meate
,
which
in
the
end
of
all
maketh
his
hart
merry
.
Thirdly
,
we
must
note
,
what
manner
of
mirth
or
cheerfulnes
was
this
of
Boaz
:
it
could
not
be
in
talking
,
for
hee
was
alone
,
nor
yet
in
iesting
,
for
the
former
reason
:
nor
yet
was
it
outward
in
singing
,
for
it
is
saide
his
heart
was
cheerefull
,
as
if
there
were
a
mirth
that
were
not
outwarde
.
And
truely
,
And
surelye
,
heere
is
condemned
all
playing
on
instrumentes
and
singinge
at
table
when
wee
eate
our
meate
,
as
a
thing
against
which
the
prophete
much
aymeth
,
and
is
too
much
vsed
among
vs
in
Englande
,
for
nothing
maketh
vs
more
readily
to
forget
the
affliction
of
Ioseph
then
that
doeth
:
when
two
occasions
of
mirth
are
ioyned
together
,
meate
and
musicke
,
it
is
like
two
diuers
plaisters
layde
to
one
wounde
,
which
by
their
vehemente
operation
,
increase
the
sore
.
In
like
manner
wee
are
more
apte
to
be
made
worse
then
to
bee
amended
by
the
benefites
of
God
.
For
as
too
much
raine
drowneth
and
ouerfloweth
,
and
too
much
drought
chippeth
and
cleaueth
the
earth
:
so
too
much
mirth
and
pleasure
ouercommeth
the
hearte
of
man
,
This
I
speake
not
to
discommende
musicke
,
which
I
acknowledge
freely
with
all
the
godly
,
to
bee
holy
and
lawfull
:
but
I
exhort
and
admonish
,
that
it
may
not
be
vsed
at
the
present
time
of
eating
,
but
sparingly
before
or
after
our
feasting
.
And
let
vs
all
chuse
rather
to
sing
Psalme
from
a
feeling
spirite
,
with
a
grace
in
our
heartes
and
mindes
,
then
to
heare
a
thousande
songes
vpon
instrumentes
of
pleasant
musicke
,
without
inward
comforte
.
He
went
to
lie
downe
.
Nowe
we
are
come
to
the
seconde
parte
of
that
which
he
did
alone
,
which
in
these
wordes
is
declared
to
be
the
choise
of
his
lodging
,
at
the
end
or
one
side
of
his
corne
.
Where
we
note
another
vsage
or
custome
of
auncient
nobilitie
:
in
steade
of
a
pallace
,
they
had
a
cottage
:
in
steade
of
attendors
and
waitors
,
they
had
the
instrumentes
of
their
labours
:
&
as
this
Boaz
,
a
heape
of
strawe
,
in
steade
of
a
bed
of
downe
:
such
as
his
toyle
and
labour
was
,
such
is
his
lodging
:
a
harde
worke
,
a
harde
bed
:
For
hee
that
is
wearied
with
trauaile
or
labour
,
can
sleepe
and
quietly
take
his
rest
on
the
grasse
.
And
this
putteth
vs
in
minde
,
of
the
estate
of
all
our
forefathers
many
yeares
agoe
,
before
this
softnesse
and
tendernesse
was
inuented
,
they
were
glad
wee
see
,
though
they
were
greate
Lordes
,
yet
to
bee
labourers
:
And
although
their
possessions
excelled
ours
,
yet
they
had
lesse
bodily
ease
then
wee
:
for
the
richest
and
highest
estate
or
dignitie
is
not
the
quietest
life
.
By
the
which
wee
are
admonished
;
with
all
kindnesse
,
to
harbour
the
poore
and
needy
,
though
it
bee
but
in
a
padde
of
strawe
,
considering
they
bee
the
images
of
the
ancient
nobilitie
,
who
were
contented
with
the
like
entertainment
:
&
the
poore
are
exhorted
with
patience
to
abide
their
tedious
trauailes
and
harde
lodginges
,
seeing
the
Lords
of
the
worlde
,
had
no
better
estate
;
they
which
had
most
wealth
had
least
ease
,
and
wee
which
haue
scant
one
mans
inheritance
among
twenty
,
do
peaceable
enioy
more
worldlye
securitye
.
And
truelye
this
maketh
vs
to
feele
,
that
euerye
commoditye
is
tempered
with
some
molestation
:
the
Israelites
being
deliuered
from
Pharao
thought
they
were
well
,
but
then
they
were
driuen
to
goe
thorough
the
bottome
of
the
sea
,
and
being
come
to
the
land
of
Canaan
,
they
founde
many
enemies
,
and
did
not
ouercome
them
all
,
till
the
raigne
of
Dauid
:
so
that
euery
pleasure
is
mingled
with
some
worldlye
sorrowe
:
they
which
vse
the
sea
get
much
wealth
,
but
yet
with
great
danger
,
and
they
which
are
on
the
lande
,
are
in
safety
though
not
in
such
wealth
.
And
thus
must
wee
frame
our
mindes
,
that
when
wee
enioye
the
ende
of
our
desires
,
yet
it
bringeth
with
it
alway
some
occasion
of
dislike
:
therefore
it
is
better
to
bee
contented
with
hard
fare
then
discontented
with
dainty
cheere
,
to
like
in
harde
harbour
then
dislike
in
the
softeste
beds
:
and
better
is
a
little
thing
with
a
quiet
mind
,
then
the
possession
of
a
kingdome
with
the
trouble
thereof
.
And
Ruth
came
.
Boaz
being
wearye
with
his
labours
,
and
suffi●ed
with
his
meate
,
no
doubt
but
beeing
quietlye
laid
,
a
sleepe
had
soone
taken
him
:
and
Ruth
,
when
shee
espied
a
conuenient
time
,
came
,
and
conueyed
her selfe
softlye
to
the
place
of
his
feete
,
which
at
midnight
was
perceiued
by
Boaz
and
not
before
.
For
shee
so
layde
her selfe
,
as
hee
being
awaked
,
might
quickelye
espye
her
:
whereby
wee
see
the
occasion
that
mooued
Naomi
to
counsell
Ruth
to
come
so
neere
him
,
which
was
this
,
that
Boaz
might
first
bee
grieued
and
then
should
Ruth
best
vtter
her
suite
.
But
of
all
this
we
haue
spoken
before
,
and
therefore
to
the
petition
of
Ruth
.
Spread
the
winge
.
Ruth
omitting
no
opportunitye
,
so
soone
as
shee
had
vttered
her
name
,
shee
putteth
vp
her
petition
,
and
by
a
figurative
speeche
desireth
him
to
bee
her
husbande
and
defendour
:
For
▪
to
spred
the
winge
,
wee
knowe
,
is
taken
from
birds
who
keepe
their
young
ones
vnder
their
winges
.
And
this
speech
of
Ruth
to
Boaz
is
indeede
to
intreate
him
to
bee
her
husband
:
for
wee
reade
the
sence
of
these
wordes
to
bee
spoken
to
Sara
by
Abimelech
the
king
of
Gerar
,
Finally
,
by
this
,
wiues
are
instructed
their
obedience
to
their
husbandes
,
that
as
the
little
bi●de
is
at
the
call
of
his
damme
,
so
wiues
must
be
ready
at
the
becke
of
their
husbandes
.
And
let
vs
looke
vpon
the
bruite
beastes
for
examples
of
hues
,
who
in
their
brutishe
kinde
condemne
our
humanitie
.
The
Emme●
laboureth
and
prouideth
for
winter
:
that
condemneth
sluggardes
.
The
Asse
knoweth
his
owner
,
and
the
oxe
his
maisters
cribbe
:
These
condemne
vnthankefulnesse
to
God
.
The
Doues
teach
vs
innocency
,
the
serpentes
wisedome
:
the
dogges
watchfulnesse
,
the
Foxes
warinesse
,
the
Lyons
courage
,
and
the
little
birds
our
duties
to
wiues
and
children
.
Therefore
let
vs
not
be
more
gracelesse
then
these
,
lest
their
diligence
,
like
the
voyce
of
Balaams
Asse
,
condemne
our
disobedience
to
perpetuall
misery
.
Blessed
bee
thou
of
the
Lorde
.
Nowe
commeth
the
seconde
parte
of
the
conference
betweene
Bohaz
and
Ruth
to
bee
handled
:
wherein
onely
Bohaz
speaketh
.
And
first
of
all
,
hee
blesseth
or
prayeth
for
her
,
saying
,
Blessed
bee
thou
of
the
Lord
,
for
this
latter
fauour
is
greater
then
the
sor●er
:
Then
thou
forsookest
thy
country
to
come
with
thy
mother
in
lawe
,
but
nowe
thou
forsakest
younge
and
youthfull
husbandes
to
come
to
mee
a
diseased
olde
man
:
neither
wealth
nor
pouertie
can
alter
or
chaunge
thy
minde
,
from
following
the
commandement
of
God
to
thy
owne
hinderaunce
.
So
in
this
example
wee
haue
an
excellent
patterne
of
true
and
vnfayned
religion
,
which
is
this
:
when
Ruth
is
obedient
to
the
ordinaunce
of
God
,
euen
in
that
which
seemeth
to
her
owne
discommoditie
and
earthly
consolation
:
for
she
was
a
young
woman
,
and
therefore
by
nature
desired
a
young
companion
,
and
not
to
bee
troubled
with
a
withered
olde
man
;
from
whome
she
coulde
receiue
but
little
bodily
comforte
:
yet
because
by
the
lawe
shee
was
tied
to
her
neerest
kinsman
of
her
deceased
husband
:
forsaking
all
other
,
she
cleaueth
to
him
,
making
the
lawe
her
choise
,
his
age
her
honour
,
and
the
triall
of
his
former
curtesie
,
as
bandes
of
assurance
for
his
future
kindnesse
.
This
was
the
faith
of
Ruth
,
that
caused
her
like
Leui
to
forsake
his
custome
:
like
Zacheus
to
departe
from
his
wealth
:
And
this
teacheth
vs
,
to
cast
of
earthly
commodities
in
worldly
businesse
,
to
forsake
nature
and
naturall
affection
:
to
forget
life
and
liuing
,
and
account
all
thinges
but
dunge
in
regarde
of
obedience
to
the
worde
of
God
.
This
is
it
that
toucheth
the
quicke
,
&
will
proue
the
heart
of
euery
christian
.
If
this
condition
were
propounded
,
Christ
saith
,
That
for
him
,
wee
must
forsake
all
that
wee
haue
:
Nowe
,
if
this
lawe
were
made
,
that
whosoeuer
went
to
hearing
of
the
worde
,
shoulde
presently
confiscate
his
goods
at
the
pleasure
of
the
law-maker
.
Who
woulde
in
this
case
,
be
obedient
rather
to
the
bare
voice
of
Christ
,
then
to
the
threatning
wordes
of
the
lawe
.
Examine
beloued
,
&
arraigne
euery
man
his
owne
hearte
,
for
this
point
and
then
you
shall
see
,
whether
the
loue
and
desire
of
the
worlde
hath
not
droue
out
the
loue
of
the
Father
.
Euery
dastarde
will
offer
and
make
shewe
to
fight
hardely
,
till
hee
come
to
approch
the
fielde
,
but
in
the
face
of
the
enemie
if
hee
abyde
,
there
is
the
triall
:
nay
,
if
hee
see
but
one
waye
to
escape
hee
will
surelye
take
that
,
though
it
bee
to
his
owne
discredite
.
So
I
feare
mee
,
I
feare
mee
,
many
,
if
danger
were
woulde
not
onelye
turne
from
vs
,
but
fight
hotlye
against
vs
,
for
all
their
faire
faces
to
vs
.
They
which
nowe
will
hardelye
of
one
hundered
poundes
giue
one
to
the
Gospel
,
will
not
then
leaue
the
principall
to
follow
the
trueth
:
but
as
the
glare
worme
doeth
not
glister
but
in
the
night
,
so
true
christians
will
not
bee
knowne
,
till
the
dayes
of
darknes
and
errour
come
,
when
these
dissembling
hipocrites
shall
bee
founde
to
be
nothing
but
rotten
woode
,
good
for
nothing
.
But
to
come
to
Ruth
,
shee
perfourmeth
her
promise
to
God
,
as
Dauide
sayth
,
though
it
bee
to
her
owne
hinderance
,
〈◊〉
Feare
not
my
daughter
.
His
prayer
and
the
reason
thereof
being
ended
,
nowe
followeth
the
consolation
hee
giueth
to
Ruth
,
in
these
wordes
bidding
her
to
caste
awaye
feare
,
for
what
soeuer
lyeth
in
his
power
he
would
doe
:
for
the
whole
citty
would
testifie
the
estate
of
her
person
,
and
vprightnes
in
her
liuing
:
and
therefore
hee
should
bee
much
to
blame
,
if
hee
denyed
so
lawfull
a
request
.
Out
of
the
which
we
note
.
First
,
here
is
set
down
the
duetie
,
of
all
magistrates
,
which
is
with
meekenes
and
gentlenes
to
heare
the
petitions
of
their
sutors
:
for
Boaz
was
a
publike
person
,
or
els
Naomi
had
complayned
to
the
magistrate
;
but
himselfe
being
a
godly
elder
,
the
suite
is
first
priuately
handled
with
him
.
Therfore
,
they
must
follow
the
example
of
Bohaz
here
declared
,
which
is
with
the
kindest
wordes
to
intreate
them
,
and
iust
iudgementes
to
proceede
for
them
,
alway
yeelding
to
equitie
where
the
cause
is
required
.
For
our
sauiour
accompteth
a
magistrate
that
is
contrary
minded
,
neyther
to
feare
God
,
Secondly
,
by
this
wee
gather
,
that
iudges
and
iustices
must
especially
looke
to
the
godly
:
for
Boaz
saith
,
that
all
the
cittie
knew
Ruth
to
be
a
godly
woman
:
So
that
hee
bindeth
himselfe
by
her
religion
to
be
as
carefull
for
her
being
a
stranger
,
as
if
she
were
his
naturall
daughter
.
For
as
all
the
cittie
knewe
her
religious
,
so
they
would
all
reioyce
to
see
her
aduanced
.
And
this
is
the
cause
wherefore
the
Lorde
hath
so
much
commended
vnto
vs
the
estate
of
widdowes
and
fatherlesse
children
,
Thirdely
,
by
this
wee
gather
what
it
is
that
most
commendeth
women
:
for
Boaz
saith
vertue
;
and
if
all
that
world
crie
the
contrary
,
yet
Bathsheba
the
mother
of
king
Salomon
will
confirme
it
:
for
thus
she
saith
,
Fauour
is
deceitful
,
beautie
is
vaine
;
but
a
woman
that
feareth
God
,
We
finde
many
commended
in
the
worde
of
God
,
for
their
faith
,
but
fewe
for
their
fairenesse
,
that
all
shoulde
learne
more
earnestly
to
labour
,
Lastly
,
let
vs
all
learne
by
this
,
aswell
rich
as
poore
,
gouernours
as
subiectes
,
men
as
women
,
that
aboue
all
thinges
we
followe
the
example
of
Ruth
,
to
please
God
more
then
our selues
,
to
labour
for
vertue
and
religion
as
for
a
treasure
hid
in
the
ground
,
to
search
for
it
as
for
golde
and
siluer
,
that
wee
may
boldly
come
before
the
iudges
of
the
Lorde
,
and
pleade
as
subiectes
,
seeing
the
knowledge
of
the
lawe
resteth
in
our
hartes
.
And
let
vs
diligently
labour
for
good
reportes
,
that
the
magistrates
may
speake
for
vs
,
as
Bohaz
doth
for
Ruth
,
to
her
singular
comfort
,
that
we
may
with
boldnes
stande
to
be
iudged
&
not
to
suffer
as
euill
doers
.
And
true
it
is
,
I
am
thy
.
Wee
shewed
you
in
the
beginning
,
that
his
consolation
had
two
partes
.
The
first
his
confession
in
this
verse
:
and
the
other
his
counsell
in
the
nexte
.
Nowe
then
con●meth
his
confession
to
be
handled
,
wherein
hee
graunteth
himselfe
a
kinsman
,
and
therefore
bonde
vnto
that
dutie
shee
required
of
him
,
but
yet
withall
hee
soberly
telleth
her
,
there
is
one
neerer
then
I
:
meaning
to
shewe
her
,
that
the
whole
care
of
the
matter
doeth
not
cheesely
depende
vppon
him
.
Whereby
wee
gather
,
the
singular
conscience
and
humilitie
of
Bohaz
:
for
if
the
feare
of
God
had
not
hindered
him
,
hee
might
like
scorneful
persons
,
haue
denied
that
he
had
any
kindred
so
base
:
and
therefore
hee
might
haue
tolde
her
,
that
shee
was
come
to
a
wronge
man
,
that
shee
had
mistaken
her
marke
,
that
she
must
not
looke
so
hic
,
as
the
choise
man
in
Bethlehem
,
&
some
baser
husband
wil
beseem
a
Moabitesse
.
But
hee
doth
not
so
,
for
hee
confesseth
against
himselfe
that
her
suite
was
equall
,
and
he
bounde
to
deale
in
it
.
Where
againe
wee
haue
another
worthy
example
for
all
magistrates
to
imitate
;
euen
to
pronounce
iudgemente
agaynst
their
owne
causes
,
and
giue
euidence
against
their
owne
commoditie
.
For
what
a
simple
thing
was
it
for
Boaz
to
marry
with
so
poore
a
woman
as
Ruth
,
by
whome
he
could
hope
for
no
great
portion
,
but
onely
religion
.
Oh
that
this
vprightnes
woulde
enter
into
the
hartes
of
men
in
our
dayes
,
when
they
handle
their
mutual
affaires
,
to
speake
the
trueth
indifferently
,
as
well
against
as
for
themselues
,
yea
and
forsake
their
dearest
frendes
in
vnlawfull
suites
.
But
rather
it
reioyceth
them
at
the
hearte
,
to
see
bad
matters
bolstered
vp
,
and
wronge
iudgementes
through
ignorance
vniustly
pronounced
:
whereas
the
plaintifes
,
and
defendantes
themselues
,
do
eyther
of
them
in
their
owne
conscience
knowe
their
cause
to
be
nought
:
yet
against
both
conscience
,
iustice
,
and
equitie
,
will
spende
their
money
and
heartes
also
to
be
throughly
reuenged
on
their
christian
neighbours
,
to
ouerthrow
their
cause
be
it
neuer
so
equall
:
yet
this
is
their
drift
,
to
make
the
righteous
law
,
the
onely
defendour
of
all
their
vnrighteous
and
vngodly
dealinges
.
Howe
if
there
were
no
lawe
nor
magistrate
,
woulde
these
malicious
persons
behaue
themselues
,
that
dare
to
wreste
the
helme
of
iustice
by
corruption
in
these
peaceable
daies
,
and
are
more
sitte
to
bee
the
inhabitantes
of
Sodome
and
Gomorhe
,
then
the
fellowe
dwellers
with
the
godly
and
faithfull
?
Woulde
God
,
that
euery
offendour
were
bounde
to
restore
for
euery
defaulte
,
foure
times
so
much
,
then
woulde
our
quietnes
bee
greater
,
our
suites
vprighter
,
the
truth
vttered
,
before
danger
,
causes
ended
without
chargeable
costes
,
wise
men
shoulde
bee
the
lawyers
,
the
trueth
should
be
the
euidence
,
yea
&
equitie
should
giue
iudgement
against
our selues
.
Tarry
this
night
.
This
is
the
counsell
that
Boaz
giueth
vnto
Ruth
,
that
seeing
it
was
night
;
she
should
tarry
till
the
morning
,
and
then
he
will
deale
with
her
kinsman
in
the
behalfe
of
his
right
,
which
if
hee
will
doe
vnto
her
,
Bohaz
cannot
withstande
him
,
but
if
he
refuse
,
then
will
Bohaz
performe
the
duetie
.
Which
promise
hee
confirmeth
by
an
oath
,
as
the
Lord
liueth
:
bidding
her
to
sleepe
vntill
the
morning
.
Where
we
see
first
of
all
the
kindnesse
of
the
man
,
that
would
not
presently
thrust
a
poore
woman
from
the
place
of
her
lodging
,
but
quietly
suffered
her
to
harbour
beside
him
,
yea
and
biddeth
her
to
tarry
at
her
rest
,
&
to
sleep
vntill
the
morning
.
Secondly
,
hee
woulde
doe
nothing
which
might
preiudice
the
cause
of
her
other
kinsman
,
before
hee
had
gotten
his
consent
to
the
deliuery
of
his
right
:
teaching
vs
thereby
,
that
it
is
not
lawfull
to
enter
into
the
least
parte
of
our
neighbours
titles
,
though
wee
may
seeme
to
haue
as
great
right
in
it
as
Bohaz
had
in
Ruth
,
without
the
free
&
willing
agreement
of
him
that
hath
any
propertie
or
interest
therein
.
Lastly
,
Bohaz
confirmeth
his
promise
with
an
othe
,
which
is
the
last
speech
vnto
the
woman
,
for
her
assurance
to
depend
on
his
credite
,
and
the
last
thing
that
must
bee
vsed
in
all
our
communications
:
But
of
these
matters
we
haue
already
spoken
,
and
therefore
thus
much
for
this
time
.
Nowe
let
vs
giue
prayse
to
God
.
The
ende
of
the
ninth
Lecture
.
The
tenth
Lecture
.
Chap.
3.
ver.
14.15.16.17.18
.
14.
And
so
she
lay
at
his
feet
vntill
the
morning
,
and
then
she
aros●
when
one
knew
not
another
:
For
Boaz
said
,
Let
no
man
know
that
a
woman
came
into
the
floore
.
15.
And
then
hee
saide
,
Giue
me
the
sheete
wherewithall
thou
art
couered
,
and
holde
it
vp
:
then
he
measured
sixe
measures
of
barley
,
and
laid
it
vpon
her
:
afterward
he
went
into
the
Cittie
.
16.
But
she
came
to
her
mother
in
lawe
,
which
said
,
who
art
thou
,
my
daughter
?
and
she
declared
whatsoeuer
the
man
had
done
vnto
her
.
17.
And
she
said
also
,
he
gaue
mee
these
sixe
measures
of
barley
,
for
he
said
,
thou
shalt
not
returne
emptie
to
thy
mother
in
law
.
18.
Then
saide
she
,
Be
of
good
comforte
vntill
thou
knowe
how
the
matter
will
fall
out
,
for
the
man
will
not
rest
vnles
he
end
it
this
day
.
THese
wordes
are
the
last
parte
of
this
Chapter
:
wherein
is
shewed
vnto
vs
howe
Boaz
dismisseth
Ruth
,
after
they
had
slepte
till
the
morning
:
and
Ruth
returneth
ioyfully
to
her
mother
againe
.
The
wordes
contayne
two
partes
,
generally
in
them
:
The
first
parte
is
betweene
Bohaz
and
Ruth
,
verse
14.15
.
The
second
is
betweene
Ruth
and
Naomi
,
in
the
three
next
verses
following
.
The
first
parte
betweene
Boaz
and
Ruth
,
is
of
those
thinges
which
they
did
together
in
the
barne
.
First
,
that
Ruth
laye
at
his
feete
vntill
the
morning
.
Secondlye
,
that
shee
arose
earely
before
daye
,
because
Bohaz
would
haue
none
to
knowe
that
a
woman
came
into
the
floore
.
After
they
were
both
risen
:
Boaz
giueth
to
her
sixe
measures
of
barley
,
layeth
them
vppon
her
,
and
sendeth
her
away
.
Secondly
,
hee
himselfe
goeth
into
the
cittie
,
verse
15.
to
performe
that
which
hee
had
promised
vnto
her
.
The
other
parte
betweene
Ruth
and
Naomi
,
in
the
three
nexte
verses
,
contayneth
a
declaration
of
those
thinges
which
passed
betweene
them
twaine
,
after
shee
came
from
Bohaz
.
Wherein
first
Naomi
asketh
who
she
was
because
comming
home
earely
before
the
day
;
she
coulde
not
knowe
her
by
her
countenaunce
:
To
whom
Ruth
declareth
all
things
which
passed
between
Boaz
and
her
,
shewing
vnto
her
the
sixe
measures
of
barley
which
the
man
gaue
vnto
her
for
Naomies
sake
,
verse
16.17
.
Secondly
,
after
Naomi
vnderstood
the
proceedinges
of
Ruth
,
shee
comforteth
her
,
verse
18.
assuring
her
of
the
diligence
of
Boaz
,
that
hee
woulde
not
sleepe
,
till
hee
had
ended
the
matter
the
very
same
day
.
Of
these
partes
,
let
vs
briefly
speake
in
order
as
the
spirite
of
God
shall
giue
vtterance
,
and
the
time
permit
.
And
so
she
lay
at
his
feete
vntill
the
morning
.
As
we
haue
heard
in
the
former
verses
,
the
conference
had
betweene
Bohaz
and
Ruth
,
the
ende
and
conclusion
whereof
was
this
,
that
Ruth
shoulde
content
her selfe
to
tarry
with
him
,
and
sleepe
vntill
the
morning
,
So
in
this
place
,
the
performance
thereof
is
noted
vnto
vs
.
For
the
holy
Ghost
vndoubtedly
expressing
these
wordes
,
doth
it
to
signifie
vnto
vs
these
two
thinges
:
First
that
Ruth
remayned
satisfied
with
the
answere
of
Bohaz
,
and
troubled
him
no
more
with
farther
talke
.
Secondly
,
that
hee
might
deliuer
these
two
innocent
persons
,
from
all
suspicion
of
incontinency
:
for
neyther
talked
they
anye
more
,
or
turned
one
to
another
,
but
either
of
them
both
contented
with
their
hard
lodging
,
gaue
themselues
to
quiet
sleepe
vntill
the
morning
.
Where
wee
first
of
all
note
,
that
the
gift
of
continency
or
chastity
is
not
in
nature
,
or
the
power
of
man
,
but
is
a
holy
fruite
of
true
and
vnfayned
religion
:
yea
,
a
special
worke
of
the
spirite
of
God
,
as
appeareth
in
both
these
godly
persons
:
for
if
eyther
of
both
had
beene
giuen
ouer
,
no
doubt
but
nature
hath
put
them
forward
to
the
satisfying
of
their
carnall
lustes
:
But
seeing
,
as
Christ
saith
,
Secondly
,
by
this
we
note
,
the
diuersity
of
the
distribution
of
the
giftes
of
God
,
for
many
godly
personnes
are
cleare
from
one
sinne
which
raigneth
in
other
,
and
have
some
proper
gifts
which
are
denied
to
other
,
some
are
subiect
to
one
sinne
and
some
to
another
.
In
this
place
Bohaz
and
Ruth
are
declared
,
and
commended
for
continent
persons
,
but
in
another
place
Dauid
and
Bathshebah
godly
also
,
And
thus
the
Lorde
which
deliuereth
his
spirite
by
measure
,
giueth
to
some
a
lesse
,
and
to
some
a
greater
measure
thereof
,
euen
as
a
rich
man
distributeth
his
almes
,
giuing
to
one
a
good
rewarde
,
and
to
another
a
small
,
so
the
Lorde
leaueth
some
to
bee
ouercome
by
their
lustes
,
other
by
their
money
,
many
by
their
honour
,
some
by
their
office
,
other
by
their
pride
,
&
euery
man
hath
some
speciall
sinne
that
raigneth
in
him
aboue
other
:
for
diuers
men
being
called
to
one
hope
,
and
obtayning
the
like
precious
faith
in
regarde
of
Christ
,
yet
are
diuersly
affected
and
infected
with
sinne
.
And
this
teacheth
vs
these
doctrines
:
first
that
we
neuer
condemne
the
persons
of
the
sinners
,
but
the
sinfull
actes
they
do
committ
:
who
should
condemne
Noah
for
drunkennes
,
Dauid
for
murther
,
Iudah
for
incest
,
or
the
Apostles
for
desiring
superioritie
:
surely
these
were
godly
persons
,
and
had
their
seuerall
falles
,
that
the
mercy
of
God
might
be
magnified
in
their
raysing
vp
againe
:
for
none
of
the
godly
are
able
to
go
vpon
the
waters
as
Peter
woulde
,
but
they
must
sinke
as
Peter
did
;
and
yet
they
perish
not
,
but
are
lifted
vp
and
saued
by
Christ
,
as
Peter
was
:
though
our
olde
Adam
cause
vs
to
commit
many
sinnes
,
yet
our
newe
Adam
will
remoue
all
:
wee
must
iudge
charitably
of
all
our
brethren
that
are
ouertaken
in
their
seuerall
sinnes
:
Sara
lyed
vnto
the
Lorde
himselfe
:
Onesimus
was
a
thiefe
and
a
runne
away
from
Philemon
,
Rebecca
caused
Iacob
her
sonne
to
beguile
his
owne
father
,
and
all
the
holy
Patriarkes
had
many
wiues
,
yet
none
must
bee
so
bolde
as
to
condemne
any
of
these
,
notwithstanding
their
seuerall
and
manyfolde
faultes
:
Euen
so
in
these
our
dayes
,
though
we
see
and
beholde
our
brethren
,
some
ouercome
with
the
worlde
,
other
by
promotion
,
many
by
their
lustes
and
concupiscences
,
other
in
their
braue
apparell
:
nay
if
they
steale
and
robbe
,
yet
wee
must
not
iudge
but
charitably
of
them
.
I
speake
not
this
to
encourage
any
hereunto
:
for
if
grace
abounde
aboue
sinne
,
yet
cursed
are
they
that
sinne
,
that
grace
and
blessing
might
abounde
vnto
them
:
for
if
wee
may
not
doe
euill
where
wee
certainely
know
good
may
ensue
thereof
,
much
lesse
may
wee
doe
euill
,
to
make
the
mercy
of
God
the
baude
of
our
sinnes
,
but
this
we
must
remember
,
that
there
is
no
condemnation
to
the
righteous
,
although
they
fall
seuen
times
a
day
,
but
if
any
sinne
vppon
presumption
of
God
his
mercies
,
theyr
damnation
is
iust
,
and
are
like
a
thiefe
that
stealeth
because
hee
seeth
one
among
twentie
pardoned
by
the
Prince
.
Secondly
,
there
are
many
that
condemne
the
whole
profession
,
because
they
liue
not
all
in
the
same
perfection
,
and
bring
not
forth
the
same
fruites
which
by
this
doctrine
we
see
here
condemned
:
For
as
the
grapes
of
the
vine
haue
some
lesse
and
some
more
sweetnes
,
yet
all
are
grapes
,
and
grow
of
the
vine
:
so
the
Saints
of
God
,
Afterward
she
arose
,
for
Boaz
said
:
Nowe
the
night
well
passed
in
quiet
sleepe
,
and
the
dawning
of
the
day
approching
,
Ruth
at
the
commandement
of
Boaz
ariseth
before
the
day
light
,
least
any
should
know
she
had
taried
with
him
all
that
night
,
whereby
the
good
old
man
signifieth
vnto
vs
that
it
is
no
newe
thing
in
the
worlde
,
that
slaunders
should
bee
raised
,
for
this
was
the
thing
that
Boaz
feared
,
that
if
any
should
haue
seene
the
woman
with
him
,
they
woulde
presently
conceiue
it
were
for
no
goodnes
.
For
the
worlde
museth
as
it
vseth
,
and
they
will
soonest
espie
a
mote
in
the
eye
of
a
godly
man
:
it
euer
was
,
is
,
and
will
be
,
that
causles
surmises
,
and
reproches
,
shall
be
brought
vp
,
vpon
the
godly
,
for
princes
nor
people
can
be
freede
therefrom
:
the
which
Dauid
felt
wel
inough
when
he
said
in
a
certain
place
,
that
one
blessednesse
in
God
his
kingdome
,
Secondly
,
by
this
we
note
,
that
we
must
not
onely
abstain
from
the
appearance
of
euil
things
,
but
wee
must
also
beware
,
we
make
not
good
thinges
euil
,
for
Bohaz
knewe
it
was
lawfull
for
him
to
talke
priuately
or
publikely
,
day
or
night
,
alone
or
in
company
with
any
woman
liuing
:
but
hee
was
afrayde
lest
any
shoulde
take
his
example
,
as
a
rule
or
defence
for
their
priuate
wantonnes
,
or
iudge
his
company
with
Ruth
to
bee
vtterly
vnlawfull
,
whereby
the
name
of
a
magistrate
,
the
tytle
of
an
Elder
,
and
the
credite
of
two
faythfull
seruantes
of
God
might
be
impayred
.
Therefore
to
stop
these
occasions
,
with
timely
arysing
,
hee
was
carefull
that
the
knowledge
thereof
shoulde
come
vnto
none
,
that
a
lawful
thing
misunderstood
or
conceiued
should
not
bee
made
vnlawfull
.
And
truely
,
this
teacheth
vs
also
in
christian
wisedome
to
weigh
all
our
doinges
by
the
rule
of
the
Apostle
,
when
he
saith
,
And
when
he
had
said
giue
me
thy
sheete
.
]
This
is
the
first
thing
which
the
holy
Ghost
reporteth
of
Boaz
since
he
awaked
from
sleepe
,
and
arose
from
his
lodging
,
wherein
he
calleth
for
the
sheete
wherewithall
Ruth
was
couered
,
(
which
no
doubt
but
she
brought
from
home
with
hir
)
the
which
he
filleth
with
sixe
measures
of
barley
:
the
which
measures
as
I
take
it
,
were
hins
,
and
contained
an
epha
,
which
we
haue
shewed
you
was
seuen
gallons
and
a
halfe
of
our
english
measure
,
for
so
much
gathered
Ruth
the
first
day
of
hir
gleaning
.
Out
of
the
which
we
note
the
duetie
of
euery
godly
man
,
which
is
this
,
neuer
to
be
weary
of
distributing
to
the
Church
:
for
Boaz
had
often
bestowed
much
vpon
Ruth
and
Naomi
,
yet
we
see
so
often
as
he
could
conueniently
,
he
still
continueth
his
liberalitie
.
For
this
cause
Paule
willeth
vs
neuer
to
be
wearie
of
well
doing
,
And
she
came
home
.
]
Now
we
are
come
to
the
second
part
of
this
scripture
,
which
concerneth
Naomi
and
Ruth
.
And
first
heere
is
set
downe
her
comming
home
to
her
mother
in
lawe
before
day
,
to
whome
she
declareth
how
the
man
had
vsed
her
,
what
promise
he
made
her
,
and
what
gift
he
sent
her
:
where
we
see
the
diligence
of
Ruth
,
who
hasted
to
her
mother
in
lawe
to
shew
her
the
newes
,
and
to
auoid
the
slaunder
which
we
spoke
of
before
.
And
this
teacheth
vs
a
mutuall
concord
in
the
duties
of
our
profession
,
that
the
weaker
should
be
warned
by
the
elder
,
as
Ruth
was
by
Boaz
,
for
we
must
not
let
any
be
lost
through
default
of
our
negligence
,
but
the
wisest
must
gouerne
,
and
the
other
must
obey
,
if
any
be
weary
,
let
them
lay
their
heads
vpon
our
aduise
,
for
the
credit
of
the
Gospell
pertaineth
to
all
,
&
therefore
all
must
be
carefull
to
maintaine
the
same
.
Then
said
she
]
Naomi
hearing
the
report
of
this
prosperous
successe
,
&
seeing
the
corne
that
Boaz
had
giuen
her
,
comforteth
her
daughter
to
tarry
the
issue
,
looking
for
a
ioyfull
end
of
so
happy
a
beginning
;
for
she
knew
Boaz
would
not
faint
in
the
cause
that
so
much
concerned
his
credit
as
this
did
,
nor
sleepe
till
he
had
ended
his
intended
deuise
.
Whereby
we
first
of
all
note
,
that
here
is
a
godly
example
for
parents
to
imitate
,
to
stay
their
children
by
exhortation
,
to
depend
in
all
things
vpon
the
leisure
of
the
Lord
:
for
if
they
be
sick
,
the
comfort
of
parents
is
much
worth
,
if
in
trouble
,
the
counsell
of
parents
may
ease
them
,
if
in
labour
,
the
parents
aduise
will
much
encourage
them
,
if
in
danger
,
the
care
of
their
parents
may
deliuer
them
,
and
if
they
be
obstinate
,
who
but
parents
can
reclaime
them
,
for
as
Abraham
answered
Izaak
his
sonne
when
he
asked
him
for
a
sacrifice
,
The
eleuenth
Lecture
.
Chap.
4.
Vers.
1.2.3.4.5.6
.
1.
And
Boaz
went
vp
to
the
gate
and
sate
downe
there
,
when
behold
,
the
kinsman
came
by
,
of
whome
Boaz
had
spoken
,
to
whome
he
sayd
,
hoe
such
a
one
,
come
hither
and
sit
downe
heere
;
who
came
and
sate
downe
.
2.
Then
Boaz
tooke
ten
men
of
the
elders
of
the
City
,
and
said
to
them
,
sit
downe
heere
,
and
they
sate
downe
.
3.
Afterward
he
said
to
the
kinsman
,
Naomi
that
is
come
againe
out
of
the
countrey
of
Moab
,
will
sell
a
parcell
of
land
,
which
was
our
kinsman
Elimelechs
.
4.
And
I
thought
to
aduertise
thee
saying
:
buy
it
before
the
assistants
and
the
elders
of
my
people
:
if
thou
wilt
redeeme
it
,
redeeme
it
,
but
if
thou
wilt
not
redeeme
it
,
tell
me
,
for
I
know
there
is
none
beside
thee
to
redeeme
it
,
and
I
am
after
thee
.
Then
he
answered
,
I
will
redeeme
it
.
5.
Then
said
Boaz
,
what
day
thou
buyest
the
field
of
the
hand
of
Naomi
,
thou
must
also
buy
it
of
Ruth
the
Moabitesse
,
the
wife
of
the
dead
,
to
stirre
vp
the
name
of
the
dead
vpon
his
inheritance
.
6.
And
the
kinsman
answered
,
I
cannot
redeeme
it
,
least
I
destroy
my
owne
inheritance
;
redeeme
my
right
to
thee
,
for
I
cannot
redeeme
it
.
NOw
,
by
the
permission
of
the
almightie
,
are
we
come
to
the
last
Chapter
and
last
part
of
this
history
,
wherein
the
holy
Ghost
sheweth
vnto
vs
how
Boaz
perfourmeth
his
promise
made
vnto
Ruth
in
the
former
chapter
,
and
taketh
her
to
be
his
wife●
:
the
whole
Chapter
containeth
two
parts
,
the
first
is
the
mariage
of
Boaz
,
and
the
second
is
the
description
of
his
kindred
,
as
well
his
auncestors
,
as
his
offspring
.
The
first
part
of
his
mariage
is
described
in
the
first
15.
verses
of
this
chapter
,
with
all
the
circumstances
thereof
necessary
to
be
knowne
,
and
we
will
deuide
it
into
two
parts
:
first
,
must
be
considered
that
which
passed
betweene
the
other
kinsman
and
Bohaz
in
the
first
10.
verses
:
secondly
,
the
maner
and
circumstances
of
the
mariage
vnto
the
end
of
the
15.
verse
.
The
things
that
passed
betweene
Boaz
and
his
other
kinsman
,
are
first
their
conference
about
the
matter
in
these
first
6.
verses
:
secondly
,
the
alienation
of
the
right
from
the
other
kinsman
to
Boaz
,
in
the
foure
next
verses
:
the
conference
,
is
described
by
the
place
,
that
it
was
at
the
gate
of
the
City
,
verse
1.
secondly
by
the
witnesses
,
that
it
was
before
the
elders
of
the
City
verse
2.
The
matter
being
thus
prepared
,
Bohaz
propoundeth
the
cause
of
their
meeting
in
two
parts
,
first
,
for
the
redeeming
of
the
land
at
the
hand
of
Naomi
,
which
was
the
inheritance
of
their
kinsman
Elimelech
:
whereunto
he
answereth
,
that
he
will
redeeme
it
verse
4.
secondly
,
he
propoundeth
to
him
the
mariage
of
Ruth
,
that
the
case
so
standeth
,
if
he
redeeme
the
inheritance
,
he
must
also
marry
with
the
widdow
,
for
otherwise
she
would
not
agree
,
and
this
is
in
the
fift
verse
.
Vnto
which
latter
condition
the
kinsman
answereth
,
that
he
cannot
doe
it
,
first
shewing
the
reason
of
it
,
least
he
destroy
his
owne
inheritance
,
secondly
yeelding
him
power
to
redeeme
his
right
in
his
behalfe
verse
6.
Of
these
parts
let
vs
briefly
speake
as
the
spirit
of
God
shall
giue
vtterance
,
and
the
time
permit
.
And
Boaz
went
vp
to
the
gate
.
]
We
haue
heard
in
the
former
Chapter
how
Boaz
after
he
had
dispatched
Ruth
backe
againe
to
her
mother
in
law
,
Rebecca
.
as
God
blesseth
Abraham
,
and
so
also
Laban
and
his
mother
blesse
their
sister
Ribkah
,
that
their
seede
should
possesse
the
gates
of
their
enemies
,
that
is
their
strongest
defenses
;
And
this
teacheth
vs
many
things
,
first
,
that
in
matters
of
triall
,
equitie
and
iustice
,
it
is
an
iniury
,
if
publike
faults
be
priuately
adiudged
:
for
Abraham
dealing
but
for
a
piece
of
land
with
Hebron
which
was
but
a
priuate
matter
,
could
not
obtaine
it
till
it
came
to
the
gate
of
the
City
,
the
publike
place
of
iudgement
,
and
if
a
matter
so
honest
and
lawfull
could
not
be
ended
,
without
such
an
open
&
publike
assembly
,
much
more
open
offences
which
are
in
themselues
wicked
and
dishonest
,
Secondly
,
by
this
we
note
,
that
we
must
in
iudgement
haue
regard
both
to
the
stranger
and
to
the
free
borne
,
to
the
poore
and
to
the
rich
,
to
the
widdow
and
to
the
maried
,
and
finally
both
alike
to
women
&
men
:
for
thus
the
Lord
commaundeth
,
Then
Boaz
tooke
ten
men
.
]
The
witnesses
of
the
actions
which
are
to
passe
in
this
place
,
we
heare
in
these
words
to
be
ten
men
of
the
elders
of
the
Citie
:
there
are
onely
ten
,
in
my
iudgement
,
because
euery
Citie
of
the
Israelites
had
twelue
gouernors
,
according
to
the
number
of
the
tribes
of
Israell
,
to
whome
appertained
the
ordering
of
all
ciuill
causes
among
them
,
for
they
medled
not
with
religion
:
now
it
is
very
likely
that
Boaz
and
this
other
kinsman
,
being
men
of
so
great
kindred
and
wealth
,
were
two
of
the
number
of
the
elders
,
who
being
the
parties
in
suite
,
had
the
residue
of
their
fellowes
to
be
witnesses
of
the
actions
that
passed
betweene
them
.
And
this
interpretation
is
confirmed
,
by
the
diligent
examination
of
the
place
,
for
it
is
said
that
Boaz
tooke
them
,
as
if
he
were
equall
or
greater
in
authoritye
then
they
,
and
the
other
being
a
man
of
great
wealth
as
appeareth
by
this
that
he
was
willing
to
redeeme
the
inheritance
of
Naomi
,
which
could
be
no
small
charge
considering
the
late
troublesome
dayes
,
and
after
we
shall
heare
in
the
6.
verse
that
he
would
not
take
Ruth
for
feare
his
owne
name
should
be
put
out
in
Israell
,
whereby
appeareth
his
calling
not
to
be
meane
,
beside
his
linage
which
was
to
the
greatest
house
in
Iudah
,
by
the
which
it
must
needes
follow
that
he
was
an
elder
or
ruler
among
them
,
which
being
plaine
both
by
this
and
other
places
of
scripture
,
that
the
ciuill
gouernment
of
the
people
was
exercised
by
elders
,
and
that
the
elders
themselues
could
do
nothing
without
the
consent
of
their
fellowes
.
We
see
heere
noted
vnto
vs
this
excellent
doctrine
,
namely
,
that
men
in
authority
and
gouernment
must
exercise
nothing
without
the
due
execution
of
their
owne
law
and
decrees
:
we
see
heere
this
Boaz
,
a
man
of
great
authoritye
,
and
lead
by
the
spirit
of
God
,
hauing
a
cause
for
himselfe
,
would
not
desire
or
goe
about
to
accomplish
it
,
but
in
the
iudgement
seate
and
presence
of
the
elders
,
so
that
no
fauour
of
persons
may
breake
the
course
of
iustice
,
whereby
a
common
wealth
is
ruled
.
Some
thinke
it
a
base
thing
that
great
men
shall
stand
to
be
iudged
in
the
place
of
common
persons
:
and
I
thinke
it
as
great
a
fault
that
common
persons
should
haue
any
accesse
to
Magistrates
to
be
iudged
by
them
,
for
as
it
debaseth
their
estate
to
be
ioyned
with
these
iudgement
,
so
it
troubleth
their
quietnes
to
be
iudges
ouer
them
.
But
some
,
and
they
of
the
greater
sort
,
which
haue
the
law
in
their
owne
hands
,
deale
with
it
as
Iudah
did
,
when
it
was
told
him
,
that
his
daughter
Thamar
was
with
child
,
then
there
was
nothing
but
fire
and
fagot
to
punish
her
for
her
whoredome
,
till
she
shewed
him
that
he
was
the
man
by
whome
it
came
,
as
Nathan
did
with
Dauid
,
but
then
the
heate
of
the
fire
was
well
cooled
,
when
himselfe
was
found
to
be
the
greatest
offendor
:
euen
so
many
deale
against
the
weaker
and
poorer
sort
,
the
lawes
are
executed
to
the
vttermost
,
but
the
rich
and
wealthy
which
offer
all
the
iniurye
,
gather
all
the
friendship
,
which
is
not
onely
a
fault
to
others
,
but
in
their
owne
consciences
,
for
how
can
they
iudge
another
when
the
same
offence
condemneth
themselues
?
and
therefore
as
there
was
one
generall
place
of
iudgement
,
so
there
was
but
one
common
manner
of
triall
:
like
as
God
iudgeth
the
rich
and
poore
,
so
a
good
Magistrate
should
equally
receiue
both
,
and
be
as
willing
to
be
iudged
themselues
,
as
to
giue
sentence
vpon
other
.
Secondly
,
by
this
example
of
Boaz
and
the
elders
of
Bethlehem
we
obserue
that
in
our
publike
busines
,
we
must
resort
especially
to
the
Magistrates
euen
in
those
things
that
require
nothing
but
record
and
witnes-bearing
.
This
Boaz
might
haue
gotten
some
of
his
priuate
friends
,
before
whome
he
might
haue
effected
the
matter
,
but
we
see
him
heere
the
sollicitour
of
his
owne
cause
,
and
craueth
no
friendship
,
but
the
witnes
of
the
elders
,
by
the
which
this
doctrine
is
confirmed
:
Afterward
Boaz
said
]
Boaz
like
a
wise
man
concealeth
his
minde
from
the
elders
and
kinsman
,
till
they
were
all
quietly
set
together
,
and
then
he
beginneth
with
one
part
of
his
suite
,
telling
his
kinsman
of
the
land
of
Elimelech
,
which
was
to
be
redeemed
by
his
neerest
kinsman
,
the
which
Boaz
propoundeth
but
very
obscurely
,
that
thereby
he
might
thoroughly
try
his
minde
and
good
will
toward
Naomi
,
and
making
it
knowne
in
the
presence
of
the
elders
,
he
might
by
no
meanes
recall
his
word
,
And
this
teacheth
vs
not
only
innocent
vprightnes
,
but
also
godly
pollicy
,
that
we
be
carefull
for
the
speaking
in
iudgement
,
so
much
as
may
further
our
iust
and
lawfull
cause
,
and
not
hinder
it
.
For
thus
dealeth
Boaz
,
he
did
not
at
the
first
shew
the
drift
and
secret
of
his
minde
,
which
was
the
mariage
of
Ruth
,
whereof
as
yet
he
speaketh
nothing
,
but
beginning
the
matter
with
the
redemption
of
the
lands
,
coloureth
the
mariage
by
the
restoring
of
the
inheritance
,
for
by
this
meanes
,
he
openeth
the
secrets
of
his
kinsmans
heart
,
that
he
bore
some
good
will
to
the
cause
of
Naomi
,
but
of
this
matter
inough
.
Wherefore
I
determined
]
In
the
former
verse
and
in
this
,
Boaz
propoundeth
the
matter
to
his
kinseman
,
testifying
thereby
that
of
duety
and
conscience
he
did
it
in
the
behalfe
of
the
widdow
,
and
requireth
him
for
his
duetie
and
conscience
,
to
perfourme
the
part
of
a
kinseman
,
which
is
either
to
redeeme
the
right
,
or
to
render
it
vp
,
shewing
that
beside
them
two
,
there
is
not
one
that
was
bound
vnto
it
:
and
also
promising
,
that
if
he
refused
,
then
he
himselfe
would
discharge
that
duetie
.
Where
we
see
first
of
all
a
holy
example
,
teaching
vs
to
deale
with
our
neighbours
,
for
our selues
,
or
for
other
,
euen
as
Boaz
did
in
this
place
:
for
he
might
haue
charged
his
kinsman
that
he
had
no
loue
or
care
to
Naomi
;
that
he
had
omitted
his
duetie
in
not
redeeming
the
inheritance
before
this
day
;
that
his
couetousnes
was
so
great
,
that
he
had
forgot
the
very
lawe
of
God
:
and
finally
,
he
might
haue
called
vpon
the
Magistrates
for
some
punishment
to
be
inflicted
on
him
for
his
disobedience
to
the
lawe
of
God
,
and
neglect
of
his
duetie
towarde
Naomi
.
But
he
doeth
none
of
these
,
but
soberly
in
the
presence
of
the
elders
,
hee
turneth
his
gentle
speech
to
the
partye
,
and
hauing
propounded
the
matter
,
requireth
a
present
answere
.
Whereby
wee
are
admonished
,
that
with
the
like
charitie
,
wee
handle
our
neighbours
,
if
wee
haue
them
at
any
aduantage
,
for
this
is
that
meekenes
that
causeth
to
inherit
the
earth
,
Secondly
,
by
this
example
of
Boaz
we
gather
,
that
the
onely
cause
of
bringing
suites
before
the
elders
and
magistrates
,
was
the
peace
and
quietnes
of
the
people
,
not
for
the
kindling
,
but
the
quenching
of
contention
before
it
arose
,
that
the
dayly
brawling
,
rayling
,
chiding
,
and
quarrelling
,
might
be
preuented
by
the
wisedome
of
the
Magistrates
;
for
as
the
Philistines
tooke
away
all
the
armour
from
the
Israelites
to
keepe
them
from
rebellion
,
so
Magistrates
hearing
of
causes
with
seueritie
and
iustice
,
should
take
away
the
instruments
of
oppressions
,
and
the
weapons
of
contentious
persons
from
the
common
wealth
.
Thirdly
,
by
this
also
we
gather
the
diuersitie
of
proceeding
in
iudiciall
causes
in
these
dayes
and
the
times
past
.
Then
men
in
their
owne
persons
did
pleade
in
iudgement
their
owne
causes
,
but
now
others
make
gaine
of
it
,
then
suites
were
not
so
tedious
as
now
they
are
,
then
men
sought
not
out
such
sliding
shifts
to
couer
their
falsehood
,
but
they
did
as
Boaz
and
his
kinseman
doeth
,
the
one
simply
propounded
his
griefe
,
and
the
other
gently
answered
his
question
,
for
so
should
euery
one
vtter
,
the
truth
indifferently
,
both
to
their
benefit
and
damage
:
then
the
world
was
not
troubled
with
writs
,
fees
,
or
counsellors
,
but
euery
man
brought
his
cause
and
his
witnes
,
so
the
iniury
was
quickly
confessed
,
easily
tried
,
and
speedily
remedied
,
finally
,
we
retaine
almost
nothing
of
the
auncient
manners
in
this
point
,
but
only
the
bare
and
outward
names
.
By
the
which
we
are
admonished
of
humane
misery
,
for
as
the
world
groweth
,
the
troubles
thereof
are
increased
:
in
the
first
age
they
had
no
warres
,
in
the
second
age
they
had
no
certaine
dwellings
,
in
the
third
age
they
had
no
chargeable
suits
,
in
the
fourth
age
they
had
no
quietnes
,
and
euer
since
warres
haue
multiplied
bloud
,
one
countrey
caried
to
another
,
mens
lawfull
inheritances
are
taken
by
violence
,
the
Church
is
spoyled
of
her
libertie
,
the
world
of
her
peace
,
our
bodies
of
their
health
,
our
goods
of
their
continuance
,
our
names
of
their
credit
,
our
corne
of
increase
,
our
lands
of
their
fruits
,
and
all
our
liues
of
their
naturall
benefites
.
Our
Sauiour
shewed
vs
,
that
before
the
end
,
the
loue
of
many
should
waxe
cold
,
but
surely
it
is
not
onely
cold
,
but
frozen
in
our
lamentable
age
:
the
Apostle
hath
shewed
vs
,
that
men
should
be
louers
of
themselues
,
and
louers
of
pleasures
more
then
God
,
when
shall
these
dayes
be
if
they
be
not
now
?
may
we
not
see
that
euery
man
raketh
for
his
profite
,
as
the
Eagle
raueneth
for
her
pray
,
if
they
may
get
house
or
land
,
leases
or
farmes
,
goodes
or
carrels
,
money
or
meate
,
apparell
or
ease
,
they
care
not
though
all
other
lye
harborles
in
the
fields
,
naked
in
the
streetes
,
and
pining
in
their
weary
and
dayly
labours
.
Doeth
not
now
the
Gentleman
make
more
accompt
of
his
worship
,
then
the
worship
of
God
,
the
Merchant
of
his
profit
,
then
of
Iesus
Christ
,
the
husbandman
of
his
fruits
,
then
of
the
feare
of
the
Lord
,
the
labourer
of
his
wages
,
then
the
wealth
of
his
soule
,
the
begger
of
his
almes
,
then
of
vnfained
deuotion
,
&
euery
craftesman
of
his
trade
,
more
then
of
true
religion
:
when
shall
the
day
of
vengeance
come
,
for
the
Church
of
God
trauaileth
with
child
of
these
miseries
,
and
euery
day
is
a
thousand
till
she
be
deliuered
,
surely
the
day
cannot
be
long
before
the
small
remedy
appeare
.
But
Boaz.
said
]
After
he
had
entred
with
the
land
,
and
the
other
had
graunted
to
redeeme
it
,
he
proceedeth
also
to
the
second
part
of
his
speech
,
telling
him
,
if
he
redeeme
it
,
he
must
redeeme
it
at
the
hand
of
Ruth
the
Moabitesse
,
the
wife
of
the
dead
,
with
whome
he
must
marry
,
to
rayse
vp
the
name
of
the
dead
vpon
his
inheritance
.
But
in
these
words
we
first
of
all
note
,
when
he
saith
,
that
he
must
buy
it
at
the
hand
of
Ruth
the
Moabitesse
,
the
wife
of
the
deceased
;
that
one
cause
both
of
the
redemption
of
lands
,
and
marriage
of
the
brother
or
next
heyre
to
the
widdow
,
was
for
the
womans
or
widdowes
sake
,
namely
,
that
she
should
not
be
left
destitute
:
for
we
reade
in
the
Gospell
of
Luke
,
Then
the
kinsman
said
.
This
seconde
question
of
marriage
being
propounded
,
the
kinseman
in
these
wordes
answereth
,
that
hee
cannot
redeeme
the
inheritance
vpon
that
condition
,
and
giueth
a
reason
thereof
,
because
then
to
saue
anothers
,
hee
shoulde
destroy
his
owne
,
meaning
if
hee
had
but
one
childe
by
Ruth
,
that
shoulde
bee
for
Machlon
her
deceased
husbande
,
and
so
his
owne
name
shoulde
bee
forgotten
in
his
inheritaunce
.
Whereby
wee
see
that
he
opposeth
the
feare
of
the
losse
of
his
owne
name
,
against
the
seuere
commandement
of
God
,
and
doubteth
that
if
hee
followe
the
lawe
of
God
and
custome
of
the
faithfull
,
his
land
may
lacke
an
heyre
,
his
house
a
mayster
,
The
end
of
the
eleuenth
Lecture
.
The
twelfth
Lecture
.
Chap.
4.
ver.
7.8.9.10
.
7
Now
this
was
the
manner
before
time
in
Israel
,
concerning
the
redeeming
and
chaunging
for
to
stablish
all
thinges
,
a
man
did
plucke
off
his
shooe
,
and
gaue
it
his
neyghbour
,
and
this
was
a
●ure
witnesse
in
Israel
.
8
Therefore
the
kinseman
said
to
Boaz
,
buy
it
for
thee
&
he
drewe
off
his
shooe
.
9
And
Bohaz
said
vnto
the
elders
,
and
vnto
all
the
people
,
ye
are
witnesses
this
day
,
that
I
haue
bought
all
that
was
Elimeleches
,
and
all
that
was
Chilions
and
Mahlons
,
of
the
hande
of
Naomi
.
10
And
moreouer
,
Ruth
the
Moabitesse
the
wife
of
Mahlon
,
haue
I
bought
to
bee
my
wife
,
to
stirre
vp
the
name
of
the
dead
,
vpon
his
inheritance
,
and
that
the
name
of
the
deade
bee
not
put
out
from
among
his
brethren
,
and
from
the
gate
of
his
place
ye
are
witnesses
this
day
.
THese
wordes
contayne
the
finishing
vp
the
matter
betweene
Bohaz
&
his
kinseman
;
how
the
one
resigneth
his
right
to
the
other
,
and
the
knitting
vp
of
the
marriage
.
They
consist
of
two
partes
:
first
,
a
description
of
the
auncient
maner
of
alienation
,
or
chaunging
of
titles
,
rightes
,
and
properties
:
in
the
seuenth
verse
,
in
these
wordes
:
Nowe
this
was
the
manner
afore
time
&c
,
to
the
ende
of
the
verse
:
The
seconde
is
the
manner
how
this
man
doth
giue
ouer
,
and
resigne
his
right
to
Boaz
,
in
the
eyght
,
ninth
and
tenth
verses
:
and
contayneth
two
partes
;
the
first
respecteth
the
kinsman
in
the
ninth
verse
:
where
first
,
hee
biddeth
Boaz
to
buye
or
redeeme
it
:
Secondly
,
hee
draweth
off
his
shooe
.
The
second
parte
respecteth
Boaz
,
and
sheweth
how
he
receyueth
it
in
the
2.
next
verses
:
wherin
first
he
calleth
witnes
of
the
elders
and
people
vers.
10.
Secondly
,
he
accepteth
the
proffer
,
or
purchase
which
is
double
:
first
the
lande
or
inheritaunce
,
vers.
10.
Secondly
the
widdowe
or
wife
of
Machlon
,
vers.
11
,
of
these
let
vs
briefly
speake
in
order
as
they
lie
,
with
the
assistaunce
of
God
his
spirite
,
and
the
permission
of
the
time
.
Now
this
was
]
First
of
all
here
is
described
the
manner
of
God
his
people
,
how
in
ancient
time
,
they
were
wont
to
alienate
,
or
put
of
their
right
from
one
to
another
,
which
the
holy
Ghost
setteth
downe
for
the
better
vnderstanding
of
that
which
followeth
.
And
this
manner
of
chaunging
or
selling
was
commaunded
by
the
Lord
himselfe
,
Secondly
,
by
this
wee
also
note
,
that
if
there
bee
any
iniury
done
to
the
children
by
their
parentes
,
or
to
widdowes
,
by
their
friendes
,
in
their
marriages
,
it
is
lawfull
for
them
to
appeale
to
the
magistrates
:
As
for
example
,
if
the
parentes
woulde
force
their
children
,
eyther
not
to
marrie
at
all
,
or
els
to
marry
against
theyr
mindes
,
rather
then
they
yeelde
to
eyther
of
both
,
they
may
and
ought
to
sue
to
the
magistrate
.
The
which
as
it
was
lawfull
for
the
Iewes
by
this
lawe
here
mentioned
,
euen
so
it
is
left
to
vs
to
immitate
,
although
the
ceremoniall
vse
of
it
bee
ceased
,
which
consisted
onely
in
the
brothers
marriage
,
and
as
long
as
magistrates
are
;
so
long
the
true
vse
of
it
remayneth
,
as
it
doth
in
many
others
.
Yet
although
the
Gospell
speake
not
of
it
,
because
it
is
a
thing
so
farre
against
nature
,
yet
it
commaundeth
that
they
which
doe
euill
shoulde
feare
the
sworde
of
the
magistrate
,
Thirdely
,
by
this
also
wee
obserue
and
note
,
when
hee
saith
that
this
was
a
sure
witnes
in
Israell
,
that
it
is
a
thing
required
in
our
religion
,
that
of
our
publike
affayres
there
may
bee
publike
testimonyes
,
as
for
example
,
our
purchasing
,
buying
or
selling
,
ought
by
religion
and
the
feare
of
God
,
to
bee
done
with
open
and
publike
witnesse
,
for
the
better
assuraunce
to
buyers
and
sellers
,
to
auoide
deceit
in
the
one
,
and
couetousnesse
in
the
other
;
and
therefore
it
was
said
in
the
lawe
,
that
vnder
the
witnesse
of
twoe
or
three
shall
euery
worde
stande
.
And
further
also
,
there
must
bee
some
outwarde
signe
,
to
seale
vp
the
matter
;
in
this
place
here
is
the
putting
of
the
shooe
,
which
signifieth
possession
and
dispossessinge
againe
,
the
rendring
of
a
mans
right
to
him
that
hath
it
:
Therefore
in
some
places
there
is
vsed
striking
of
handes
as
the
shutting
and
making
vp
of
bargaines
and
couenauntes
,
and
who
knoweth
not
that
in
the
,
purchace
of
Lande
,
there
is
seisin
and
deliuery
by
a
peece
of
earth
and
a
twigge
,
of
houses
all
goe
forth
and
the
buyer
entreth
in
alone
and
there
abideth
,
and
this
I
may
say
is
a
sure
testimony
in
Englande
.
But
you
woulde
knowe
why
the
Lorde
beside
the
recorde
of
the
magistrates
,
required
such
outwarde
and
open
signes
:
To
which
I
answere
;
he
did
it
for
this
cause
,
that
the
simplest
among
them
might
not
be
deceyued
,
but
might
haue
that
as
the
euidence
of
his
possession
for
euermore
:
witnes
sayleth
,
magistrates
dye
,
people
are
vnconstant
;
yea
,
and
some
will
falsely
sweare
and
witnesse
to
any
vntruth
,
yet
the
shooe
remayned
an
euerlasting
testimonie
.
Therefore
among
vs
there
is
writing
and
seale
,
by
the
which
thinges
are
confirmed
,
which
passed
many
ages
ago
;
and
this
was
taken
from
the
ancient
vsage
,
wherein
mens
names
were
entred
in
brasse
and
stone
,
and
the
quantity
of
their
possessions
described
.
Therefore
doth
the
holy
Ghost
so
precisely
set
downe
the
purchase
which
Abraham
made
with
Ephron
:
where
the
fielde
is
named
,
Therefore
the
kinseman
]
This
verse
sheweth
howe
the
right
was
resigned
,
first
the
kinseman
giueth
Boaz
authority
,
when
he
biddeth
him
buy
it
for
himselfe
:
and
secondly
,
hee
renounceth
his
owne
,
when
he
pulleth
off
his
shooe
.
Where
first
of
all
it
may
bee
demaunded
,
why
doth
hee
plucke
off
his
owne
shooe
?
seeing
by
the
lawe
,
the
woman
shoulde
doe
it
,
and
also
spitte
in
his
face
;
as
wee
haue
hearde
already
.
Vnto
which
I
briefly
aunswere
:
First
the
law
beforesaide
,
wherein
the
woman
was
bound
to
plucke
off
the
shooe
,
and
to
spit
in
her
kinsemans
face
,
was
for
such
as
vtterly
denied
both
to
redeeme
the
inheritance
,
and
to
marrie
the
widdowe
,
as
also
that
woulde
not
prouide
any
substitute
to
doe
it
in
their
behalfe
:
but
this
kinseman
of
Naomies
,
got
Boaz
to
redeeme
his
right
,
as
we
may
see
in
the
6
,
verse
of
this
chapter
,
in
these
words
redeeme
my
right
to
thee
:
Therefore
that
ceremony
was
needeles
:
Secondly
I
answere
,
that
the
woman
by
that
lawe
was
bounde
to
complaine
to
the
magistrates
:
but
neyther
Naomi
nor
Ruth
did
make
any
complaint
,
saue
onely
a
priuate
petition
vnto
Boaz
for
to
marrie
her
in
his
owne
behalfe
;
and
therefore
the
matter
being
confessed
before
the
complaint
,
as
he
was
willing
to
release
his
title
vnto
Boaz
,
who
was
ready
to
receiue
it
,
so
with
lesse
rigour
the
law
was
executed
vpon
him
:
for
a
penitent
offendor
is
worthy
of
most
fauor
.
Thirdly
,
neyther
Naomi
nor
Ruth
were
present
when
this
matter
was
in
hearing
,
because
they
were
vncertain
of
their
kinsemans
minde
,
who
if
he
had
granted
,
it
had
been
immodesty
for
them
,
seeing
they
neuer
asked
him
before
:
and
if
hee
denyed
as
hee
did
,
by
their
presence
they
shoulde
seeme
to
distrust
the
promise
which
Boaz
made
to
Ruth
:
But
seeing
the
consent
of
Naomi
and
Ruth
was
yeelded
to
Bohaz
,
and
that
being
but
the
first
motion
,
they
needed
not
bee
present
,
and
the
matter
at
the
first
confessed
,
was
at
the
beginning
dispatched
:
Out
of
the
which
wee
first
obserue
,
that
it
is
a
pointe
of
godlinesse
,
and
worthy
of
frendshippe
,
that
in
our
suites
wee
shoulde
at
the
first
confesse
our
oppressions
:
if
wee
haue
done
any
;
I
knowe
many
will
commit
their
vniust
dealing
to
the
triall
of
the
law
,
looking
for
a
doubtfull
issue
of
the
same
:
and
will
say
if
I
bee
condemned
,
the
charge
is
but
the
more
to
my selfe
:
but
I
reply
and
say
,
why
doest
thou
not
confesse
thy
folly
,
and
the
iniury
which
thou
hast
done
,
&
saue
the
charges
which
thou
spendest
in
the
trial
,
thou
dost
but
ad
murther
to
thy
mallice
,
drunkennes
to
thy
thirst
,
&
prodigality
to
thy
couetousnes
:
Thou
hast
already
robbed
thy
neighbor
,
by
thy
oppression
,
now
thou
wilt
spoyle
the
Lorde
of
those
his
goodes
,
whereof
hee
hath
made
thee
steward
,
by
cosuming
them
in
Lawe
to
defende
thy
iniuries
:
Follow
the
counsell
of
the
Lorde
,
Secondly
,
wee
note
here
in
Naomi
and
Ruth
:
an
excellent
example
of
a
godly
minde
:
for
if
Naomi
would
,
she
might
haue
dealt
with
her
kinseman
,
and
hee
denying
,
shee
might
haue
done
him
all
the
disgrace
set
downe
in
the
lawe
,
to
haue
pulled
of
his
shooe
,
to
haue
spit
in
his
face
,
to
haue
defamed
him
and
his
house
for
euer
:
but
she
dealeth
not
so
,
she
would
not
reuenge
one
iniury
by
another
,
shee
maketh
the
matter
sure
before
hande
,
that
if
he
refused
,
Ruth
might
be
married
,
and
the
other
not
disgraced
:
So
deare
is
the
name
and
credite
of
ones
neighbour
to
a
godly
person
,
that
they
will
aduenture
their
owne
losse
and
hinderaunce
,
to
saue
the
honesty
of
the
other
.
Therefore
saith
Peter
,
it
is
the
glorie
of
a
man
to
passe
by
the
infirmities
of
his
brother
,
Ioseph
might
haue
disclosed
the
lustes
of
his
mistresse
,
Is
this
the
thing
that
you
woulde
haue
them
doe
to
you
?
might
not
the
Lorde
haue
suffered
him
to
stande
,
and
cast
downe
you
that
he
might
haue
laughed
at
your
destruction
.
Consider
your selues
beloued
in
the
Lorde
,
and
let
vs
be
the
schollers
of
this
godly
Naomi
,
if
wee
may
get
our
owne
with
faire
speeches
,
let
vs
not
vse
these
threatning
wordes
:
If
wee
must
hide
the
truth
for
the
benefite
of
our
neighbours
,
much
lesse
must
wee
conceale
falsehood
,
that
not
one
worde
of
disgrace
bee
vttered
to
the
discreadite
of
our
neighbours
.
Oh
that
those
which
contende
with
their
neighbours
woulde
bee
instructed
in
this
doctrine
;
howe
much
woulde
it
moderate
their
malice
for
the
benefite
of
their
aduersaries
,
and
bring
peace
vnto
both
,
neuer
to
bee
repented
of
?
Wherefore
laye
aside
all
maliciousnesse
and
guile
,
Thirdely
,
by
this
also
we
obserue
,
that
the
lawes
both
of
God
and
men
bee
they
neuer
so
sharpe
,
yet
in
some
causes
they
may
bee
moderated
,
according
to
the
discreation
of
the
magistrate
,
especially
when
they
respect
priuate
persons
:
In
this
place
the
spitting
on
the
face
,
and
the
disgracing
of
the
name
of
the
man
is
omitted
:
which
the
magistrates
might
haue
constrained
,
if
they
pleased
:
neyther
are
they
to
bee
blamed
,
for
the
party
which
was
most
grieued
,
by
this
denyall
was
best
pleased
,
neyther
did
shee
call
for
extremity
.
And
as
Christ
woulde
not
in
his
iudgement
,
And
Bohaz
said
vnto
the
elders
]
Nowe
the
ceremony
being
ended
,
the
resignation
deliuered
,
the
holy
Ghost
proceedeth
to
expresse
howe
Bohaz
receyued
it
,
where
he
first
of
all
calleth
witnes
of
the
elders
,
and
of
the
people
,
that
nowe
hee
hath
bought
the
inheritaunce
of
Elimeleches
,
and
whatsoeuer
was
Mahlons
,
and
whatsoeuer
was
Chilions
,
he
hath
bought
at
the
hand
of
Naomi
:
So
that
here
he
testifieth
with
the
witnesse
before
saide
,
that
it
shall
be
as
his
owne
in
possession
foreuer
.
Where
first
of
all
here
commeth
in
question
whether
then
it
were
,
or
nowe
is
lawfull
to
tell
inheritances
,
which
by
this
place
appeareth
to
be
very
lawfull
,
seeing
Bohaz
buyeth
that
which
was
Elimeleckes
:
&
if
it
bee
so
lawfull
,
then
was
Naboath
in
great
fault
,
that
he
did
not
depart
from
his
in
Iezreell
:
Out
of
these
wordes
wee
gather
these
proposititions
for
certayne
truth
:
First
that
for
pouertie
it
was
lawfull
for
men
to
fell
away
their
inheritaunce
:
Secondely
,
that
the
nexte
kinseman
might
redeeme
it
,
and
no
man
else
beside
him
that
solde
it
:
and
they
might
at
any
time
redeeme
it
,
neyther
coulde
the
possessour
deny
them
.
Thirdly
,
that
no
sale
of
any
lande
was
good
or
effectual
for
any
time
after
the
yeare
of
Iubilee
:
By
these
three
conclusions
we
may
trie
the
title
:
Naomi
was
nowe
impouerished
,
and
therefore
she
might
fell
her
inheritaunce
to
whome
shee
pleased
;
Bohaz
was
by
substitution
,
the
next
kinseman
:
therefore
hee
might
lawfully
buy
it
:
For
Naboath
,
hee
was
neyther
poore
nor
wanted
,
neyther
was
Ahab
any
of
his
kinred
,
and
if
it
had
once
gotte
into
the
kinges
inheritaunce
,
who
coulde
euer
haue
required
it
againe
.
Therefore
Naboath
was
without
blame
in
denying
to
sell
his
vineyarde
,
and
Bohaz
without
faulte
and
blame
for
buying
of
Naomies
:
And
Boaz
knew
that
hee
had
the
consent
of
the
seller
,
and
therefore
hee
was
the
bolder
.
Then
by
this
wee
may
gather
,
in
what
cause
it
is
lawfull
to
buy
or
to
sell
ones
inheritaunce
.
First
it
is
lawful
to
buy
with
the
consent
and
good
will
of
him
that
selleth
:
so
wee
reade
howe
Abraham
bought
a
fielde
of
Ephron
,
after
he
had
first
communed
with
his
sonnes
,
and
had
their
liking
of
his
suite
,
and
after
at
the
gate
of
the
cittie
,
hee
had
his
assurance
,
Secondly
,
it
is
lawfull
to
buy
if
it
bee
publiquely
done
,
not
onely
for
the
conueyaunce
or
assuraunce
,
but
also
for
the
price
:
Therefore
Ephron
made
Abraham
the
pryce
of
foure
hundred
shekels
in
the
gate
of
the
Cittie
,
and
here
Bohaz
doth
it
before
the
elders
.
This
is
a
most
worthy
consideration
,
because
by
the
neglect
of
this
pointe
it
commeth
to
passe
,
that
great
lyuinges
are
done
away
for
a
songe
,
as
the
prouerbe
is
,
young
men
priuately
sell
their
patrimonies
,
their
fathers
being
aliue
,
for
little
or
nothing
:
others
which
haue
not
so
much
worldly
wit
,
as
were
to
bee
wished
,
make
priuate
bargaynes
of
their
landes
,
when
they
are
in
want
or
pouerty
,
wherein
they
sell
them
halfe
for
nothing
.
And
thus
younge
men
are
deceyued
with
the
sight
of
a
little
golde
,
vnwyse
and
vnthriftie
persons
are
cosoned
,
with
nothing
in
regarde
of
the
value
of
their
inheritaunce
,
widdowes
leste
comfortlesse
,
children
left
harbourlesse
;
and
the
country
troubled
and
pestred
with
such
couetous
encrochers
,
and
why
:
because
they
make
subtill
and
deceytfull
bargaynes
in
secreate
,
whereof
they
woulde
be
ashamed
,
if
eyther
before
iudges
,
Elders
or
Magistrates
this
sale
were
propounded
.
Therefore
by
the
rule
of
God
his
worde
,
wee
holde
him
a
thiefe
and
a
robber
,
which
hath
thus
bought
to
the
hinderance
of
the
seller
.
Thirdely
,
it
is
lawfull
to
buy
for
necessity
house
or
landes
,
or
any
other
thing
lawfull
to
bee
solde
,
the
former
conditions
alwayes
obserued
,
but
it
must
not
bee
for
vayneglorye
,
or
for
the
aduauncing
of
their
children
or
posteritye
,
or
that
they
might
bee
lande
lordes
to
many
:
Not
euery
one
that
is
wealthy
and
hath
much
money
must
alway
purchase
lande
:
the
former
example
of
Abraham
proueth
this
:
who
being
a
very
wealthy
man
;
yet
hee
neuer
offered
to
buy
any
lande
,
till
Sara
his
wife
was
deade
,
and
that
was
for
necessitie
to
bury
her
in
.
So
did
Iacob
his
sonne
buy
a
parcell
of
lande
of
Hemor
the
father
of
Shechem
for
an
hundred
peeces
of
siluer
,
But
now
we
haue
laboured
for
the
buyers
,
whome
I
know
will
be
more
carefull
of
their
profit
,
then
my
instruction
,
let
vs
in
a
word
direct
the
sellers
also
before
we
goe
from
this
point
.
If
any
demaund
wherefore
,
or
for
what
causes
they
ought
,
or
it
may
be
lawfull
for
them
to
sell
their
possessions
,
I
answere
briefly
,
for
these
causes
a
man
may
and
for
none
else
.
First
,
to
relieue
his
pouertie
,
as
being
in
sicknes
,
for
to
recouer
his
health
,
being
imprisoned
for
some
good
cause
or
lawfull
debt
,
being
taken
a
captiue
to
pay
his
raunsome
,
or
such
like
,
all
this
is
vnderstoode
by
the
name
of
pouertie
,
or
any
other
meanes
whereby
a
man
may
come
into
pouertie
:
for
the
Lord
which
gaue
inheritances
,
gaue
them
for
the
benefit
of
the
possessors
,
that
they
might
be
helpes
vnto
them
in
this
miserable
life
;
for
they
must
euer
esteeme
more
of
their
life
then
of
their
lands
,
Secondly
,
a
man
may
lawfully
depart
with
some
of
his
inheritance
,
to
helpe
him
that
hath
none
at
all
,
eyther
to
sell
it
or
giue
it
.
So
did
Ephron
sell
Macpelah
to
Abraham
that
had
none
;
so
did
Hemor
sell
a
parcell
of
land
to
Iacob
that
had
none
,
and
vnto
this
I
may
referre
the
threshing
floore
of
Arannah
,
which
Dauid
bought
to
build
an
aultar
on
,
Thirdly
,
it
is
lawfull
to
sell
inheritances
,
and
to
bestowe
or
employ
the
money
vpon
the
Church
,
so
we
reade
of
the
primitiue
Church
,
how
they
which
had
land
,
sold
it
,
and
brought
the
money
,
Lastly
,
by
this
verse
we
note
,
that
women
or
widdowes
had
the
rule
of
their
husbands
inheritances
,
if
they
died
without
heyres
,
for
heere
it
is
sayd
,
that
Boaz
buyeth
it
at
the
hand
of
Naomi
,
because
she
was
her
husbands
heyre
,
and
being
past
childbearing
,
had
giuen
ouer
her
right
to
Ruth
:
this
we
haue
already
shewed
you
was
the
singuler
care
which
the
Lord
hath
ouer
poore
desolate
widdowes
,
that
they
should
not
be
despised
,
although
they
were
barren
,
and
therefore
,
for
their
better
preferment
,
willed
the
inheritance
to
discend
vnto
them
:
whereby
we
may
see
it
is
no
new
thing
that
women
should
be
inheritours
,
for
the
daughters
of
Iob
had
inheritances
among
their
bretheren
,
And
moreouer
]
After
the
lands
,
he
descendeth
to
his
mariage
,
which
is
described
in
this
verse
:
wherein
he
protesteth
that
he
taketh
the
lands
,
that
he
might
also
marry
with
the
woman
,
and
he
marrieth
the
woman
for
no
other
cause
,
but
to
stirre
vp
the
name
of
the
dead
according
to
the
commaundement
of
God
:
for
what
els
should
mooue
an
old
man
,
to
do
that
in
his
withered
age
,
which
he
refused
in
his
lusty
youth
.
By
the
which
we
first
of
all
note
,
how
wisely
Naomi
dealt
with
her
husbands
inheritance
:
she
might
haue
kept
it
to
get
her selfe
a
good
marriage
,
yet
she
giueth
it
to
Ruth
:
she
might
haue
sold
it
to
fill
her
purse
,
but
she
bestoweth
it
to
preferre
her
daughter
.
Wherein
she
teacheth
vs
,
with
what
loue
we
must
do
for
our
children
,
namely
,
that
for
them
we
must
depart
with
our
owne
maintenance
,
and
vnto
their
good
,
not
only
to
the
vttermost
,
but
also
beyond
our
power
.
And
this
is
worthy
to
be
noted
of
widdowes
,
which
are
wealthily
left
by
their
husbands
,
who
are
wont
but
little
to
care
for
their
children
,
but
to
bestowe
their
goods
vpon
youthfull
companions
:
see
heere
this
Naomi
hauing
but
a
daughter
in
law
,
she
giueth
her
the
whole
inheritance
,
as
if
she
had
beene
borne
for
it
:
and
truely
,
the
onely
cause
(
in
regard
of
our selues
)
of
all
our
wealth
is
,
that
we
might
bestow
it
vpon
our
children
,
how
grieuous
is
it
in
many
places
to
see
both
lands
and
liuings
consumed
by
them
,
which
neuer
swet
for
them
,
and
many
poore
children
to
whome
of
right
they
do
pertaine
,
to
be
destitute
both
of
friends
and
maintenance
,
and
all
through
the
wanton
mariages
of
their
youthfull
mothers
,
but
of
this
matter
we
haue
spoken
already
,
and
shall
be
sufficient
to
remember
at
this
time
.
Secondly
,
by
this
we
may
gather
,
that
a
mariage
is
a
meere
ciuill
action
,
because
in
the
finishing
thereof
,
there
is
not
vsed
eyther
Priest
,
or
Leuite
,
as
we
may
see
in
this
place
,
but
is
onely
pronounced
by
the
man
in
the
presence
of
the
elders
,
euen
in
the
place
of
iudgement
.
Hence
it
commeth
,
that
in
auncient
time
we
reade
of
mariages
,
but
neuer
celebrated
in
Churches
,
but
in
priuate
assemblyes
,
except
Princes
,
which
were
wont
to
make
great
and
generall
feasts
.
For
this
institution
that
mariages
should
be
kept
in
Churches
,
came
vp
of
late
,
many
hundred
yeares
since
the
dayes
of
the
Apostles
:
but
yet
must
not
be
disanulled
,
but
obserued
as
a
holy
and
commendable
order
,
first
,
for
the
auoyding
of
confusion
,
that
those
which
are
fit
,
might
be
ioyned
together
before
the
faithfull
,
secondly
,
for
the
more
honour
of
the
estate
of
matrimonie
,
that
they
might
know
it
was
with
all
reuerence
to
be
vndertaken
,
seeing
they
came
as
it
were
euen
before
the
face
of
the
almighty
,
there
to
be
vnited
.
Thirdly
,
that
it
might
be
begun
with
most
earnest
and
seruent
prayer
,
and
therevpon
came
the
Ministers
to
haue
a
hand
in
it
.
Fourthly
,
that
it
might
be
publikely
knowne
among
all
the
congregation
.
Fiftly
,
that
those
mariages
which
were
priuatly
kept
and
concluded
,
might
be
accompted
suspitious
and
vnlawfull
.
Wherefore
we
must
not
in
any
wise
breake
this
godly
order
of
the
Church
of
God
,
for
as
it
was
lawfull
for
the
godly
in
old
time
to
keepe
them
in
houses
,
much
more
may
the
company
of
the
faithfull
now
celebrate
them
in
Churches
,
alwayes
remembring
,
that
we
make
it
no
article
of
our
faith
,
but
hold
it
necessary
onely
for
order
and
vnity
.
Thirdly
by
this
we
also
obserue
the
end
of
all
mariages
,
which
is
first
for
the
commaundement
of
God
,
and
secondly
for
the
increase
of
the
Church
.
Both
these
are
heere
set
downe
by
Boaz
in
these
words
,
to
stirre
vp
the
name
of
the
dead
vpon
his
inheritance
,
and
that
the
name
of
the
dead
be
not
put
out
from
among
his
bretheren
.
This
was
the
speciall
commaundement
of
God
that
he
should
marry
his
kinsemans
wife
,
and
rayse
vp
seede
to
his
kinseman
,
which
was
as
we
lately
shewed
you
for
the
multiplying
of
the
Church
.
By
the
which
we
may
examine
all
the
intentions
of
mariage
,
whatsoeuer
.
First
,
if
we
do
not
take
it
in
hand
for
the
commaundement
of
God
,
what
hope
can
they
euer
haue
of
the
blessing
of
the
Lord
vpon
them
;
like
as
a
labourer
which
setteth
himselfe
to
another
mans
worke
without
his
consent
,
hath
nothing
for
his
paynes
,
euen
so
all
they
whatsoeuer
they
be
,
which
haue
married
of
their
owne
brayne
,
without
respect
to
the
law
of
God
,
can
neuer
haue
or
craue
any
blessing
of
the
Lord
vpon
themselues
or
their
posterity
:
Oh
,
fearefull
consideration
,
worthy
to
be
considered
of
all
them
which
vnaduisedly
go
about
to
marry
,
for
a
wild
tree
bringeth
foorth
sowre
fruite
,
and
wicked
parents
which
haue
no
regard
of
holinesse
in
their
mariages
,
do
seldome
bring
any
wholesome
fruite
to
the
Lord
.
But
some
will
say
how
shall
we
knowe
how
or
in
what
sort
to
behaue
our selues
,
that
before
wee
marry
wee
might
ayme
at
nothing
beside
the
commaundement
of
God
?
Hearken
a
little
and
I
will
briefely
instruct
you
out
of
the
word
of
God
.
First
of
all
,
the
care
of
those
that
will
be
maried
,
must
be
for
the
onely
blessing
of
God
,
which
is
the
very
finall
cause
of
this
institution
.
Therefore
after
the
floud
,
the
Lord
in
the
restoring
all
things
,
Secondly
,
the
intention
of
them
that
marry
for
the
commaundement
of
God
,
is
,
that
thereby
they
might
liue
more
soberly
in
their
seuerall
vocations
;
for
as
the
wanton
oxe
is
brideled
in
the
yoke
,
so
vnruled
youth
is
gouerned
by
mariage
,
for
if
we
regard
the
minde
of
them
that
marry
,
it
is
stayed
vpon
one
,
if
the
company
of
the
body
,
Thirdly
,
they
which
marry
for
obedience
vnto
God
,
must
onely
minde
godly
and
not
wealthy
matches
,
they
must
looke
on
the
heart
not
on
the
face
,
they
must
waigh
the
disposition
,
and
not
the
riches
,
they
must
not
say
as
the
deuill
said
to
Christ
,
all
this
will
I
giue
,
But
who
are
they
which
haue
desired
or
obtayned
a
wealthie
marriage
for
eyther
of
these
causes
?
if
the
poore
should
goe
in
collection
for
reliefe
of
them
which
for
this
occasion
haue
richly
ioyned
themselues
,
what
should
they
gather
?
or
how
farre
should
they
goe
?
to
how
many
persons
might
they
come
,
before
they
get
a
shilling
?
Truely
for
this
cause
they
desire
them
,
some
,
that
they
might
lauish
out
the
more
in
riotous
expenses
,
with
the
rich
man
in
the
Gospell
,
to
seede
in
pleasure
,
to
be
clothed
in
silke
,
to
mayntayne
dogges
,
houndes
,
haukes
,
horses
,
and
retinues
of
idle
men
,
but
neuer
the
Church
of
God
fareth
the
better
for
them
.
Agayne
by
their
wealth
,
they
haue
idlenesse
and
time
to
wander
abroade
,
heere
to
feast
and
to
make
merry
,
there
to
playe
and
disporte
themselues
in
bodilie
exercises
,
and
worldlie
vanities
,
but
neuer
one
houre
the
more
is
spent
in
the
seruice
of
God
,
but
much
the
lesse
,
for
the
Deuils
sweete
and
pleasant
baits
drawe
away
theyr
mindes
from
the
consideration
of
theyr
owne
miseries
.
Agayne
,
they
are
many
times
a
thousand
folde
more
clogged
with
the
cares
of
their
wealth
,
then
the
poorest
soule
to
prouide
bread
for
his
family
,
by
his
bodily
labour
.
Lastly
,
theyr
desire
is
to
leaue
great
possessions
to
theyr
posteritie
,
that
the
honour
of
theyr
houses
may
be
increased
,
and
the
name
of
theyr
memory
might
bee
euerlastingly
recorded
,
so
that
neyther
the
glory
of
God
,
the
promoting
of
the
Gospell
,
the
relieuing
of
the
faithfull
,
or
the
succouring
of
Iesus
Christ
hymselfe
,
is
any
part
of
the
thought
of
these
couetous
wretches
,
but
as
they
desire
the
inheritances
of
the
Lord
to
be
their
portion
in
this
present
life
,
so
they
haue
them
for
the
canker
of
their
soules
,
the
rust
to
consume
them
,
the
care
to
torment
them
,
the
feare
to
forsake
them
,
the
loue
to
enioy
them
,
the
trauaile
to
increase
them
,
and
the
reckoning
for
abusing
them
to
their
endlesse
confusion
.
Therefore
except
the
Lord
doe
build
the
house
,
their
labour
is
but
in
vaine
that
build
it
,
except
the
Lord
make
the
marriage
,
the
riches
of
Salomon
cannot
continue
them
,
for
better
is
a
little
that
the
righteous
hath
,
Lastly
,
he
that
marrieth
for
obedience
vnto
God
,
must
haue
this
care
to
prouide
before
hand
things
honest
and
lawfull
for
the
present
maintenance
of
wife
and
family
.
Fourthly
,
by
this
that
Boaz
sayeth
,
he
taketh
Ruth
to
wife
,
for
to
stirre
vp
the
name
of
the
dead
,
and
that
the
name
of
the
dead
be
no
more
forgotten
among
his
brethren
in
the
gate
of
his
place
:
We
note
,
that
our
mariages
must
be
taken
in
hand
also
to
this
end
,
for
the
multiplying
of
the
Church
of
God
;
we
haue
alreadie
shewed
how
one
cause
of
this
brothers
mariage
was
for
that
vse
and
purpose
,
and
in
this
place
not
vnnecessary
to
confirme
.
For
the
lawe
of
this
mariage
was
speciall
onely
for
God
his
people
,
and
therefore
for
the
augmenting
of
the
number
of
the
Lords
flocke
.
And
as
this
was
among
the
Iewes
,
that
euery
family
might
haue
some
temporall
inheritours
,
euen
so
is
it
among
the
Gentiles
,
that
if
it
be
possible
,
eueryone
should
bring
one
infant
or
other
,
to
be
an
inheritour
of
the
Lords
kingdome
.
By
the
which
parents
are
taught
to
be
more
carefull
for
the
education
and
instruction
of
their
children
,
then
for
their
procreation
and
birth
,
for
they
are
made
the
fathers
and
mothers
of
Christ
in
his
members
;
therefore
they
must
not
leaue
him
to
Herod
,
that
is
,
they
must
not
giue
their
children
to
the
power
of
Sathan
by
theyr
negligence
and
want
of
teaching
:
they
are
accursed
that
lay
stumbling
blocks
before
the
blinde
,
and
shall
not
they
also
that
leade
them
into
the
sea
,
where
is
nothing
but
drowning
?
euen
so
if
godlesse
parents
doe
le●de
theyr
children
and
innocent
babes
into
damnable
ignorance
,
who
shall
aunswere
for
their
soules
?
shall
not
the
authors
of
this
destruction
?
Had
not
parents
neede
then
to
looke
to
themselues
,
for
if
they
haue
as
much
golde
as
Salomon
had
,
and
as
great
inheritances
as
Caleb
had
,
and
as
much
possession
of
Cattell
as
Iob
had
,
yet
if
they
be
not
able
to
bring
vp
their
children
in
the
feare
of
God
,
it
were
better
for
parents
and
children
they
had
neuer
beene
borne
,
then
miserably
to
liue
in
wealth
,
and
bee
euery
houre
in
daunger
of
damnation
.
But
how
then
will
you
say
,
must
we
be
carefull
for
the
instruction
of
our
children
?
I
aunswere
,
you
must
be
carefull
of
these
two
things
:
first
,
that
you
teach
them
that
which
is
good
,
secondly
,
that
you
giue
no
euill
example
vnto
them
.
Concerning
the
first
,
for
the
teaching
of
them
the
truth
,
you
must
first
teach
them
the
matter
of
theyr
faith
,
and
secondly
how
to
pray
.
The
matter
of
theyr
faith
,
is
contayned
in
the
twelue
articles
,
commonly
called
our
creede
or
beliefe
,
which
euery
father
and
mother
is
bound
to
teach
theyr
children
,
with
the
pure
vnderstanding
thereof
,
and
as
they
be
able
to
shewe
them
the
proofes
thereof
out
of
the
word
of
God
,
I
meane
as
the
children
be
able
to
receiue
it
.
Heerein
,
they
must
instruct
them
of
the
miserable
estate
of
mankinde
after
their
fall
,
by
the
vse
and
vnderstanding
of
the
morall
lawe
,
contayned
in
the
two
tables
of
the
tenne
Commaundements
▪
with
the
proofes
thereof
out
of
the
scripture
,
and
the
deliuerance
by
the
death
and
bloudsheading
of
Iesus
Christ
the
eternall
and
onely
begotten
sonne
of
God
.
Againe
,
you
must
teach
them
to
pray
according
as
the
Lord
hath
taught
vs
in
that
forme
which
we
call
the
Lords
prayer
,
Lastly
,
if
you
your selues
doe
not
walke
before
them
without
reproofe
,
in
pure
and
sanctified
conuersations
,
whatsoeuer
you
teach
them
,
you
presently
tread
out
againe
,
for
simple
people
and
young
children
liue
by
examples
,
and
not
by
precept
:
If
you
teach
them
to
worship
God
,
you
must
also
before
their
faces
,
worship
the
same
,
that
they
may
practise
by
your
example
.
If
you
bid
them
that
they
sweare
not
,
you
your selfe
must
be
carefull
not
to
sweare
,
or
else
they
will
not
beleeue
you
;
for
as
the
people
looke
vpon
the
life
of
their
pastour
,
so
the
young
children
beholde
the
steps
of
their
parents
.
And
we
see
in
bruite
beasts
that
examples
are
much
more
effectuall
then
precepts
;
they
cannot
speake
,
yet
how
do
they
traine
vp
their
young
ones
.
It
is
reported
of
the
Harts
of
Scithia
,
that
they
teach
their
young
ones
to
leape
from
banke
to
banke
,
from
rocke
to
rocke
,
from
one
turfe
to
another
by
their
owne
example
,
leaping
before
them
,
which
otherwise
they
would
neuer
practise
,
by
which
meanes
when
they
are
hunted
,
no
beast
can
euer
take
them
.
Euen
so
,
if
you
goe
before
your
children
in
examples
while
they
are
young
.
Sathan
the
hunter
and
roaring
Lion
shall
neuer
haue
them
for
his
pray
.
When
they
learne
to
speake
,
they
take
the
words
from
our
owne
mouthes
,
euen
so
when
they
shall
learne
to
worship
,
feare
,
loue
,
honour
,
and
pray
vnto
the
Lord
,
let
them
take
you
for
their
examples
,
as
Iacob
did
Abraham
and
Izaak
.
Now
let
vs
giue
prayse
to
God
.
The
fourteenth
Lecture
.
Chap.
4.
ver.
11.12
.
11
And
all
the
people
that
were
in
the
gate
,
and
the
elders
saide
,
we
are
witnesses
:
The
Lorde
make
the
wife
that
commeth
into
thy
house
,
like
Rahel
and
Leah
,
which
twain
did
build
the
house
of
Israel
,
&
that
thou
mayest
doe
worthily
in
Ephrathah
,
and
bee
famous
in
Bethlehem
.
12
And
that
thy
house
be
like
the
house
of
Pharez
,
whom
Thamar
bare
vnto
Iudah
,
of
the
seede
which
the
Lorde
shall
giue
thee
of
this
young
woman
.
AS
we
haue
hitherto
heard
of
Boaz
and
his
kinseman
,
the
one
in
resigning
,
&
the
other
in
receyuing
his
right
,
in
the
place
of
iudgement
,
and
the
presence
of
the
elders
and
people
:
So
now
the
holy
Ghost
proceedeth
to
declare
vnto
vs
,
the
behauiour
of
this
latter
sort
at
this
marriage
of
Boaz
:
which
is
their
aunswere
vnto
that
speech
of
Boaz
,
when
hee
calleth
them
to
witnesse
the
bargaine
.
The
wordes
doe
easily
deuide
themselues
into
twoe
partes
,
the
first
is
their
confessions
to
bee
witnesses
of
the
contract
,
in
these
wordes
:
Then
spake
all
the
people
and
elders
,
we
are
witnesses
.
The
second
part
is
the
praier
they
make
for
Boaz
and
Ruth
in
the
nexte
wordes
,
consisting
of
two
partes
;
the
first
is
the
fruitfulnesse
of
Ruth
,
when
they
pray
she
may
be
like
Rahel
and
Leah
:
that
he
may
bee
wealthy
in
Ephrathah
,
and
famous
in
Bethelehem
:
The
second
member
of
this
second
parte
is
for
the
blessing
of
God
vppon
the
posteritie
of
thes●
two
new
married
persons
:
In
the
12.
verse
,
that
their
house
might
bee
like
the
house
of
Pharez
the
sonne
of
Aidah
,
which
till
that
time
,
had
the
cheefest
dignitie
in
the
tribe
of
Iudah
,
and
so
continued
till
the
scepter
was
taken
from
Iudah
,
and
the
lawgiuer
from
between
his
feete
,
which
was
almost
fifteene
hundred
yeares
,
vntill
the
raigne
of
the
Idumean
Herode
:
Of
these
partes
let
vs
briefly
speake
in
order
,
by
the
assistance
of
God
his
heauenly
spirite
,
and
the
permission
of
the
time
.
And
all
the
people
]
These
wordes
as
we
shewed
you
,
are
the
first
parte
,
wherein
the
rulers
and
people
acknowledge
their
testimony
with
one
consent
,
freely
yeelding
vnto
the
request
of
Bohaz
,
and
willingly
reioycing
at
that
so
straunge
a
matter
,
when
one
of
the
chiefe
of
their
elders
,
for
loue
of
the
lawe
of
God
,
woulde
to
his
owne
discommodity
,
marrie
with
a
straunger
,
and
so
base
a
woman
,
looking
neyther
on
birth
nor
wealth
,
but
on
the
hidden
man
of
the
hearte
,
making
vertue
his
choise
,
and
religion
his
portion
:
Out
of
the
which
we
note
.
First
,
that
it
is
the
dutie
of
the
godly
willingly
in
any
good
matter
to
giue
their
testimonie
for
their
brethren
:
for
men
in
this
latter
age
are
grow●n
so
feareful
,
that
they
,
will
hardely
testifie
the
truth
,
for
dreade
of
some
euil
that
might
ensue
thereby
,
these
persons
are
not
of
the
minde
of
these
godly
Iewes
,
both
Elders
and
other
in
this
place
,
which
of
their
owne
accorde
,
giue
witnesse
vnto
Bohaz
for
the
purchase
of
his
lande
,
and
the
marriage
of
his
wife
,
Secondly
,
by
this
wee
note
,
that
seeing
they
all
witnessed
,
and
they
all
prayed
for
Boaz
,
the
dutie
of
them
that
are
gathered
together
in
any
godly
assembly
,
which
is
to
ioyne
themselues
in
the
same
holy
exercises
,
if
they
heare
the
other
must
heare
;
if
they
pray
the
other
must
pray
:
if
they
sing
,
the
other
must
also
sing
:
for
this
is
the
felowshippe
of
the
saintes
,
or
els
nothing
is
:
When
we
read
the
church
of
God
continued
together
in
breaking
breade
:
The
Lorde
make
]
Now
wee
haue
made
an
ende
of
the
first
parte
,
let
vs
go
to
the
second
,
which
is
the
prayer
of
these
people
and
elders
,
the
first
member
whereof
is
contayned
in
these
wordes
,
wherein
they
pray
for
the
fruitfulnesse
of
Ruth
,
alleadging
an
example
to
testify
the
loue
they
beare
to
Bohaz
that
they
desire
his
wife
to
bee
as
fruitfull
as
eyther
Leah
,
or
Rahell
,
who
builded
the
house
of
Israel
,
so
that
they
would
haue
him
the
father
of
much
people
,
in
so
much
as
his
name
both
of
wealth
and
children
might
aduance
the
dignity
of
Bethlehem
Ephrathah
.
First
therefore
hence
we
note
the
duetie
of
all
the
godly
which
is
to
pray
for
the
welfare
one
of
another
,
but
especially
in
marriage
,
for
the
prayers
of
the
faithfull
are
as
needfull
for
the
married
as
skilfull
mariners
in
the
boate
of
passengers
.
Therefore
wee
reade
of
fewe
godly
marriages
in
the
scripture
,
but
they
were
celebrated
with
prayer
,
Secondly
,
by
this
wee
gather
that
the
greattest
blessing
in
marriage
is
the
bearing
of
children
,
the
blessing
vpon
the
vyne
,
is
to
bring
many
grapes
,
the
blessing
vpon
the
earth
is
to
bee
fruitful
in
bringing
and
springing
much
corne
,
and
pasture
:
the
blessing
on
the
sea
,
is
the
multiplying
of
the
fish
,
and
the
blessing
of
marriage
is
many
children
:
Therefore
in
this
place
they
pray
that
Ruth
might
bee
like
Rahel
and
Leah
,
which
builded
all
Israell
,
that
is
,
they
were
the
mothers
of
a
greate
nation
,
they
multiplyed
in
their
posterity
to
a
number
like
the
starres
of
heauen
.
Thirdely
,
by
this
prayer
of
these
elders
and
people
,
we
note
that
for
the
helping
of
our
weaknes
in
prayer
,
and
releeuing
of
our
wantes
,
we
may
set
before
vs
the
goodnes
of
God
vnto
others
.
In
this
place
they
pray
that
Ruth
may
be
as
fruitful
as
Rahel
and
Leah
which
were
the
wiues
of
Iacob
,
who
bare
him
eight
sonnes
&
one
daughter
,
expressing
their
hearty
prayer
for
Bohaz
and
Ruth
,
by
the
example
of
these
twaine
.
The
like
we
may
reade
of
the
Apostles
,
This
teacheth
vs
this
profitable
lesson
,
that
before
we
pray
,
wee
shoulde
learne
and
consider
our
wantes
by
the
worde
of
God
,
that
we
aske
not
at
the
handes
of
the
Almighty
,
any
thing
beside
that
which
is
godly
,
honest
and
lawfull
:
for
many
I
am
perswaded
,
doe
sodainely
and
vnaduisedly
starte
vp
into
the
presence
of
the
Lorde
with
rash
and
vngodly
desires
,
because
they
want
the
knowledge
of
the
word
of
God
,
and
the
due
consideration
of
those
thinges
which
they
wante
.
Of
this
sort
are
all
the
prayers
of
the
papistes
,
for
they
neither
vnderstand
their
prayers
in
a
straunge
tongue
,
nor
yet
will
examine
them
by
the
worde
of
God
:
Vnto
these
I
adde
the
prayers
and
wishes
of
the
ignorant
multitude
,
which
are
as
farre
from
the
〈◊〉
yers
of
the
faithfull
,
as
the
Moone
is
from
the
earth
.
For
as
it
is
impossible
for
a
man
to
go
without
his
legges
,
or
to
see
without
his
eyes
,
so
is
it
impossible
for
these
to
praye
without
the
knowledge
of
the
Gospell
:
For
in
our
prayers
wee
must
speake
to
the
Lorde
in
his
owne
tongue
,
as
he
speaketh
in
his
worde
,
but
what
can
these
personnes
bring
out
of
the
treasures
of
the
holy
scriptures
?
scant
one
sentence
in
the
whole
gospel
rightly
vnderstood
,
how
then
can
they
bring
the
matter
of
theyr
whole
prayers
,
if
they
want
but
one
thing
that
will
suffice
?
but
who
is
liuing
which
standeth
not
in
neede
of
many
thousande
mercyes
?
But
I
knowe
their
olde
excuse
,
for
they
say
they
praye
according
to
the
Scripture
,
Fourthly
by
this
prayer
of
these
elders
wee
obserue
,
that
we
must
especially
pray
for
the
multiplying
&
augmenting
of
the
faithfull
,
for
they
pray
that
Ruth
may
bee
like
,
not
to
the
daughters
of
Lot
,
of
whome
came
the
cursed
Moabites
and
Ammonites
:
nor
yet
to
Rebecca
,
of
whome
came
the
vngodly
Edomites
:
nor
yet
to
Keturah
,
from
whom
came
the
godlesse
Madianites
and
Arabians
,
but
to
Rahel
and
Leah
which
builded
the
house
of
Israel
,
that
is
which
increased
the
Lordes
people
,
which
multiplyed
the
heyres
of
the
promised
land
,
and
augmented
the
number
of
the
faithful
.
This
our
sauiour
commanded
to
be
done
,
next
to
the
glorifying
of
God
:
for
first
wee
say
,
hallowed
bee
thy
name
;
and
then
thy
kingdome
come
,
which
is
,
first
that
the
spirit
might
raign
in
our
harts
;
&
then
that
mo
saints
may
be
added
to
the
Church
.
For
we
must
pray
for
the
frends
&
not
for
the
enemies
of
Christ
.
For
this
cause
Paule
compareth
marriage
to
the
coniunction
betweene
Christ
&
his
Church
:
for
as
the
one
ingendreth
many
saints
,
Fiftly
,
by
the
praier
of
these
people
we
note
,
the
second
blessing
of
a
godly
mariage
,
which
is
to
gather
by
lawfull
meanes
much
wealth
:
for
that
which
in
the
English
is
,
doe
worthely
in
Ephrathah
in
the
Hebrewe
is
,
gather
wealth
in
Ephrathah
:
For
it
is
more
generall
in
the
english
,
then
in
the
originall
,
for
to
gather
wealth
by
honest
meanes
,
is
to
doe
worthely
,
because
it
is
the
blessing
of
God
:
Therefore
wee
wil
take
the
surest
and
the
safest
interpretation
,
by
the
which
this
collection
is
confirmed
,
and
their
meaning
is
,
that
Boaz
which
in
his
mariage
respected
not
riches
,
should
by
his
godly
choise
enioy
a
vertuous
wife
to
bring
vp
faithfull
children
,
&
increase
his
substance
by
the
blessing
of
God
,
that
he
might
aduance
the
honour
of
their
countrey
and
Cittie
.
Neyther
is
this
vnknowne
that
after
children
,
the
growing
in
wealth
is
the
next
blessing
of
the
Lorde
,
as
Abrahams
seruant
telleth
Laban
,
the
Lorde
hath
blessed
my
maister
exceedingly
,
Concerning
the
first
,
which
is
getting
of
wealth
;
first
our
onely
care
must
bee
for
the
blessing
of
God
to
encrease
vs
:
Lastly
in
departing
from
his
wealth
,
first
,
if
hee
haue
wronged
any
man
,
he
must
follow
the
example
of
Zacheus
,
restore
foure
fould
,
Now
let
vs
giue
thankes
to
God
.
The
fifteenth
Lecture
.
Chap.
4.
Vers.
12.13.14.15
.
12
And
that
thy
house
be
like
the
house
of
Pharez
,
whome
Thamar
bare
vnto
Iudah
,
of
the
seede
which
the
Lord
shall
giue
thee
of
this
young
woman
.
13
So
Boaz
tooke
Ruth
,
and
she
was
his
wife
,
and
when
he
went
in
vnto
her
,
the
Lord
gaue
that
she
conceiued
,
and
bare
a
sonne
.
14
And
the
women
sayde
vnto
Naomi
,
Blessed
bee
the
Lord
,
which
hath
not
left
thee
this
day
without
a
kinseman
,
and
his
name
shall
be
continued
in
Israell
.
15
And
this
shall
bring
thy
life
agayne
,
and
cherish
thine
old
age
,
for
thy
daughter
in
law
which
loueth
thee
hath
borne
him
,
which
is
better
to
thee
then
seuen
sonnes
.
WE
haue
shewed
you
the
last
sabbaoth
,
that
this
12.
verse
is
a
part
of
the
prayer
of
the
elders
and
people
at
the
marriage
of
Boaz
and
Ruth
,
for
in
the
first
part
they
prayed
for
the
fruitfulnesse
of
the
woman
,
but
in
this
they
commend
vnto
God
the
blessing
for
their
posteritie
,
and
because
we
then
deuided
it
,
we
will
first
of
all
handle
it
,
and
then
proceede
to
that
which
followeth
.
First
therefore
out
of
this
second
part
in
their
prayer
,
we
gather
another
duety
of
the
godly
in
praying
for
children
,
which
is
,
to
desire
in
some
measure
the
blessings
of
this
world
,
eyther
riches
or
honour
vpon
them
:
which
in
this
place
these
Iewes
doe
vnfainedly
pray
for
the
house
,
or
posteritye
of
Boaz
,
when
they
say
,
and
that
thy
house
may
be
like
the
house
of
Pharez
,
who
had
the
birthright
of
Iudah
,
whose
posteritye
was
the
noblest
of
all
the
family
,
from
whome
also
descended
this
Bohaz
,
as
appeareth
by
the
end
of
this
Chapter
,
which
flourishing
estate
,
as
it
had
continued
in
the
progeny
of
Pharez
for
sixe
generations
,
so
they
wish
it
might
follow
in
his
posteritye
for
many
more
,
neyther
is
this
speciall
in
this
place
,
but
also
dispersed
thorough
all
the
scripture
,
for
wee
knowe
what
promise
the
Lord
made
vnto
Abraham
,
These
things
considered
by
the
example
of
these
promises
of
the
Lord
,
and
the
persons
of
these
fathers
,
we
haue
an
excellent
way
described
for
the
mayntenaunce
of
our
possession
,
in
the
name
of
our
posteritie
:
which
is
this
,
to
commend
it
by
prayer
to
the
tuition
of
the
eternall
God
,
for
that
which
he
hath
promised
,
may
we
pray
for
,
the
same
way
,
that
maketh
barren
women
to
become
fruitfull
,
the
increase
of
the
earth
to
multiply
,
the
heauens
to
giue
theyr
rayne
,
Countreyes
to
be
deliuered
from
sword
,
famine
,
and
pestilence
,
and
pulleth
downe
all
the
blessings
of
God
vpon
vs
,
is
also
the
appointed
meanes
for
the
continuance
of
worldly
families
.
But
how
long
,
how
long
shall
I
perswade
the
world
before
they
beleeue
it
?
doe
they
not
spend
their
dayes
in
worldly
deuises
,
to
compasse
the
earth
by
multitudes
of
purchasings
,
which
are
alwayes
trauailing
abroade
in
restlesse
iourneyes
by
many
bargaines
to
augment
their
substance
,
vsing
all
lawfull
and
vnlawfull
meanes
for
to
increase
their
wealth
,
and
inlarge
their
possessions
,
that
their
posteritie
might
be
honourable
when
they
are
dead
,
their
children
aduaunced
by
money
not
by
vertue
,
maintained
by
pride
not
by
humilitie
,
raigne
like
kings
in
all
manner
of
pleasure
vpon
the
earth
,
while
the
fathers
are
tormented
in
hell
for
their
wrongfull
oppressions
;
thus
men
pray
on
the
world
as
the
eagles
on
the
altars
,
and
the
birds
on
Abrahams
sacrifice
,
but
not
to
the
Lord
,
as
the
young
rauens
that
call
vpon
him
,
who
being
left
of
their
owne
parents
,
are
fed
by
the
Lord
,
that
his
kindnes
might
be
manifested
to
our
children
as
well
as
to
birds
,
and
that
their
welfare
dependeth
vpon
the
blessing
of
God
,
not
the
benefite
of
elders
,
the
fauour
of
our
maker
,
not
the
couetousnes
of
our
fathers
.
Against
these
it
is
that
the
Prophet
cryeth
and
curseth
,
Secondly
,
by
this
verse
we
may
note
,
when
they
expressely
make
mention
of
Thamar
the
mother
of
Pharez
,
and
wish
the
posterity
of
Boaz
to
be
like
his
,
the
great
blessing
of
God
vpon
that
incestuous
birth
;
for
we
know
the
history
,
how
that
Thamar
was
the
daughter
in
law
of
Iudah
,
In
these
three
verses
following
,
the
holy
Ghost
declareth
the
blessing
of
God
vpon
this
mariage
of
Boaz
and
Ruth
.
The
words
containe
in
them
two
parts
,
the
first
part
is
of
Boaz
ver.
13.
the
second
is
of
the
women
that
were
present
at
the
trauaile
of
Ruth
.
The
first
part
sheweth
,
how
Boaz
taking
Ruth
,
and
vsing
her
as
his
wife
,
had
the
blessing
of
God
,
in
conceiuing
and
bearing
him
a
sonne
:
the
other
part
of
the
women
,
is
their
reioysing
with
Naomi
for
this
fruitfulnesse
of
Ruth
;
it
comprehendeth
two
partes
,
the
first
,
theyr
thankesgiuing
to
God
,
vers.
14.
in
these
words
,
Blessed
be
God
,
secondly
,
the
matter
of
their
thankesgiuing
in
the
words
following
,
first
,
for
Bohaz
his
sake
,
in
that
God
had
left
him
to
be
Naomies
kinseman
,
secondly
,
because
this
childe
of
Ruthes
her
louing
daughter
in
law
,
should
renew
her
yeares
,
and
cherish
her
old
age
:
of
these
parts
let
vs
briefely
speake
in
order
.
So
Boaz
,
tooke
]
After
the
solemnitie
of
this
mariage
,
in
the
presence
of
the
people
,
and
their
prayer
ended
which
they
powred
foorth
in
the
behalfe
of
both
these
partyes
and
their
posteritie
,
Bohaz
proceedeth
to
the
end
of
this
action
,
and
taketh
Ruth
to
his
house
to
be
his
wife
,
as
a
duety
of
a
kinde
and
a
godly
husband
.
For
all
this
while
we
must
imagine
that
Ruth
was
absent
from
the
place
of
this
communication
,
and
according
to
the
counsayle
of
her
mother
,
First
,
the
duety
of
all
godly
husbands
,
which
is
to
take
their
wiues
and
dwell
with
them
,
as
this
Boaz
doth
Ruth
,
for
it
is
no
doubt
,
but
that
he
presently
went
to
the
house
of
her
mother
,
and
thence
tooke
her
,
bringing
her
to
his
owne
house
,
that
there
they
might
liue
and
loue
together
.
This
phrase
of
scripture
wee
may
finde
vsed
in
many
places
,
as
in
the
history
of
Izaak
,
Secondly
by
this
we
may
gather
who
is
the
author
and
sender
of
children
,
which
is
the
Lord
:
for
this
scripture
sayth
that
the
Lord
gaue
her
to
conceiue
,
for
as
Paule
sayth
of
the
corne
that
is
cast
into
the
earth
,
Thirdly
,
by
this
we
gather
,
that
it
is
a
greater
blessing
to
be
the
mother
of
a
sonne
,
then
the
parent
of
a
daughter
,
if
it
so
please
God
to
send
them
:
for
in
this
place
the
holy
Ghost
sayth
,
that
the
Lord
gaue
her
and
she
conceiued
and
brought
foorth
a
sonne
,
as
if
he
had
said
,
the
Lord
gaue
her
her
owne
desire
,
and
the
best
issue
,
which
was
a
manchild
:
for
this
cause
our
Sauiour
saith
,
And
the
women
]
Now
we
must
proceede
to
the
second
part
of
this
scripture
,
wherein
is
declared
what
issue
and
effect
this
wrought
in
other
,
for
so
soone
as
the
child
was
borne
,
it
did
not
only
bring
comfort
to
the
parents
,
but
also
ioy
and
gladnes
to
the
godly
citizens
of
Bethlehem
:
among
whome
these
women
are
reported
by
the
holy
Ghost
(
which
no
doubt
,
were
present
at
the
deliuery
of
Ruth
)
to
magnify
the
name
of
God
,
for
this
so
great
a
benefit
bestowed
vpon
the
old
woman
:
although
her
children
were
dead
,
yet
her
name
might
be
recouered
by
her
louing
daughter
in
lawe
.
By
this
we
first
of
all
obserue
the
duety
of
all
the
faithfull
,
which
is
to
reioyse
with
them
that
reioyse
,
Secondly
,
the
manner
of
theyr
reioysing
must
be
considered
,
which
the
holy
Ghost
hath
set
downe
in
these
words
,
Blessed
be
the
Lord
:
wherein
they
testifye
perfect
ioy
both
to
the
Lord
by
praysing
him
and
giuing
thankes
;
and
also
to
Naomi
,
vnto
whome
nothing
could
be
more
acceptable
,
then
to
heare
the
name
of
God
to
be
blessed
for
her
sake
.
To
blesse
in
the
scripture
whensoeuer
it
is
referred
to
God
,
signifieth
to
prayse
or
to
giue
thankes
:
as
when
Zachary
sayth
,
Blessed
be
the
Lord
God
of
Israell
,
Thirdly
,
the
matter
of
their
thanksgiuing
,
must
be
considered
,
for
they
prayse
God
,
because
he
had
kept
a
kinsman
aliue
for
Naomi
,
whose
name
should
be
continued
in
the
people
of
God
;
so
that
in
plaine
words
they
commend
the
kindnes
of
God
,
because
he
had
so
prouided
for
this
godly
Naomi
,
as
she
might
be
comforted
by
his
meanes
,
and
his
name
continued
by
her
daughter
,
and
all
three
eased
by
this
one
childe
.
By
the
which
we
are
taught
these
two
profitable
lessons
:
first
,
that
we
must
magnify
God
for
the
life
of
our
friends
;
so
doe
these
Iewes
for
the
life
of
Bohaz
,
by
whome
the
Lord
brought
such
great
comfort
to
both
these
destitute
and
desolate
widdowes
,
for
as
we
are
sorry
for
their
death
,
when
it
is
too
late
,
so
must
we
be
thankefull
for
their
life
,
when
yet
they
are
with
vs
:
the
sonne
for
the
life
of
his
father
,
and
the
father
for
the
sonne
,
the
wife
for
her
husband
,
and
the
husband
for
his
wife
,
the
seruant
for
his
maister
,
the
subiects
for
their
prince
,
the
people
for
their
teachers
,
and
the
daughters
for
their
mother
.
There
are
few
of
these
but
they
bring
much
benefit
vnto
vs
,
and
no
small
comfort
doth
arise
by
their
presence
,
which
we
shall
better
perceiue
when
we
want
them
,
then
now
we
enioy
them
,
and
for
these
the
Apostle
also
willeth
vs
to
pray
,
And
this
shall
]
In
this
verse
is
the
second
part
of
their
ioy
,
in
so
much
as
now
Ruth
hath
brought
forth
a
son
,
it
is
better
to
Naomi
then
seuen
sonnes
,
for
seuen
is
taken
for
many
,
&
not
for
any
definite
number
,
as
when
Dauid
saith
,
that
he
prayseth
God
seuen
times
a
day
,
that
is
many
times
euery
day
.
Also
they
protest
in
this
verse
,
By
this
wee
see
the
duetie
of
parentes
,
which
is
to
reioyce
when
their
children
encrease
,
and
they
see
their
childrens
children
:
these
Iewish
women
no
doubt
but
spake
by
the
experience
of
their
owne
dayes
,
that
as
a
woman
,
lying
at
the
point
of
death
,
being
recouered
,
is
ioyful
&
thankeful
for
the
same
:
euen
so
old
persons
haue
newe
liues
in
their
childrens
children
:
for
which
cause
they
ought
to
be
thankeful
to
the
Lorde
:
for
the
comfort
of
their
children
,
who
may
likewise
reioyce
when
they
see
their
parentes
delight
in
their
ofspring
.
Thus
no
doubt
but
Abraham
did
when
he
saw
Esau
and
Iacob
his
sonne
Isaackes
children
,
being
borne
about
fifteene
yeares
before
his
death
:
this
did
Iacob
when
hee
sawe
Manasseh
and
Ephraim
his
sonne
Iosephes
children
,
Nowe
let
vs
giue
prayse
to
God
.
The
end
of
the
fifteenth
Lecture
.
The
sixteenth
Lecture
.
Chap.
4.
ver.
16.17
.
16
And
Naomi
tooke
the
childe
and
laid
it
in
her
lappe
,
&
became
nurse
vnto
it
.
17
And
the
women
her
neighbours
gaue
it
a
name
,
saying
,
there
is
a
childe
borne
to
Naomi
,
and
called
the
name
thereof
Obed
:
the
same
was
the
father
of
Ishai
the
father
of
Dauid
.
IN
the
former
wordes
wee
hearde
the
last
Sabboath
,
the
prayer
and
thankes
giuing
of
the
people
,
or
the
women
of
Bethlehem
,
for
the
birth
of
this
son
of
Bohaz
,
and
the
comfort
of
Naomi
:
but
now
in
these
words
the
holy
ghost
proceedeth
to
the
education
and
circumcision
of
the
childe
in
these
two
verses
:
wherein
the
holy
Ghost
deliuereth
vnto
vs
these
thinges
:
first
that
Naomi
tooke
the
care
of
the
education
of
this
childe
verse
16.
Secondly
,
the
naming
of
the
child
by
the
neighbours
,
the
women
of
Bethlehem
,
which
they
gaue
vnto
it
by
occasion
of
their
owne
wordes
,
when
they
saide
in
the
15.
verse
,
that
he
should
cherish
her
,
namely
Naomi
,
and
therefore
they
call
him
Hobed
,
which
signifieth
seruing
;
thereby
signifying
,
that
he
shoulde
serue
for
the
comfort
of
Naomi
:
of
these
parts
let
vs
briefly
speak
in
order
,
as
the
spirite
of
God
shall
giue
vtterance
and
the
time
permit
.
And
Naomi
tooke
the
child
]
After
the
mercy
of
God
in
the
blessing
of
Ruth
with
a
sonne
,
who
was
the
onely
heyre
vnto
the
house
of
Elimelech
,
the
husbande
of
Naomi
,
which
brought
no
small
ioy
to
the
old
woman
,
to
see
her
name
and
the
name
of
her
family
reuiued
in
the
birth
of
this
sonne
,
when
it
was
vtterly
decayed
in
the
sight
of
the
worlde
,
for
she
was
olde
&
a
straunger
in
Moab
,
and
had
no
hope
of
any
moe
children
,
neither
was
it
likely
that
her
daughters
in
lawe
(
their
husbandes
being
deade
)
woulde
returne
from
their
countrey
and
kindred
vnto
a
straunge
people
,
with
whom
they
had
smal
acquaintance
,
euen
none
at
all
,
Naomi
their
mother
in
lawe
excepted
,
so
that
the
hope
of
her
posteritie
being
buried
in
Moab
,
the
life
of
her
family
must
needs
decay
in
Bethlehem
.
Therefore
her
returne
to
her
owne
countrey
was
a
fauour
of
God
vnto
her
,
and
raysing
vp
the
minde
of
Ruth
to
bee
partaker
of
her
iourney
,
and
companion
in
her
trauaile
,
was
an
especiall
comfort
to
her
wearied
age
,
but
prouiding
so
honourable
a
marriage
for
her
,
and
making
her
so
fruitfull
a
wife
in
short
time
,
was
the
life
of
Naomies
death
the
renewing
of
her
family
,
the
restoring
of
her
hope
,
and
the
resurrection
of
her
dead
sonnes
,
for
the
continuance
of
their
names
in
the
gate
of
their
places
:
and
therefore
she
like
a
ioyfull
and
thankfull
grandmother
for
discharge
of
her
conscience
,
loue
of
the
infant
,
&
ease
of
her
daughter
;
becommeth
a
fellow
nurse
for
the
better
education
of
the
child
:
out
of
the
which
we
note
.
First
,
that
as
we
haue
heard
how
the
miseries
of
Naomi
were
cast
vpon
her
together
,
so
now
the
mercies
of
God
are
multiplyed
in
the
same
in
greater
measure
:
For
then
her
wo
was
begunne
by
the
death
of
her
husbande
,
continued
through
her
long
dwelling
with
the
wicked
Moabites
,
and
ripened
through
the
death
of
her
two
sonnes
:
so
now
it
falleth
againe
,
as
the
darkenesse
departeth
at
the
dawning
of
the
day
,
and
giueth
place
to
the
light
of
the
Sunne
,
so
her
miseries
are
repealed
,
first
with
the
louing
and
constant
felowshippe
of
her
daughter
in
law
Ruth
,
who
was
as
a
carefull
husbande
to
her
,
in
labouring
for
her
liuing
,
and
a
blessed
childe
to
increase
her
posterity
:
Againe
,
she
now
was
in
quyet
dwelling
among
the
people
of
God
,
enioying
the
company
of
the
faithfull
,
and
the
fellowshippe
of
her
frendes
:
moreouer
her
posterity
is
restored
in
the
fruitfulnesse
of
Ruth
,
and
she
,
euen
she
herselfe
liueth
to
see
the
day
when
al
this
falleth
vpon
her
,
to
the
endles
comfort
of
her
withered
age
,
and
present
prayse
of
the
name
of
God
.
Thus
we
see
it
a
righteous
thing
with
God
,
first
to
wound
and
then
to
heale
;
first
to
strike
and
then
to
stroke
:
first
to
cast
downe
,
and
then
to
lift
vp
:
for
this
is
certainely
the
cuppe
of
all
the
faithfull
,
that
they
must
taste
of
many
bitter
afflictions
,
before
they
come
to
the
possession
of
eternall
blessednesse
,
yea
of
worldly
misery
,
they
must
sustayne
some
crosse
,
before
they
can
be
thankefull
enough
for
that
which
they
quietly
inioy
.
So
wee
reade
of
Iob
,
howe
in
one
day
hee
had
his
corne
burnte
,
his
cattell
stolne
,
and
his
children
slaine
:
Secondly
,
by
this
verse
wee
also
gather
a
worthy
example
of
a
godly
grandmother
,
which
for
the
ease
of
her
daughter
,
the
loue
of
the
infant
,
and
the
thankefulnes
shee
owed
to
God
,
shee
became
a
fellowe
nurse
vnto
this
younge
sonne
of
Bohaz
:
for
although
the
wordes
of
the
Scripture
bee
these
,
that
shee
became
nurse
vnto
the
childe
;
yet
the
meaning
is
not
,
that
shee
tooke
it
from
the
mother
,
but
that
her
tender
care
ouer
it
was
such
,
that
during
the
weakenes
of
Ruth
,
and
absence
of
his
mother
,
shee
layde
it
in
her
lappe
,
and
was
as
carefull
for
it
,
as
any
nurse
that
was
hyred
to
that
duety
:
for
Naomi
coulde
not
bee
a
nurse
in
these
olde
dayes
of
hers
,
without
husband
or
milke
:
which
we
know
is
the
chiefest
nourishment
for
younge
children
,
and
therefore
a
nurse
in
this
place
,
is
taken
for
one
that
had
a
great
care
to
procure
the
welfare
&
ease
of
the
child
.
By
the
which
wee
note
another
duety
of
aged
parentes
,
which
liue
to
see
theyr
childrens
children
,
namely
that
they
bee
as
nurses
vnto
them
,
to
be
as
carefull
for
them
as
theyr
owne
,
for
therefore
the
Lord
suffereth
them
to
see
the
increase
of
their
seede
,
that
they
might
couer
and
nourishe
it
in
their
owne
presence
.
For
this
cause
wee
may
reade
,
that
the
sonnes
of
Manasses
,
and
his
sonnes
sonnes
were
brought
vp
on
the
knees
of
Ioseph
theyr
great
grand-father
,
Thirdely
,
in
this
place
we
may
profitably
enquire
,
about
the
nursing
of
children
,
seeing
Naomie
is
said
to
be
the
nurse
of
this
childe
of
Ruth
:
Whether
it
be
lawfull
at
all
to
put
out
children
to
nurse
from
their
owne
mother
,
or
whether
the
care
of
parentes
be
not
to
bring
vp
their
children
in
their
infancy
,
in
their
owne
persons
or
presence
,
or
els
commit
the
tuition
of
them
to
other
.
Vnto
the
first
question
I
aunswere
,
that
euery
woman
being
in
health
of
bodie
and
minde
,
is
bound
by
the
word
of
God
to
nurse
her
owne
children
,
and
the
reasons
for
the
confirmation
hereof
are
these
,
first
because
the
Lord
in
the
creation
of
their
bodyes
,
hath
giuen
to
euery
woman
breastes
which
are
the
meanes
whereby
children
sucke
their
nourishment
:
and
therefore
eyther
the
Lord
created
their
breastes
in
vaine
,
or
els
they
sinne
,
if
they
set
them
not
to
worke
:
if
any
say
,
that
the
Lorde
did
giue
the
breasts
not
for
any
necessity
that
they
are
bound
so
to
doe
,
but
that
they
might
bee
furnished
with
the
meanes
if
they
had
the
pleasure
to
do
it
,
to
whom
I
answere
by
the
like
example
,
the
Lorde
hath
giuen
to
euery
one
handes
to
worke
,
eyes
to
see
,
eares
to
heare
and
tongues
to
speake
;
is
it
in
the
choise
of
men
,
to
cut
of
their
handes
,
to
pull
out
their
eyes
,
to
stoppe
vp
their
eares
and
to
keep
their
tongues
in
silence
all
their
life
,
&
neuer
vse
them
,
as
many
women
doe
their
naturall
breastes
:
I
thinke
not
,
for
if
they
shoulde
,
they
must
deface
the
workemanship
of
God
;
dismember
their
own
bodyes
,
and
murther
the
parts
of
mankinde
:
Therefore
as
the
Lorde
hath
giuen
to
euery
one
handes
,
euery
one
must
worke
,
or
els
he
is
accursed
,
vnlesse
they
wil
be
idols
:
of
whom
Dauid
speaketh
,
they
haue
hands
&
handle
not
,
eyes
and
see
not
,
eares
and
heare
not
,
feete
and
walke
not
,
noses
and
smell
not
,
and
such
are
women
that
haue
plentifull
breastes
,
and
yet
giue
no
suck
.
Secondly
,
the
example
of
all
the
godly
confirme
it
,
as
we
see
in
Sarah
,
which
nursed
her
sonne
Isaacke
:
Thirdely
,
Fourthly
,
it
is
not
so
naturall
for
the
chylde
to
bee
nursed
where
hee
was
not
borne
,
for
the
same
body
whereof
hee
had
his
being
,
is
most
fitte
for
his
feeding
,
as
wee
see
a
plant
doeth
best
prosper
when
it
is
grafted
where
it
sprunge
vp
first
of
all
,
then
being
remoued
into
another
grounde
,
so
the
bodies
of
children
doe
growe
more
freely
,
and
like
mote
cheerefully
with
their
owne
mothers
milke
,
then
with
all
the
worlde
beside
,
and
the
auncientest
Phisitians
say
,
that
it
were
also
better
for
the
mothers
if
they
gaue
themselues
to
this
labour
,
therefore
they
doe
but
hinder
their
owne
infantes
borne
of
their
owne
bodyes
,
and
as
it
were
keepe
them
from
their
naturall
welfare
,
when
they
giue
them
to
bee
made
another
nature
,
which
is
by
their
nursing
and
feeding
:
These
causes
and
more
also
being
duely
and
carefully
considered
,
you
shall
fynde
it
a
greater
sinne
,
to
giue
your
children
to
other
to
bee
nursed
,
then
heretofore
you
conceyued
of
it
,
so
that
you
must
for
this
one
thing
,
condemne
the
vse
of
your
breastes
,
(
which
were
the
creation
of
God
,
and
the
practise
of
the
auncient
godly
women
,
which
were
euery
way
as
noble
as
any
aliue
)
forsake
the
tender
loue
that
annother
ought
to
beare
to
hir
innocente
babe
,
bring
your
childrens
bodyes
to
a
seconde
,
yea
,
a
contrary
disposition
and
complexion
,
and
stoppe
vp
the
plentifull
conduytes
of
streaming
milke
in
your
breastes
,
to
the
losse
and
hinderaunce
of
your
owne
health
:
Therefore
if
any
haue
any
power
to
performe
this
naturall
duety
to
theyr
children
,
let
them
practise
it
:
for
all
the
carnall
reasons
of
the
worlde
,
must
not
preuayle
agaynst
the
least
collection
of
the
worde
of
God
.
But
some
will
say
,
admit
that
any
through
negligence
doe
put
their
children
to
bee
nursed
of
other
,
doeth
the
faulte
onely
rest
in
the
parentes
,
and
nothing
in
the
nurse
?
to
whome
I
aunswere
,
if
it
bee
vnlawfull
for
the
parentes
to
giue
,
it
is
also
vnlawful
for
the
nurse
to
take
:
so
that
whatsoeuer
is
said
against
the
one
,
may
also
bee
brought
against
the
other
.
But
in
causes
of
weakenesse
in
the
woman
,
daunger
to
the
childe
,
or
sicknesse
in
eyther
of
both
;
it
is
not
onely
a
duety
of
necessity
,
but
of
conscience
,
to
nourish
and
cherish
the
children
of
other
.
Therefore
although
the
mothers
had
the
nursing
of
their
children
,
yet
there
were
others
also
like
peti-nurses
,
which
had
some
especiall
care
in
the
keeping
of
the
children
,
as
we
may
read
of
the
nurse
of
Rebecca
,
Fourthly
,
and
lastly
,
by
these
wordes
wee
may
gather
,
how
great
and
excellent
is
this
worke
,
the
bringing
vp
of
children
,
for
which
the
Lorde
hath
expressed
in
his
worde
,
that
it
is
required
that
many
shoulde
bee
applyed
,
for
in
this
place
we
see
Naomi
and
Ruth
bestow
their
labours
for
the
education
of
this
new
borne
babe
:
and
we
haue
heard
that
Rebecca
had
a
nurse
that
came
with
her
from
her
fathers
house
to
the
lande
where
Abraham
dwelt
;
which
signifieth
vnto
vs
,
that
neyther
their
infancy
can
bee
vnfedde
,
nor
their
youth
vnruled
;
for
this
is
not
so
base
a
worke
as
many
thinke
it
,
that
one
is
enough
,
if
not
too
much
to
take
the
care
of
their
children
,
for
wee
knowe
they
are
easily
drawne
to
many
inconueniences
,
neyther
can
the
parentes
bee
present
to
foresee
all
,
but
if
any
bee
helpers
in
this
buisines
,
their
care
is
much
eased
,
the
children
lesse
endangered
,
theyr
welfare
better
prouided
,
and
the
parentes
dutie
better
discharged
,
Euery
flocke
hath
a
keeper
beside
the
owner
,
euery
garden
hath
a
dresser
,
beside
the
mayster
:
and
if
it
be
possible
,
let
euery
childe
haue
an
ouerseer
beside
the
parentes
,
for
alas
the
silly
infante
is
soone
cast
into
the
fire
,
falleth
into
the
water
,
ouerturned
with
the
wind
,
and
euery
beast
is
ready
to
work
his
destruction
:
all
which
may
bee
wisely
preuented
,
though
not
with
the
presence
,
yet
with
the
counsel
and
care
of
the
parents
,
by
prouiding
such
carefull
persons
to
be
their
guides
,
as
may
also
defend
them
when
they
are
absent
.
And
the
women
her
neighbours
]
In
this
verse
is
the
seconde
parte
which
concerneth
the
naming
of
the
child
,
where
the
holy
Ghost
doeth
declare
vnto
vs
the
persons
that
named
the
childe
to
be
the
women
of
Bethlehem
,
the
neyghbours
of
Naomi
,
which
no
doubt
was
then
giuen
to
the
childe
,
at
the
eyght
day
which
was
the
circumcision
,
according
as
wee
see
in
the
history
of
Iohn
Baptist
,
after
the
law
of
the
Lorde
,
calling
him
by
the
name
of
Obed
,
which
signifieth
seruing
,
or
a
seruant
;
shewing
howe
hee
should
serue
for
the
comfort
of
Naomi
,
Boaz
and
his
mother
.
By
this
wee
first
of
all
note
and
obserue
,
that
it
is
the
duty
of
the
faithfull
to
be
helpers
one
to
another
in
the
seruice
of
God
,
and
admonition
of
their
dutyes
:
for
here
the
childe
being
circumcised
,
was
accompanyed
with
many
godly
women
,
whose
deuise
they
vsed
,
and
followed
in
the
naming
of
the
childe
.
Indeed
we
may
often
read
that
the
parents
gaue
names
to
their
children
,
sometimes
the
fathers
,
sometime
the
mothers
,
&
sometimes
the
Lorde
himselfe
,
as
in
many
persons
wee
may
perceyue
:
but
wee
neuer
reade
that
the
people
were
so
kinde
to
helpe
in
this
matter
,
and
to
further
the
duty
of
any
godly
minded
,
(
onely
this
place
excepted
)
so
that
these
women
are
a
most
godly
example
for
all
the
faithfull
to
beholde
,
how
they
must
further
,
and
helpe
one
another
in
the
cause
of
religion
:
For
the
naming
of
children
in
olde
time
was
very
excellent
,
when
they
were
carefull
by
their
earthly
and
outwarde
tytles
to
admonish
them
of
their
inwarde
and
heauenly
duties
.
And
that
which
these
did
in
this
one
,
must
wee
doe
also
in
all
other
duties
,
to
draw
more
and
more
to
the
loue
of
religion
:
as
wee
reade
the
Apostles
did
one
another
,
when
they
came
to
the
first
knowledge
of
the
Messiah
:
for
as
a
little
leuen
seasoneth
a
whole
lumpe
,
euen
so
a
fewe
godly
personnes
may
drawe
a
great
many
to
religion
.
Therefore
this
one
dutie
of
all
other
belongeth
to
the
flocke
of
Christ
,
that
they
helpe
one
another
in
the
workes
of
Christianity
.
When
the
ruler
of
the
Temple
his
daughter
was
sicke
,
for
the
little
childe
hee
went
to
our
sauiour
,
by
which
meanes
he
recouered
her
life
,
this
was
the
duetie
of
a
godly
father
:
when
the
sicke
man
of
the
palsie
coulde
not
come
to
Christ
,
foure
of
his
neighbours
brought
him
to
his
presence
,
and
the
Lord
forgaue
him
:
this
was
charity
and
the
duety
of
neighbours
:
When
Dorcas
was
deade
,
the
women
sent
for
Peter
,
who
being
come
,
she
was
restored
to
life
.
And
thus
parents
must
helpe
forwarde
their
children
,
neighbours
,
their
fellowes
,
and
euery
man
one
another
:
if
they
want
knowledge
,
let
vs
teach
them
knowledge
out
of
the
pure
worde
of
God
:
if
they
cannot
pray
,
let
vs
pray
with
them
,
and
for
them
,
to
the
almighty
God
;
if
they
trauayle
to
heare
the
word
,
let
vs
trauaile
with
them
to
encourage
their
carefulnes
:
But
of
this
matter
wee
haue
often
spoken
:
Now
let
vs
giue
prayse
to
God
.
The
end
of
the
sixteenth
Lecture
.
The
seuenteenth
Lecture
.
Chap.
4.
ver.
18.19.20.21
,
22
18
These
are
the
generations
of
Pharez
:
Pharez
begat
Chetzron
.
19
Chetzron
begate
Ram
:
Ram
begate
Hamminnadab
:
20
Hamminadab
begate
Naschon
:
Naschon
begate
Salmā
.
21
Salman
begate
Bohaz
:
Bohaz
begate
Hobed
.
22
Hobed
begate
Ishai
,
Ishai
begate
Dauid
.
NOwe
by
the
mercifull
kindnes
of
the
Lorde
we
are
come
to
the
last
part
of
this
history
&
the
conclusion
of
this
Chapter
,
where
the
holy
Ghost
describeth
vnto
vs
,
the
kindred
of
Boaz
,
euen
all
the
generations
,
from
Pharez
to
king
Dauid
:
shewing
vnto
vs
the
increase
of
these
Iewes
,
from
their
dwelling
in
the
land
of
Canaan
,
before
they
went
into
Egipt
vntill
the
time
that
Dauid
was
annointed
and
appointed
king
in
Israell
:
we
may
,
for
the
easier
handling
of
these
wordes
,
deuide
them
into
these
two
partes
:
The
first
is
,
those
persons
that
were
the
progenitours
,
auncestors
or
fathers
of
Bohaz
,
in
the
ver.
18.
19
&
20.
which
are
set
downe
to
be
Pharez
the
first
,
Chetzron
the
second
,
Ram
the
third
,
Hamminadab
the
fourth
,
Naschon
the
fift
,
and
Salman
the
sixte
,
who
was
the
immediate
and
naturall
father
of
Bohaz
.
The
second
parte
is
the
progeny
,
of
spring
and
children
of
Bohaz
,
which
succeeded
him
;
first
Hobed
:
secondly
,
Ishai
,
and
thirdely
Dauid
the
king
.
Of
these
parts
and
persons
,
let
vs
briefly
speake
,
so
much
as
serueth
for
the
exposition
of
the
Scripture
,
and
the
satisfying
of
the
tyme
,
through
the
assistaunce
and
help
of
the
spirite
of
God
.
These
are
the
generations
]
Now
that
the
holy
Ghost
had
declared
vnto
vs
this
history
of
Ruth
,
though
briefly
and
in
a
fewe
words
,
yet
in
ample
and
large
circumstances
,
for
the
vnderstanding
of
his
minde
:
at
the
ende
hereof
hee
annexeth
the
kindred
of
the
personnes
,
whome
it
chiefly
concerneth
,
that
he
might
shew
vnto
vs
,
that
they
were
no
meane
or
base
persons
for
whom
this
history
was
compiled
,
but
such
as
descended
of
the
noblest
family
in
all
the
world
;
who
were
the
appointed
fathers
of
many
kinges
,
and
that
which
is
most
of
all
,
the
persons
,
of
whose
seede
our
sauiour
Iesus
Christ
tooke
the
beginning
and
substaunce
of
his
humane
nature
.
And
therefore
in
this
place
wee
must
declare
the
causes
that
moued
the
holy
Ghost
to
be
so
careful
in
the
rehearsing
of
the
genealogies
of
the
fathers
;
for
we
must
not
imagine●
,
that
hee
mustereth
not
the
names
of
those
auncient
persons
,
to
worke
any
wonder
in
our
mindes
at
the
recitall
of
them
,
or
that
the
scripture
coulde
haue
beene
perfecte
without
the
seuerall
generations
therein
described
:
but
wee
must
knowe
that
there
were
dyuers
necessary
and
waighty
causes
,
by
the
iudgement
of
the
auncientest
and
most
approued
wryters
,
which
moued
the
Spirite
of
God
to
intersert
these
genealogies
.
First
therefore
according
to
the
condition
of
all
mankinde
,
there
is
equally
described
,
the
generations
both
of
the
godly
and
vngodly
in
the
scriptures
,
for
this
cause
to
shewe
the
multiplycation
of
mankinde
:
of
this
sort
are
the
generations
of
Adam
,
Seth
and
Cain
reported
by
Moses
,
Secondly
,
another
cause
of
the
genealogies
,
or
recitall
of
generations
in
the
Scriptures
,
is
for
the
Chronologies
or
noting
of
seuerall
times
,
wherein
euery
worthie
thing
was
done
,
and
how
the
world
grewe
in
yeares
,
and
the
mercy
of
God
in
sparing
the
wicked
liues
of
so
many
godlesse
men
,
and
choosing
but
one
family
among
all
the
world
,
with
whome
hee
would
establish
his
couenaunt
:
for
this
cause
in
the
genealogie
of
Adam
,
we
reade
how
long
he
and
euerie
one
of
his
children
liued
,
to
shew
how
long
the
Lord
suffered
the
wicked
before
he
brought
the
floud
,
Thirdly
and
lastly
,
the
especiall
cause
of
this
genealogie
,
and
of
all
the
fathers
and
children
of
Abraham
in
one
kindred
,
was
for
to
shew
the
naturall
discent
of
Christ
from
Adam
,
and
so
foorth
vnto
the
virgin
Mary
:
for
seeing
he
was
to
be
incarnated
,
it
behoued
that
his
parentage
should
be
described
from
the
beginning
of
the
world
:
Now
least
any
man
should
thinke
,
that
the
birth
of
Christ
should
be
obscure
,
and
the
taking
vpon
him
the
flesh
of
mankinde
,
should
be
incertaine
,
as
well
to
conuince
all
errours
that
arose
about
his
humanitie
,
as
to
testifie
the
nobilitie
of
his
birth
,
and
worthines
of
his
parentage
,
the
persons
of
whome
he
descended
,
are
in
many
bookes
of
the
scripture
seuerally
named
,
and
not
without
great
commendation
.
For
this
family
of
Christ
had
many
and
speciall
blessings
,
which
were
the
armes
of
the
same
,
by
which
it
was
distinguished
from
all
other
.
In
Adam
it
had
this
promise
,
So
that
heerein
most
liuely
appeareth
the
dignitie
of
the
Scriptures
,
and
the
maiesty
of
Christ
,
one
mutually
looking
on
another
,
as
the
sunne
doeth
the
starres
,
and
the
starres
the
sunne
,
for
as
the
excellencie
of
the
sunne
appeareth
by
the
glory
of
the
starres
,
to
whome
it
giueth
light
,
so
the
maiesty
of
Christ
is
manifest
by
the
scriptures
,
to
whome
he
giueth
credit
:
On
the
other
side
,
as
the
glory
of
the
starres
is
magnified
because
it
is
the
light
of
the
sunne
,
so
the
credit
of
the
scriptures
is
exalted
,
because
they
concerne
the
Sonne
of
God
.
If
the
doings
of
earthly
men
be
but
paynted
in
some
pamphlets
,
tragedies
,
or
bookes
of
Chronicles
,
we
accompt
them
famous
,
because
their
actions
are
commended
in
print
,
what
shall
we
then
say
of
the
Sonne
of
God
,
whose
workes
excell
the
worthiest
enterprises
of
all
the
world
togither
,
and
are
recorded
by
the
holy
Ghost
,
the
eternall
God
of
trueth
,
thoroughout
all
the
sacred
bookes
of
his
eternall
word
,
farre
aboue
the
credit
of
worldly
commendations
,
is
not
his
maiesty
incomparable
?
Do
we
buy
the
bookes
of
earthly
mens
deuises
,
to
reade
the
fayned
and
doubtfull
aduentures
of
Princes
long
since
in
their
graues
,
and
shall
we
suffer
this
booke
of
the
heauenly
stratagemes
of
our
Sauiour
lye
asleepe
in
the
shops
?
Compare
their
worthines
togither
,
you
shall
finde
the
difference
as
great
,
as
is
betweene
the
light
of
the
sunne
,
and
a
little
rotten
wood
glistering
in
the
darke
.
They
ouercame
some
worldly
Princes
,
but
he
ouercame
the
Prince
of
the
whole
world
:
they
thorough
a
multitude
of
earthly
souldiours
,
but
he
thorough
himselfe
alone
an
infinite
number
of
infernall
powers
:
they
inuented
politique
lawes
for
their
peaceable
gouernment
,
but
he
giueth
spirituall
precepts
,
and
ruleth
by
them
the
hearts
of
men
himselfe
:
they
had
the
heads
of
many
noble
persons
vncouered
at
their
presence
,
but
he
hath
the
tongues
and
knees
of
all
them
in
heauen
,
in
earth
,
and
vnder
the
earth
,
bowing
vnto
him
,
yea
,
the
Angels
do
him
reuerence
,
for
he
is
their
head
:
they
prepared
names
of
Ships
to
cut
the
seas
,
but
he
could
commaund
the
waters
to
beare
him
vp
when
he
walked
vpon
them
:
they
had
their
glory
in
gold
,
siluer
,
pretious
stones
,
and
soft
apparell
,
but
he
being
on
earth
,
had
his
countenance
like
the
brightnes
of
the
sun
,
&
his
garments
as
white
as
the
light
;
they
could
digge
in
the
earth
to
find
treasures
for
their
maintainance
;
Pharez
begat
Cheizron
]
Now
after
the
causes
of
the
Genealogies
described
and
the
vse
of
them
,
gathered
out
of
the
word
of
God
and
godly
writers
,
wee
must
proceede
to
the
speciall
persons
heere
mentioned
,
for
whose
sake
the
former
hath
beene
spoken
;
we
shewed
you
in
the
beginning
that
these
generations
were
som
of
them
before
Boaz
,
and
some
after
him
,
as
his
children
,
and
this
we
must
put
you
againe
in
mind
of
,
that
here
is
handled
the
Genealogie
of
Christ
.
In
the
which
this
seemeth
doubtful
that
he
beginneth
with
Pharez
,
what
should
moue
him
thereunto
,
seeing
(
as
alreadye
wee
shewed
you
)
that
this
Pharez
was
an
incestuous
birth
:
and
therefore
to
common
reason
,
it
seemeth
much
more
commendable
that
hee
should
haue
beene
vtterly
blot
out
of
the
note
of
these
Fathers
,
or
else
the
Genealogie
should
haue
beene
farther
repeated
as
from
Abraham
to
Noah
,
that
so
the
consideration
of
his
birth
might
haue
bene
hindered
,
thorough
the
companie
of
other
godly
Fathers
.
Vnto
which
I
briefely
answere
,
that
for
this
cause
he
beginneth
at
Pharez
,
for
the
better
vnderstanding
of
the
Prayers
of
the
Elders
,
in
the
12.
verse
,
which
desired
that
the
house
of
Boaz
might
be
like
the
house
of
Pharez
,
whome
Thamer
beare
vnto
Iudah
,
wherefore
at
the
end
of
this
Historie
the
Author
annexeth
the
description
of
the
house
of
Pharez
and
of
Boaz
,
for
whom
they
prayed
,
vnto
the
third
generation
.
So
that
in
those
daies
,
most
commendable
was
the
posteritie
of
Pharez
,
for
they
were
the
chief
of
the
tribe
of
Iudah
,
because
this
Pharez
was
by
nature
the
heire
of
the
birth
right
of
Iudah
,
because
he
was
the
Son
of
Thamar
,
the
widdow
of
Iudah
his
eldest
Son
.
Againe
,
the
scripture
is
not
wont
to
couer
the
faults
of
the
dearest
children
of
God
,
neither
doth
the
holy
Ghost
euer
conceale
the
sinnes
of
the
godly
.
It
telleth
vs
of
the
drunkennesse
of
Noah
,
the
incest
of
Lot
,
the
vnlawfull
oath
that
Ioseph
swore
to
his
brethren
,
(
by
the
life
of
Pharao
:
)
the
adulterie
of
Dauid
,
the
distrust
of
king
Asa
,
the
fellowship
that
good
king
Iehosaphat
had
with
wicked
Ahab
,
and
Peters
deniall
.
At
all
these
the
spirit
of
God
neuer
standeth
,
but
indicteth
them
of
their
sinnes
,
though
hee
giue
them
their
pardon
by
Christ
.
But
wee
must
know
farther
that
the
spirite
of
God
so
ruled
the
pen-writers
of
the
Scriptures
,
that
he
suffered
them
not
to
omit
the
grieuous
sinnes
of
themselues
their
fathers
and
children
:
as
for
example
,
Leui
was
the
great
graund-father
of
Moses
,
which
was
the
first
writer
of
the
Scripture
,
yet
he
setteth
downe
the
curse
that
the
Lorde
pronounced
by
Iacob
against
him
for
the
slaughter
of
the
Sichemites
.
Pharez
begat
Hezron
]
Now
we
will
briefely
giue
you
the
exposition
of
the
names
&
so
make
an
end
of
this
Historie
.
Pharez
or
rather
Peretz
in
Hebrue
signifieth
a
diuision
;
and
the
occasion
of
this
name
was
,
because
of
the
two
twinnes
in
the
wombe
of
Thamar
,
he
first
of
all
brake
foorth
,
Lastly
by
this
we
may
gather
,
that
the
foundation
of
the
Gospell
must
be
searched
for
in
the
olde
Testament
for
this
Genealogie
,
as
all
the
other
of
Christ
is
taken
from
thence
,
and
the
Apostle
defining
the
Gospell
,
saith
that
God
had
promised
it
before
by
the
Prophets
,
in
the
holy
Scriptures
,
that
is
in
the
olde
Testament
:
FINIS
.