CHAP.
I.
THis
chapter
telleth
vs
how
Ruth
came
to
Bethlehem
,
who
being
marryed
to
a
mans
sonne
of
Iudah
,
in
her
owne
countrey
,
for
the
grace
of
Religion
in
her
heart
,
and
the
loue
shee
bare
to
her
mother
in
law
,
after
the
death
of
her
husband
and
father
in
law
,
forsooke
her
people
,
countrey
,
and
idolatrie
,
and
went
into
the
Land
of
Iudah
,
to
dwell
with
Gods
people
,
and
came
thither
with
her
mother
in
law
,
in
the
beginning
of
Barley
haruest
.
Verse
1.
And
it
came
to
passe
in
the
dayes
when
the
Iudges
ruled
,
that
there
was
a
famine
in
the
Land
,
and
a
certaine
man
of
Bethlehem
Iudah
went
to
soiourne
in
the
Countrey
of
Moab
,
he
,
and
his
wife
,
and
his
two
sonnes
.
THis
verse
is
an
entrance
into
the
Story
,
and
is
the
description
of
a
iourney
:
and
therein
note
,
when
,
vpon
what
occasion
,
from
whence
,
whither
,
and
who
tooke
it
in
hand
,
and
with
what
company
he
finished
it
.
And
it
came
to
passe
.
]
To
wit
,
by
the
hand
and
prouidence
of
God
.
Thus
he
beginneth
this
History
,
to
note
a
speciall
hand
of
God
in
all
this
businesse
,
beyond
mans
purpose
and
thought
,
in
bringing
a
famine
,
and
in
Elimelechs
going
into
Moab
,
to
take
a
wife
for
his
sonne
,
euen
this
Ruth
,
to
make
her
a
mother
in
Israel
:
and
therefore
are
we
diligently
to
marke
the
prouidence
of
God
in
reading
this
Storie
.
In
the
dayes
when
the
Iudges
ruled
.
]
This
telleth
vs
,
when
this
happened
;
In
historicall
narrations
the
time
with
other
circumstances
are
set
downe
,
for
more
credit
to
the
Story
,
Iudg.
1.
1.
2.
Sam.
1.
1.
1.
King
.
1.
1.
As
in
humane
Stories
this
is
obserued
,
so
here
in
Diuine
.
Thus
God
in
mercy
descendeth
to
vs
,
for
the
better
confirmation
of
our
weake
faith
,
for
which
hee
is
to
be
praised
.
We
may
note
out
of
these
words
:
I.
That
the
Israelites
were
euer
vnder
gouernement
,
vnder
Moses
,
Ioshua
,
the
Iudges
,
and
then
Kings
:
this
was
needefull
,
to
preuent
disorder
and
confusion
of
State
,
when
men
are
not
vnder
rule
and
gouernement
:
for
then
will
euery
one
doe
what
he
listeth
,
Iudg.
18.
and
20.
Which
condemneth
Anarchie
and
all
loose
liberty
,
destruction
to
Church
and
Common-wealth
.
II.
That
their
gouernement
was
first
by
Iudges
,
III.
That
such
as
be
set
ouer
a
people
,
are
to
rule
them
,
but
yet
in
iudgement
:
for
the
Hebrew
word
translated
Ruled
,
is
Iudged
,
and
Rulers
were
to
iudge
,
1.
Sam.
7.
15.
And
this
must
they
doe
,
euen
labour
wisely
to
rule
and
gouerne
in
iudgement
.
They
are
to
rule
,
to
maintaine
their
authority
,
which
else
will
lie
,
through
contempt
,
in
the
dust
,
and
they
must
doe
it
in
iudgement
,
that
equitie
may
be
vpheld
,
and
nothing
be
done
rashly
,
partially
,
and
to
the
hurt
of
innocencie
.
That
there
was
a
famine
.
]
This
might
happen
many
waies
by
the
incursion
of
Forraine
enemies
,
by
ciuill
warres
among
themselues
,
or
by
restraint
of
seasonable
showres
from
heauen
:
howsoeuer
it
came
,
sinne
was
the
cause
thereof
:
for
wee
may
reade
in
the
time
of
these
Iudges
,
howsoeuer
they
themselues
did
valiantly
,
and
right
worthily
in
Israel
,
yet
the
people
would
run
into
many
mischiefes
,
so
as
we
by
searching
,
may
find
these
euils
among
them
:
A
toleration
of
Idolaters
,
and
publike
Monuments
of
Idolatrie
,
Iud.
1.
21
,
27
,
29
,
30.
and
3.
5.
and
2.
2.
contrary
to
Gods
expresse
Commandement
by
the
hand
of
Moses
.
They
fell
themselues
vnto
idolatry
,
Ch.
2.
11
,
12
,
13
,
17.
and
8.
27.
for
but
tolerate
it
in
others
first
,
then
we
like
it
at
length
in
our selues
,
as
many
examples
witnesse
.
They
would
defend
it
,
and
that
with
bloodshed
,
Chap.
6.
30.
for
Idolaters
are
of
a
murtherous
disposition
,
as
their
god-Deuill
is
,
whome
they
worship
,
as
Manasses
,
Ioash
,
Iehoram
,
and
other
Kings
doe
manifestly
declare
,
and
as
wee
haue
experimentally
found
at
the
hands
of
Papists
.
See
heere
a
toleration
first
,
then
an
approbation
,
then
an
open
defence
of
an
idolatrous
worship
;
and
when
this
is
once
on
foote
,
what
darkenesse
doth
not
ouerspread
?
They
did
what
themselues
listed
,
Chap.
17.
6.
and
18.
1.
and
21.
25.
They
fell
to
adultery
,
and
filthy
Sodomitry
,
Chap.
19.
Thus
they
forgot
the
Lords
mercies
,
and
therefore
he
seuerely
punished
them
,
as
the
story
of
the
Iudges
shew
,
in
giuing
them
into
the
hands
of
their
enemies
,
grieuously
to
oppresse
them
;
and
heere
by
famine
to
plague
them
.
From
whence
we
may
obserue
:
I.
That
sins
,
especially
these
aforenamed
,
deserue
the
Iudgements
of
God
,
Deut.
28.
1.
King
.
8.
35
,
36
,
37.
because
sinnes
prouoke
and
incense
the
wrathfull
indignation
of
the
Lord
against
men
,
as
appeareth
by
his
terrible
threatnings
,
Ps.
11.
6.
Rom.
2.
and
his
inflicted
punishments
vpon
euill
doers
,
of
which
there
want
not
examples
in
the
Scripture
:
as
the
old
world
,
Sodom
,
Israelites
in
Wildernesse
,
in
Canaan
;
and
therefore
to
escape
plagues
,
let
vs
take
heede
of
sinne
,
Ezech.
18.
31.
Reu.
18.
II.
That
famine
and
dearth
is
a
punishment
for
sinne
,
and
that
a
great
plague
,
Ezech.
5.
16.
Deut.
28.
23
,
24.
Leuit.
26.
19
,
20.
Amos
4.
Therefore
to
auoide
it
,
either
preuent
sinne
,
that
it
bee
not
committed
,
or
if
we
be
ouertaken
,
repent
of
sinne
,
and
that
sincerely
,
and
speedily
.
And
when
this
hand
of
God
commeth
vpon
vs
,
let
vs
search
our
waies
,
and
let
vs
humble
our selues
,
2.
Chro.
7.
14.
that
the
Lord
may
heale
our
Land
:
for
it
is
a
terrible
iudgement
,
1.
Sam.
24.
14.
and
without
mercy
,
2.
King
.
6.
10
,
29.
Ezech.
4.
10.
This
famine
men
do
know
:
yet
there
is
another
Famine
,
which
few
know
,
or
if
they
know
it
,
they
feare
it
not
,
the
famine
of
the
Word
,
Amos
8.
11.
which
the
Lord
threatneth
by
that
Prophet
,
as
a
greater
plague
,
than
th●
famine
of
bread
and
water
,
the
foode
for
the
body
:
and
yet
alas
,
who
feareth
it
?
who
are
touched
with
the
terrour
of
this
plague
?
III.
We
may
hereby
see
how
God
made
his
word
good
vpon
them
,
and
that
he
dallyeth
not
with
his
people
,
in
denouncing
iudgements
against
them
:
for
Moses
had
told
them
,
Deut.
28.
that
God
would
thus
afflict
them
,
if
they
would
bee
rebellious
against
hm
:
and
heere
the
story
telleth
vs
,
that
in
the
daies
of
the
Iudges
,
this
plague
of
famine
came
vpon
them
.
This
Ezechiel
verifieth
in
Chap.
6.
10.
and
the
punishments
inflicted
,
as
the
Lord
denounced
them
,
shewe
the
truth
hereof
,
that
the
Lord
speaketh
seriously
;
hee
doth
not
iest
with
sinners
;
he
will
certainely
make
good
vpon
them
what
he
threatneth
,
as
may
be
seene
vpon
Iezabel
,
Ely's
sons
,
and
vpon
his
house
,
vpon
I●roboam
,
Ioachin
,
Zedechiah
,
and
on
Ierusalem
.
For
the
Lord
is
the
God
that
hateth
iniquity
,
and
is
iust
in
his
Word
,
euen
the
God
of
Truth
,
as
well
in
threats
,
as
in
promises
:
And
therefore
let
vs
feare
the
Lyons
roaring
,
and
not
be
like
him
that
blesseth
himselfe
,
and
dreadeth
not
the
curse
,
Deu.
29.
18.
but
presumeth
of
mercy
,
as
if
God
were
not
also
iust
to
punish
offenders
.
But
such
must
know
,
they
deceiue
themselues
,
they
harden
their
own
harts
,
they
abuse
Gods
mercy
,
which
is
to
worke
feare
,
Psal.
130.
4.
Ier.
33.
9.
and
obedience
,
Rom.
12.
1.
They
spoyle
God
of
his
Iustice
and
Truth
in
his
threats
,
&
incense
the
Lords
wrath
to
plague
them
in
a
high
degree
,
as
he
threatneth
in
Deuteronomie
29.
19.
In
the
Land
.
]
In
the
Land
of
Canaan
,
the
Kingdome
of
Israel
,
where
God
had
placed
them
,
planted
them
,
and
promised
to
them
his
blessings
plentifully
:
yet
see
now
,
for
their
sinnes
,
in
a
Land
once
flowing
with
Milke
and
Honey
,
Ezech.
20.
6.
they
finde
scarcity
.
Hence
note
:
I.
That
people
depriue
themselues
,
by
their
sinnes
,
of
that
which
God
had
giuen
,
and
they
enioyed
,
according
to
his
promise
.
For
sinne
will
depriue
Angels
of
heauen
,
Adam
of
Paradise
,
Cain
of
his
honour
,
Ruben
of
his
birth-right
,
thousands
of
the
Land
of
Canaan
,
though
they
came
out
of
Egypt
:
Ierusalem
of
her
Kings
,
her
Temple
,
Peace
and
prosperity
;
men
of
their
honours
,
as
Ieroboam
,
Haman
;
of
their
libertie
,
as
Manasses
;
of
health
,
as
Vzziah
;
of
their
liues
,
as
Corah
with
his
company
.
Let
vs
then
blame
our selues
for
our
miseries
,
and
not
the
Lord
for
punishing
vs
,
as
wee
deserue
.
And
if
we
would
hold
the
blessings
which
wee
doe
inioy
,
beware
of
sinne
,
which
will
robbe
vs
of
all
we
haue
.
II.
That
a
fruitfull
Land
is
made
barraine
for
the
sinnes
of
the
inhabitants
thereof
,
Psal.
107.
Leu.
26.
19
,
20.
And
these
sins
in
particular
procure
this
plague
;
The
abuse
of
Gods
mercies
,
Luk.
15.
14.
Idolatrie
,
1.
King
.
17.
1.
2.
King
.
4.
36.
The
murthering
of
innocents
,
2.
Sam.
21.
1.
and
the
oppression
of
the
poore
,
Amos
4.
1
,
6.
Know
then
how
to
preuent
hereby
scarcity
:
and
in
the
time
of
want
,
turne
from
sinne
by
repentance
,
and
blame
not
the
heauens
,
or
earth
:
murmure
not
against
vnseasonable
weather
,
but
be
displeased
with
our
sinfull
selues
.
III.
Iudgement
begins
at
the
house
of
the
Lord
,
1.
Pet.
4.
Ezech.
9.
hee
will
shew
his
hatred
of
sinne
vpon
the
land
of
the
liuing
:
for
he
cannot
suffer
euill
in
his
people
;
if
a
Moses
,
an
Aaron
,
a
Dauid
,
a
Iosias
sinne
,
they
shall
feele
the
smart
of
it
.
Now
therefore
if
iudgement
begin
at
Gods
House
,
what
shall
become
of
Gods
enemies
?
If
the
Church
feele
wrath
,
what
may
the
Aduersaries
expect
?
A
certaine
man
of
Bethlehem
Iudah
.
]
Iudah
the
Royall
Tribe
:
And
this
is
added
for
distinction
,
because
there
was
another
Bethlehem
in
Zebulon
,
Iosh.
19.
15.
This
Bethlehem
was
called
Ephrata
,
Gen.
35.
13.
sixe
miles
from
Ierusalem
,
as
some
say
:
here
Iacob
fed
his
sheepe
,
Gen.
31.
heere
Rachel
died
,
Dauid
was
borne
,
and
Iesus
Christ
our
Lord
;
It
had
the
name
from
Plenty
,
and
signifieth
the
House
of
bread
;
So
as
we
see
,
the
noble
Tribe
of
Iudah
,
and
this
honourable
place
of
Bethlehem
felt
this
scourge
of
God
.
No
place
is
exempt
from
the
punishment
,
where
sinne
is
suffered
to
reigne
:
It
bringeth
famine
vpon
Bethlehem
Iudah
,
and
on
the
Land
of
Israel
,
it
bringeth
the
sword
and
famine
into
Ierusalem
.
There
is
then
no
place
to
keepe
vs
free
from
feeling
the
punishment
,
if
sinne
be
not
remoued
:
chase
out
this
,
and
call
home
againe
the
Lords
blessings
.
Went
to
soiourne
.
]
As
a
stranger
in
another
Countrey
from
his
owne
home
.
We
here
see
,
how
God
can
remoue
by
one
meanes
or
another
,
men
out
of
ther
homes
and
harbour
.
Dauid
,
through
iust
feare
of
Absalom
out
of
Ierusalem
;
Manasses
by
force
out
of
his
Kingdome
into
prison
:
other
by
vnthriftinesse
cast
out
themselues
:
some
voluntarily
leaue
their
habitation
and
place
of
abode
,
and
returne
not
againe
.
All
which
came
about
by
the
hand
of
God
,
who
hath
all
things
at
his
disposing
,
that
no
man
may
thinke
himselfe
securely
settled
;
especially
if
he
be
a
Shebnah
,
the
Lord
feare
of
corporall
wants
will
make
men
leaue
their
home
,
their
natiue
soyle
,
their
friends
and
kindred
,
to
goe
into
a
strange
countrey
.
So
forcible
is
nature
for
preseruation
of
bodily
life
,
which
man
so
much
esteemeth
and
loueth
.
This
should
then
make
men
care
to
keepe
the
blessings
prouidently
,
and
frugally
,
also
to
auoide
the
occasions
and
meanes
of
wastfull
misspending
,
seeing
seare
of
want
will
thus
work
.
And
if
the
loue
of
corporall
life
be
so
forcible
,
how
much
more
the
loue
of
eternall
life
,
for
which
we
should
be
willing
to
forsake
all
?
But
alas
,
the
least
worldly
gaine
,
or
carnall
pleasure
banisheth
this
loue
out
of
many
mens
hearts
,
who
rather
follow
here
Elimelech
,
to
leaue
the
people
of
God
,
to
goe
into
Moab
for
the
world
,
than
Abraham
,
to
forsake
his
Countrie
,
at
the
comandement
of
God
.
In
the
Country
of
Moab
.
]
This
Moab
was
inhabited
by
those
which
came
of
Lots
eldest
sonne
wicked
Idolaters
may
haue
sometime
plenty
,
when
the
people
of
God
are
in
want
.
Here
Moab
had
plenty
,
when
Israel
was
vnder
a
famine
.
Of
the
prosperity
of
the
wicked
,
read
Psal.
73.
4.
&
17.
14.
&
37.
15.
Iob
21.
7
,
13.
and
of
the
troubles
of
the
godly
,
Heb.
11.
37.
And
this
commeth
to
passe
,
because
the
wicked
are
at
home
here
;
here
their
heauen
and
time
of
reioycing
:
but
the
godly
are
not
here
at
home
,
the
Lord
looketh
for
their
comming
to
him
,
and
therefore
prepareth
them
by
crosses
,
he
loueth
them
,
and
therefore
doth
he
correct
them
,
that
they
might
not
be
damned
.
Hence
then
it
followeth
,
that
we
are
not
to
iudge
mens
spirituall
estates
by
outward
prosperity
or
aduersitie
;
for
the
wicked
haue
the
greatest
portion
of
the
things
of
this
life
:
See
it
in
the
parable
of
the
Rich
man
and
Lazarus
.
Why
doe
men
then
blesse
themselues
for
their
wealth
and
honour
,
and
despise
their
poore
brethren
,
in
a
farre
better
estate
before
God
than
they
?
Quest.
Whether
did
Elimelech
well
to
goe
from
Bethlehem
,
into
such
an
idolatrous
country
?
Answ.
It
may
seeme
not
,
because
he
went
of
distrust
,
rather
than
of
present
want
,
verse
21.
and
for
that
he
left
the
place
of
Gods
true
worship
,
and
where
the
Lord
promised
his
blessing
,
Canaan
also
being
a
type
of
the
Kingdome
of
heauen
,
to
goe
among
the
wicked
Idolaters
,
whom
the
Lord
by
name
also
had
forbidden
to
be
receiued
vnto
his
people
,
Deut.
23.
3.
Neh.
13.
1.
Further
,
hereby
he
could
not
but
endanger
his
family
,
to
be
defiled
by
idolatrie
,
if
the
Lord
had
not
beene
more
mercifull
.
And
to
conclude
this
:
We
see
how
the
Lords
taking
both
him
and
his
sonnes
away
,
may
somewhat
perswade
,
that
he
did
not
wel
,
seeing
the
Lord
suffered
him
not
to
returne
home
againe
.
True
it
is
,
that
Dauid
went
out
of
Iudah
,
vnto
Idolaters
,
for
feare
of
Saul
,
but
it
was
against
his
will
,
and
with
much
sorrow
of
heart
.
Abraham
,
he
traueled
into
Egypt
,
but
it
was
at
Gods
bidding
:
and
the
Shunamite
might
by
the
Prophets
warrant
goe
into
some
place
out
of
Israel
,
to
preuent
the
misery
of
famine
,
2.
Kings
8.
1
,
2.
But
what
is
this
to
such
as
haue
no
such
warrant
,
but
such
mouing
causes
,
as
here
?
Hee
,
and
his
wife
,
and
his
two
sonnes
.
]
This
is
praise-worthy
in
him
:
For
an
honest
man
careth
for
his
wife
and
children
,
as
well
as
for
himselfe
.
Abraham
tooke
his
wife
with
him
into
Egypt
,
Gen.
12.
18.
Iacob
all
his
with
him
,
Gen.
42.
for
the
wife
is
as
himselfe
,
Gen.
2.
and
so
to
be
loued
,
Eph.
5.
and
the
children
are
bone
of
his
bone
.
Reason
and
nature
tyed
Elimelech
to
this
:
an
example
of
a
louing
husband
and
of
a
naturall
parent
to
be
imitated
;
and
which
condemneth
those
which
runne
away
from
wise
and
children
,
and
are
worse
than
Infidels
,
1.
Tim.
5.
8.
yea
than
the
bruit
beasts
.
This
man
led
them
,
they
followed
him
:
so
wines
and
children
are
to
be
companions
with
their
husbands
and
parents
in
aduersitie
.
Sarah
will
follow
Abraham
,
Rachel
and
Lea
Iacob
from
their
country
and
fathers
house
;
and
Mary
the
mother
of
Iesus
will
follow
Ioseph
;
for
the
husband
is
the
head
,
and
the
bond
of
law
bindeth
them
thereto
:
which
checketh
the
contrarie
;
if
husbands
and
parents
doe
command
to
be
followed
&
obeyed
in
things
lawfull
.
If
Elimelech
,
as
it
may
seeme
,
did
not
well
to
goe
,
it
may
be
questioned
whether
these
did
well
to
follow
him
?
He
might
doe
amisse
,
&
not
they
being
vnder
his
gouernment
,
so
long
as
he
led
them
not
to
doe
euill
,
and
to
commit
idolatrie
,
but
for
sustentation
of
life
,
&
in
that
country
where
they
were
not
outwardly
compelled
to
idolatrie
,
but
might
serue
God
,
as
they
had
learned
at
home
.
If
any
thinke
otherwise
either
of
Elimelechs
going
,
or
of
his
company
,
I
contend
not
.
Verse
2.
And
the
name
of
the
man
was
Elimelech
,
and
the
name
of
his
wife
Naomi
,
and
the
name
of
his
two
sonnes
,
Mahlon
and
Chilion
,
Ephrathites
of
Bethlehem
Iudah
:
and
they
came
into
the
countrey
of
Moah
,
and
continued
there
.
THe
Historiographer
goeth
on
with
the
former
narration
of
the
iourneying
:
first
expressing
by
name
the
man
,
the
wife
&
the
sons
,
shewing
plainely
who
they
were
:
then
the
finishing
of
their
iourney
:
and
thirdly
,
their
aboade
there
.
Into
these
three
things
this
verse
diuideth
it selfe
,
the
declaration
of
their
persons
what
they
were
called
,
both
in
respect
of
their
names
,
and
place
whence
they
came
;
the
perfecting
of
their
iourney
,
and
their
stay
there
.
And
the
name
of
the
man
was
Elimelech
.
]
By
naming
the
parties
,
and
not
speaking
in
generall
,
as
before
,
the
holy
Ghost
would
haue
notice
taken
of
them
,
the
better
either
to
see
their
graces
,
or
to
discerne
their
wants
,
and
so
to
haue
a
more
certaine
knowledge
what
to
follow
,
or
what
to
take
heed
of
;
for
the
knowledge
of
persons
maketh
the
things
which
they
doe
,
either
more
or
lesse
apparent
to
vs
.
Elimelech
signifieth
The
Lord
my
King
:
a
man
well
descended
,
he
was
of
the
chiefest
Tribe
,
to
wit
,
of
Iudah
,
a
nigh
kinsman
vnto
Boaz
the
Lord
of
Bethlehem
,
and
one
of
note
,
as
appeareth
by
the
article
in
the
Hebrew
,
and
in
the
Greeke
Septuagint
also
,
as
likewise
by
the
notice
taken
of
Naomi
his
wife
at
her
returne
,
ver.
19.
yea
he
went
out
of
Iudah
without
want
,
as
may
be
noted
from
verse
21.
and
as
learned
men
from
thence
doe
collect
.
And
if
so
▪
his
going
away
was
more
of
feare
to
want
,
than
present
necessitie
;
which
sheweth
his
great
weakenesse
,
worthy
reproofe
.
See
here
a
man
well
borne
,
of
good
meanes
,
of
good
note
,
and
carrying
a
name
of
trust
in
God
,
yet
slipt
through
distrust
of
Gods
prouidence
,
&
too
much
relying
vpon
his
owne
deuised
course
,
which
yet
failed
him
in
the
end
.
Great
birth
,
good
meanes
,
high
name
and
fame
saue
not
from
falling
either
into
sinne
,
or
outward
misery
,
if
a
better
blessing
than
all
these
be
not
giuen
men
from
God
:
and
therefore
not
to
rest
vpon
them
.
And
the
name
of
his
wife
,
Naomi
.
]
Whose
daughter
this
was
,
the
Scripture
recordeth
not
her
name
signifieth
My
pleasantnesse
,
or
sweetnesse
:
as
wiues
should
be
such
to
their
husbands
,
and
so
husbands
should
account
them
.
Shee
was
faire
,
a
wise
woman
,
of
great
note
in
the
Citie
,
and
a
very
godly
and
meeke
spirited
woman
,
full
of
true
loue
,
patient
in
want
,
thankefull
and
humble
:
all
which
to
be
true
,
her
words
and
deedes
in
this
historie
doe
plainely
shewe
:
So
she
was
faire
inward
and
outward
;
an
example
and
Looking-glasse
for
women
,
the
gallant
Dames
,
which
would
be
Naomies
for
outward
beauty
,
and
brauery
;
but
are
foule
Marahs
for
want
of
grace
and
true
goodnesse
.
Naomi
is
named
before
her
children
,
both
in
the
former
,
as
a
wife
to
Elimelech
,
and
here
as
a
Mother
to
them
:
and
this
reckoning
of
her
name
in
this
order
,
declareth
her
dignitie
and
place
before
them
.
Shee
as
a
wife
is
to
haue
place
next
Elimelech
the
husband
,
who
is
to
preferre
wife
before
children
,
for
shee
is
himselfe
,
and
as
a
mother
to
goe
before
them
that
be
her
children
,
who
are
to
honour
their
parents
.
And
the
name
of
his
two
sonnes
.
]
Why
not
her
sonnes
?
for
shee
was
not
their
mother
in
law
,
but
they
were
sonnes
borne
of
her
body
,
verse
11.
But
they
are
called
his
,
for
the
more
honour
:
For
the
father
chefely
giueth
honour
to
the
child
.
Mahlon
,
and
Chilion
.
]
The
former
signifieth
infirmitie
,
the
latter
finished
.
Why
so
called
,
is
not
shewed
,
but
they
answer
the
euent
of
things
;
the
first
,
his
fathers
infirmity
,
in
going
from
among
Gods
people
,
to
liue
with
Idolaters
for
preseruation
of
his
outward
estate
;
and
the
other
,
his
fathers
death
,
being
taken
away
in
Moab
,
verse
3.
He
was
Mahlon
in
his
leauing
of
Bethlehem
,
and
Chilion
in
abyding
in
Moab
.
And
here
note
in
all
these
names
,
how
significant
they
be
,
which
the
Hebrewes
did
euer
obserue
in
naming
their
children
,
yea
the
Lord
himselfe
in
giuing
a
name
to
any
one
;
as
in
calling
Abram
,
Abraham
,
Sarai
,
Sarah
:
which
is
of
vs
to
be
imitated
,
thereby
expressing
our
faith
and
grace
towards
God
,
and
admonishing
them
of
some
duety
.
True
it
is
,
that
good
names
haue
no
vertue
in
them
to
make
men
better
,
nor
names
without
signification
,
to
make
any
worse
;
yet
for
reuerence
to
our
holy
profession
,
and
that
blessed
Sacrament
of
Baptisme
,
at
which
time
names
be
giuen
,
and
in
imitation
of
the
godly
in
Scripture
,
yea
of
God
himselfe
,
who
called
his
first
Sonne
of
men
,
Adam
,
and
his
blessed
holy
One
,
Iesus
,
by
the
Message
of
an
Angel
;
let
vs
giue
our
children
good
names
,
significant
,
and
comely
,
not
absurd
,
ridiculous
and
impious
,
as
some
haue
done
,
out
of
the
spirit
of
prophanenesse
.
Ephrathites
of
Bethlehem
Iudah
.
]
So
termed
,
because
Bethlehem
was
called
Ephrate
,
Gen.
35.
19.
or
for
that
the
Countrey
where
Bethlehem
stood
,
was
so
called
,
as
may
appeare
in
Mich.
5.
2.
and
Iudah
is
added
not
onely
for
a
distinction
of
this
Bethlehem
,
from
the
other
in
Zabulon
,
but
for
to
make
a
difference
of
the
Ephrathites
here
,
from
other
in
the
tribe
of
Ephraim
;
for
Ieroboam
is
called
an
Ephrathite
,
1.
King
.
11.
26.
By
which
wee
see
how
carefull
the
holy
Ghost
is
to
make
cleare
the
History
,
and
to
free
it
from
ambiguity
of
speech
that
the
truth
might
better
appeare
,
and
not
be
mistaken
.
The
Penmen
of
this
and
other
diuine
Histories
are
Faithfull
Historians
:
and
such
should
others
be
,
and
not
full
of
fables
,
falshood
and
deceit
,
written
through
feare
,
or
fauour
,
or
ill
will
.
And
they
came
into
the
Countrey
of
Moah
.
]
So
they
finished
their
iourney
.
Howsoeuer
the
Man
might
doe
amisse
in
leauing
Israel
for
Moab
,
the
Land
of
the
liuing
,
for
a
dead
Nation
;
yet
it
pleased
the
Lord
to
speede
his
iourney
,
to
bring
to
passe
,
what
he
had
intended
for
the
conuersion
of
Ruth
,
to
make
her
a
mother
in
Israel
:
whence
we
see
,
that
God
intending
good
to
some
,
in
his
secret
counsel
,
may
prosper
that
,
which
others
vndertake
,
with
no
good
warrant
.
Thus
shall
Nebuchadnezzar
prosper
against
Ierusalem
;
Iacobs
sonnes
act
,
in
selling
Ioseph
their
brother
;
yea
the
enemies
of
Christ
to
put
him
to
death
,
as
God
had
determined
,
Act.
4.
For
the
Lord
can
worke
good
out
of
euill
,
and
can
vse
ill
instruments
to
good
purposes
:
And
therefore
simply
for
the
good
issue
,
which
God
maketh
,
we
are
not
to
approue
of
either
the
matter
in
hand
,
or
the
mindes
of
men
,
which
God
vseth
therein
,
as
is
apparent
in
the
former
examples
:
for
Gods
will
and
worke
was
one
thing
,
but
theirs
another
:
hee
is
to
be
praised
,
but
they
are
to
be
reproued
.
The
word
Countrey
,
Abraham
,
Isaac
,
and
Iacob
,
and
not
in
the
Cities
of
the
Canaanites
.
If
men
liue
where
Idolaters
be
,
it
is
good
to
auoid
the
occasion
of
infection
as
much
as
may
be
.
For
much
conuersing
breedeth
familiarity
:
this
,
loue
of
their
persons
,
&
so
a
liking
of
their
waies
,
with
neglect
of
true
Religion
at
the
first
,
but
it
falleth
into
contempt
at
last
.
It
is
rare
to
bee
a
righteous
hearted
Lot
in
Sodom
,
he
was
but
one
,
and
one
alone
;
Israelites
became
Idolaters
in
Egypt
.
This
is
it
which
made
the
Lord
forbid
communion
and
marriages
to
them
,
with
the
Canaanites
,
lest
they
should
learne
their
wayes
.
Let
vs
therefore
take
heede
of
conuersing
with
the
wicked
,
and
with
idolatrous
people
:
It
is
good
that
idle
Trauellers
should
consider
well
hereof
.
And
continued
there
.
]
So
then
they
had
no
repulse
,
but
were
allowed
to
dwell
there
,
and
that
for
a
long
time
,
as
the
words
in
verse
4.
doe
shew
:
yet
these
Moabites
were
formerly
hard-hearted
enough
,
Deut.
23.
3.
but
by
this
we
see
,
that
none
are
so
churlish
and
vnkinde
at
one
time
to
some
,
but
God
can
incline
their
hearts
at
another
time
to
other
some
.
The
History
of
Heathen
Emperours
manifesteth
the
truth
of
this
towards
Christians
;
and
the
Story
of
the
Israelites
,
comming
forth
of
Egypt
:
for
mens
hearts
,
yea
the
hearts
of
Kings
,
are
in
the
Lords
hands
,
to
turne
them
towards
whom
he
pleaseth
,
as
Nehemiah
knew
well
,
which
It
is
a
matter
praise-worthy
to
be
harbersome
to
strangers
;
for
this
were
the
Barbarians
commended
,
Act.
28.
2
,
7
,
10.
who
receiued
the
Apostle
and
the
rest
into
their
houses
,
made
them
fires
because
of
the
cold
and
raine
in
Winter
,
courteously
lodged
them
,
and
when
they
departed
,
being
such
as
had
suffered
shipwracke
,
and
were
thereby
in
want
,
those
Barbarians
helped
them
with
necessaries
.
This
was
humanity
and
mercy
;
For
this
,
Abraham
,
and
Lot
,
and
Iob
are
commended
;
and
this
goodnesse
wee
must
learne
to
practise
,
for
so
are
wee
exhorted
,
Heb.
13.
2
and
these
former
examples
lead
vs
to
it
.
This
qutie
is
to
be
done
,
not
onely
to
our
kindred
,
to
our
friends
,
to
our
knowne
countreymen
,
but
to
strangers
,
Heb.
13.
2.
yea
and
to
our
enemies
in
their
neede
,
2.
Kings
6.
23.
Romanes
12.
20.
Vers.
3.
And
Elimelech
Naomies
husband
dyed
,
and
shee
was
left
,
and
her
two
sonnes
.
THis
telleth
vs
of
the
heauie
crosse
which
befell
Naomi
,
which
was
in
the
death
of
her
husband
,
and
that
,
as
it
may
seeme
,
very
shortly
after
they
were
come
into
Moab
,
before
the
sonnes
did
marry
:
so
she
was
left
a
widdow
,
with
two
fatherlesse
children
,
to
take
care
for
them
in
a
strange
countrey
.
This
verse
is
a
narration
of
an
euent
,
what
it
was
,
and
vpon
whom
it
fell
,
to
the
great
heauinesse
of
Naomi
:
the
euent
was
death
,
and
here
is
shewed
whom
it
tooke
,
and
whom
it
left
.
And
Elimelech
dyed
.
]
His
age
is
not
reckoned
,
he
could
not
bee
very
old
,
if
wee
may
gasse
his
yeeres
by
his
sonnes
marrying
so
young
women
after
his
death
,
yet
he
dyeth
,
yea
and
there
also
,
wither
he
went
for
food
to
preserue
▪
life
:
He
went
first
from
Israel
,
the
Land
of
the
liuing
,
and
led
them
thence
,
and
so
he
now
goeth
out
of
the
world
before
them
;
from
whence
note
:
I.
That
death
is
the
end
of
all
,
and
it
spareth
none
,
Iosh.
23.
14.
Iob
21.
33.
Eccles.
7.
2.
and
6.
6.
1.
Cor.
15.
51.
Heb.
9.
27.
for
all
haue
sinned
,
Rom.
5.
and
death
is
the
reward
of
sinne
,
Rom.
6.
And
therefore
let
all
prepare
to
die
.
II.
That
a
full
supplie
of
bodily
wants
cannot
preuent
death
:
The
man
must
die
in
Moab
,
where
was
food
enough
:
the
rich
Glutton
must
die
also
,
and
the
Rich
man
with
his
barne
full
:
for
the
sentence
of
death
is
irreuocable
,
and
mans
life
dependeth
not
vpon
the
outward
meanes
of
life
,
for
then
the
rich
and
mighty
would
neuer
die
.
Let
not
men
in
their
abundance
thinke
to
escape
death
:
let
them
therefore
not
set
their
hearts
on
their
wealth
,
for
they
must
leaue
it
.
It
is
follie
to
trust
in
riches
,
for
they
cannot
deliuer
from
death
,
either
ordinary
,
or
extraordinary
,
lingering
▪
or
suddaine
,
naturall
,
or
violent
,
as
examples
and
experience
it selfe
teacheth
.
III.
That
where
men
think
to
preserue
life
,
there
they
may
lose
it
,
as
Elimelech
doth
here
,
fleeing
from
the
famine
in
Israel
,
yet
dyed
where
plenty
was
,
in
Moab
:
for
no
place
is
free
from
death
,
and
when
the
appointed
time
is
come
,
man
cannot
passe
it
,
Iob
14.
5.
we
cannot
thinke
therefore
our selues
safe
any
where
from
death
,
nay
,
many
times
,
where
we
may
think
our selues
secure
,
there
death
may
take
vs
away
.
Naomies
husband
.
]
It
is
not
said
her
husband
,
which
might
well
haue
beene
spoken
,
by
way
of
relation
to
her
,
without
her
name
,
because
shee
was
named
before
,
and
no
other
woman
;
but
this
woman
was
a
very
vertuous
woman
,
and
this
was
a
great
crosse
to
her
,
and
therefore
,
both
to
expresse
her
excellency
,
and
her
begun
misery
,
it
is
said
,
Naomies
husband
dyed
,
the
husband
of
so
rare
a
wife
died
.
Note
hence
,
I.
That
it
is
a
grace
for
some
,
to
be
called
the
husbands
of
some
women
;
their
name
is
a
grace
to
them
,
if
they
be
vertuous
:
for
such
a
one
is
a
crowne
to
her
husband
,
Pro.
12.
4.
Now
,
a
crowne
is
high
glory
to
a
man
:
and
her
husband
is
knowne
in
the
gates
,
Pro.
31.
23.
Such
wiues
are
to
bee
made
much
of
,
as
rare
Birdes
;
for
too
many
may
sit
downe
with
shame
,
and
blush
to
bee
named
the
husbands
of
some
wiues
:
Foolish
,
though
faire
:
faire
,
but
perhaps
filthy
:
rich
,
but
withal
retchlesse
:
wiues
,
but
without
gouernement
,
husbands
named
the
head
,
but
they
must
bee
masters
:
sometime
painefull
,
but
Peacok-like
proud
;
often
more
mad
,
or
fullen
sad
,
than
merrie
;
if
merrie
,
it
keepes
not
in
with
modesty
;
if
she
speake
,
it
is
lowd
,
often
heard
farther
,
then
seene
,
and
yet
oftener
seene
by
a
quiet
husband
,
then
well
liked
of
.
In
a
word
,
a
wicked
foolish
woman
,
is
shame
to
his
person
,
and
rottennesse
to
his
bones
,
Pro.
12.
4.
II.
That
grace
in
one
,
preuents
not
death
in
another
;
Naomies
husband
must
die
,
so
Abrahams
wife
also
:
Iacob
must
bid
his
Rachel
adieu
,
and
III.
That
it
is
a
great
crosse
for
a
woman
to
lose
a
good
husband
.
This
is
implied
,
as
I
said
,
in
naming
her
by
name
;
for
in
him
the
wife
loseth
her
head
,
her
guide
,
her
stay
,
and
comfort
,
if
hee
be
a
vertuous
man
,
and
a
good
husband
.
I
neede
not
intreat
good
and
louing
wiues
to
mourne
for
such
;
sure
enough
they
haue
cause
:
and
wiues
cannot
but
mourne
,
except
they
conceit
a
new
comfort
very
quickly
,
as
some
doe
,
for
feare
the
old
griefe
should
lye
too
long
at
the
heart
for
him
that
is
dead
,
and
cannot
be
recalled
;
so
with
them
,
the
liuing
is
better
to
be
liked
of
,
than
the
dead
:
for
they
know
their
husbands
would
,
perhaps
,
haue
so
dealt
with
them
.
And
shee
was
left
and
her
two
sonnes
.
]
Death
seazed
onely
vpon
Elimelech
,
and
left
Naomi
,
and
also
her
sonnes
,
that
she
might
not
be
vtterly
comfortlesse
in
a
strange
countrey
.
From
this
may
we
note
these
two
things
:
I.
That
albeit
death
is
due
to
all
(
in
as
much
as
all
haue
sinned
)
yet
it
seazeth
not
vpon
all
at
once
;
but
one
dyeth
now
,
and
another
hereafter
,
as
we
see
in
all
ages
,
which
commeth
not
to
passe
for
any
good
in
one
,
more
than
in
another
;
but
God
will
haue
mankind
vpon
earth
till
the
last
day
;
hee
forbeareth
some
,
and
repriueth
them
for
their
amendment
;
for
the
lengthning
of
life
,
is
for
our
further
repentance
,
if
wee
bee
the
Lords
,
or
for
the
greater
condemnation
of
such
,
as
shall
perish
.
For
this
mercy
God
is
to
bee
praised
,
for
we
deserue
death
,
and
it
might
seaze
vpon
euery
one
at
once
,
and
take
vs
away
,
because
wee
are
borne
in
sinne
,
brought
vp
therein
,
and
none
so
free
euer
,
but
in
his
highest
pitch
of
well-doing
,
he
may
be
tainted
of
sinne
,
1.
Ioh.
1.
II.
That
the
Lord
in
afflicting
his
children
,
sweeteneth
the
same
with
some
comforts
:
he
wholly
leaueth
not
them
without
some
taste
of
his
mercy
and
goodnesse
,
as
we
may
see
in
his
dealing
with
Naomi
:
he
tooke
away
her
husband
,
and
left
two
sonnes
;
and
after
tooke
them
away
,
but
gaue
her
an
excellent
daughter
in
Law
.
Elisha
had
an
Vers.
4.
And
they
tooke
them
wiues
of
the
women
of
Moab
,
the
name
of
the
one
was
Orpha
,
and
the
name
of
the
other
Ruth
,
and
they
dwelled
there
about
tenne
yeeres
.
THis
sheweth
what
course
the
sonnes
tooke
after
their
fathers
death
,
they
returned
not
home
:
this
crosse
brought
them
not
to
thinke
of
leauing
that
idolatrous
Countrey
,
but
they
setled
themselues
to
marry
there
;
so
as
this
verse
telleth
vs
of
two
things
;
the
first
is
,
of
a
marriage
,
and
herein
who
they
were
,
the
men
,
Elimelechs
sonnes
,
the
women
,
who
are
set
out
by
their
Countrey
,
then
by
their
names
:
the
second
is
,
of
their
abode
in
Moab
,
and
time
how
long
.
Note
(
before
I
come
to
the
words
)
that
euery
crosse
bringeth
not
men
home
againe
:
their
fathers
death
made
them
not
resolue
to
goe
backe
vnto
Gods
people
againe
:
Lot
was
taken
prisoner
,
yet
would
he
still
abide
in
Sodom
,
after
his
deliuerance
.
Iehosaphats
danger
with
Achab
,
made
him
not
wholy
to
forsake
that
house
,
but
he
must
haue
more
afflictions
,
and
the
Prophet
openly
to
rebuke
him
.
And
this
commeth
for
want
of
waighing
the
true
cause
of
afflictions
,
when
they
happen
,
or
desire
to
please
other
,
or
the
loue
of
this
world
,
or
some
such
corruption
of
our
heart
.
To
bewaile
this
our
peruerse
nature
not
easily
reformed
,
a
great
affliction
must
worke
on
Manasses
,
great
distresse
must
presse
the
prodigall
sonne
,
before
they
will
come
to
themselues
,
and
turne
to
the
Lord
,
yea
some
are
worse
for
afflictions
,
as
may
be
seene
in
Achaz
,
2.
Chron.
28.
22.
in
Amon
,
Chap.
33.
23.
in
the
Antichristians
,
Reue.
16.
11.
and
in
the
Iewes
,
Ier.
5.
3.
And
they
tooke
them
.
]
This
may
seeme
an
act
of
their
owne
,
as
that
of
Lamech
,
Genesis
4.
19.
and
that
of
the
sonnes
of
God
,
6.
2.
and
not
their
mothers
deed
,
as
is
said
of
Hagar
,
Gene.
21.
21.
If
they
did
this
with
her
consent
,
it
was
as
godly
children
should
doe
,
to
marry
with
consent
of
parents
:
For
parents
haue
authoritie
in
this
case
,
1.
Cor.
7.
children
owe
this
honour
to
them
.
Examples
of
the
godly
,
as
in
Isaac
,
and
Iacob
,
and
Samson
,
moue
to
it
:
and
the
contrary
is
found
fault
with
,
Gen.
6.
2.
and
in
Esau
;
our
lawes
require
it
,
godly
men
and
learned
Diuines
so
teach
out
of
the
Word
.
Let
children
therefore
herein
take
aduice
of
their
parents
;
they
shall
thriue
the
better
:
if
they
doe
well
,
their
parents
will
reioyce
:
if
otherwise
,
then
children
may
more
boldly
seeke
to
parents
for
comfort
,
and
expect
helpe
at
their
hands
.
Wiues
.
]
So
women
be
called
,
when
they
be
marryed
vnto
men
,
or
betrothed
.
It
is
as
if
it
had
beene
said
,
They
tooke
yong
women
for
wiues
to
liue
in
Gods
ordinance
,
and
not
for
wantons
,
to
liue
in
vncleannesse
.
Though
they
were
not
in
Israel
,
yet
they
let
not
loose
the
vnbrideled
lust
of
nature
,
but
vsed
marriage
the
ordinance
of
God
.
So
men
are
to
take
women
as
wiues
,
to
liue
together
in
Gods
holy
ordinance
;
as
the
godly
haue
euer
made
conscience
to
doe
;
and
not
to
liue
as
bruite
beasts
,
to
defile
themselues
;
as
Hamor
did
Dinah
,
and
Zimri
did
Cozbi
,
in
the
sinne
of
fornication
.
From
this
must
we
flie
,
as
the
Apostle
exhorteth
,
and
from
other
degrees
of
vncleannesse
,
as
adulterie
which
God
seuerly
punished
,
2.
Sam.
22.
10.
Iob
31.
9
,
11.
so
incest
,
Gen.
19.
36.
1
Cor.
5.
1.
2.
Sam.
13.
14.
and
other
vnnaturall
pollutions
not
to
be
named
,
Rom.
1.
which
God
giueth
reprobate
mindes
ouer
vnto
.
Of
the
women
of
Moab
.
]
With
these
they
were
not
to
marry
,
Deut.
7.
3.
and
23.
3.
Esdras
9.
1
,
2.
Neh.
13.
23
,
25
,
26.
Young
persons
in
their
choyce
soone
erre
,
if
they
suffer
lust
to
rule
,
and
follow
not
the
Law
of
God
,
Gen.
6.
2.
Herein
wise
Salomon
was
ouertaken
,
Neh.
13.
26.
1.
King
.
11.
1.
Therefore
men
are
to
bridle
appetite
and
lust
;
and
let
the
Lord
rule
them
,
Religion
and
reason
guide
them
herein
.
The
children
of
God
are
not
to
marry
with
the
daughters
of
men
:
it
is
condemned
,
Gen.
6.
2.
the
contrary
commanded
,
Deut.
7.
3
,
4.
See
there
the
reason
,
and
equity
therof
euer
,
such
marriages
are
not
made
in
the
Lord
,
as
they
ought
,
1.
Cor.
7.
36
,
and
God
hath
punished
such
matches
:
see
in
Salomon
,
1.
King
.
11.
and
in
Iehosaphat
,
in
marrying
his
sonne
to
Athaliah
,
2.
Chro.
21.
6.
If
Rahab
bee
a
beleeuer
,
Salomon
may
take
her
to
wife
,
&
so
Boaz
may
marry
Ruth
:
and
if
there
were
none
other
to
match
with
in
the
world
,
Abraham
may
take
one
out
of
another
countrey
for
Isaac
;
and
Iacob
may
marry
Labans
daughter
:
but
there
is
no
such
want
,
but
that
the
sonnes
of
Abraham
may
match
with
the
daughters
of
Abraham
now
.
The
name
of
the
one
was
Orpha
,
and
the
name
of
the
other
Ruth
.
]
This
was
the
wife
of
Mahlon
,
Cha.
4.
10.
the
elder
brother
,
and
Orpha
the
wife
of
Chilion
the
younger
:
whether
sisters
or
no
,
or
of
what
parents
these
came
,
is
not
mentioned
.
These
Heathen
people
refused
not
in
those
daies
to
match
with
strangers
;
Iethro
giueth
his
daughter
to
Moses
,
which
must
be
for
his
vertue
,
and
not
for
his
wealth
;
for
hee
had
none
,
hee
was
brought
vp
like
a
Prince
,
but
he
humbled
himselfe
to
keepe
Sheepe
,
and
so
obtained
his
wife
.
Mens
manhood
,
vertues
,
and
painefulnesse
in
those
dayes
got
them
wiues
.
Caleb
will
marry
his
daughter
for
the
mans
vertue
sake
,
and
valorous
spirit
;
Saul
will
pretend
as
much
towards
Dauid
▪
but
that
was
pretended
in
policy
,
not
in
truth
;
Laban
the
worldling
will
marry
his
daughters
for
the
world
,
and
sell
them
for
gaine
:
but
a
godly
man
preferreth
grace
before
goods
,
and
wisedome
before
the
world
;
though
where
grace
is
,
if
goods
may
come
with
it
,
it
is
a
blessing
,
and
the
better
to
be
liked
of
,
for
helpe
to
vphold
the
burthen
of
marriage
.
And
they
dwelt
there
about
tenne
yeeres
.
]
Whether
this
time
beginneth
at
their
first
comming
,
or
after
this
marriage
,
is
not
certaine
,
but
it
is
ten
yeeres
before
Naomi
heares
of
the
Lords
visiting
of
Israel
with
plenty
.
It
is
a
long
time
for
a
godly
woman
to
bee
kept
from
Gods
people
,
and
publike
seruice
of
his
name
.
Dauid
lamented
it
much
,
Psal.
120.
5.
and
desired
the
presence
of
God
and
his
Tabernacle
,
Psal.
84.
1
,
4.
In
Moab
was
corporall
plenty
,
but
not
spirituall
;
for
the
one
,
the
other
was
neglected
.
Such
is
our
corruption
;
a
comon
sinne
now
,
I
wish
it
had
not
taken
possession
of
the
best
.
But
besides
this
,
we
may
further
note
,
how
a
heauy
calamity
may
long
rest
vpon
Gods
people
:
we
may
reade
of
a
famine
,
three
yeres
and
a
halfe
in
Achabs
daies
:
three
yeeres
in
Dauids
time
,
2.
Sam.
21.
1.
1.
King
.
17.
1.
Luke
4.
25.
and
seuen
yeeres
at
another
time
,
2.
King
.
1.
and
here
also
,
for
a
great
many
of
yeeres
.
And
this
commeth
through
mens
obstinacie
in
sinne
,
and
for
that
such
things
are
not
reformed
,
as
God
commandeth
,
or
for
that
some
euils
are
not
punished
,
as
they
ought
to
bee
;
as
for
innocent
blood-shed
,
1.
Sam.
21.
1.
for
open
idolatrie
,
and
murthering
of
the
Saints
,
as
in
Achabs
dayes
.
We
are
in
such
continuing
iudgements
,
to
looke
to
our
waies
,
and
bewaile
our
sinnes
:
also
seeing
thus
Gods
hand
against
his
people
so
long
,
wee
may
learne
patience
in
the
yeres
of
scarcity
,
and
blesse
God
that
neuer
thus
afflicted
vs
in
any
of
our
remembrances
;
for
such
a
famine
would
in
these
Northerne
parts
be
most
intolerable
,
farre
more
vnsufferable
,
than
in
hot
countreyes
,
where
people
could
humble
themselues
with
fasting
,
many
dayes
together
.
Verse
5.
And
Mahlon
and
Chilion
dyed
also
both
of
them
,
and
the
woman
was
left
of
her
two
sonnes
,
and
of
her
husband
.
THis
verse
sheweth
a
further
griefe
which
befell
good
Naomi
,
which
was
the
death
of
both
her
sonnes
,
and
so
to
be
left
a
heauie
soule
in
solitarinesse
in
a
strange
countrey
,
where
she
could
haue
no
spirituall
comfort
,
and
where
now
she
had
lost
her
chiefest
corporall
comfort
.
And
Mahlon
and
Chilion
dyed
also
both
of
them
.
]
These
inioyed
their
yong
wiues
for
some
space
,
and
had
time
to
haue
returned
home
to
the
Lords
people
,
but
they
for
bodily
maintenance
,
&
new
friends
gotten
by
their
marriages
,
would
not
;
the
Lord
therefore
tooke
them
away
in
this
strange
Land
.
Many
things
may
be
noted
.
I.
That
the
Lord
gaue
them
time
to
marry
,
and
to
enioy
their
marriage
for
some
space
,
though
they
made
no
better
vse
of
their
fathers
death
:
thus
good
and
patient
is
God
vnto
men
,
for
their
bettering
,
if
it
would
be
,
for
which
praise
him
.
II.
That
when
God
hath
proued
men
in
patience
,
and
they
will
not
make
right
vse
thereof
;
then
will
he
take
them
away
;
for
he
will
not
alwaies
striue
in
mercie
:
here
the
abusers
of
Gods
goodnesse
may
learne
to
take
heed
.
III.
That
God
can
and
will
cut
off
sometime
yong
men
in
the
flowre
of
their
youth
.
Thus
he
tooke
away
Nadab
and
Abihu
,
Hophni
and
Phinees
,
Amnon
&
Absalom
,
two
gallant
yong
Princes
:
so
here
these
two
,
though
some
by
violent
death
,
and
other
by
naturall
death
.
And
this
is
sometime
a
punishment
for
sinne
,
Psalme
55.
23.
1.
Sa.
2.
31.
but
not
euer
:
for
God
in
mercie
will
take
some
from
the
euils
of
the
world
,
as
he
did
Iosias
.
Let
none
because
of
youth
put
farre
off
the
day
of
death
.
Death
respecteth
no
age
,
no
strength
,
no
beauty
:
Remember
thy
Creatour
in
the
dayes
of
thy
youth
,
Ecclesiastes
12.
1.
Thy
owne
sinne
may
cut
thee
off
in
youth
,
as
it
did
Absalom
,
and
so
the
rest
:
or
thy
fathers
sinne
,
as
Dauids
child
was
taken
away
,
2.
Sam.
12.
14.
and
the
tenne
And
the
woman
was
left
of
her
two
sons
,
&
her
husband
.
]
This
is
added
,
to
aggrauate
the
affliction
of
Naomi
;
and
doth
teach
,
that
neither
few
nor
light
afflictions
sometime
befall
the
godly
.
Naomi
lost
her
husband
,
then
not
one
,
but
both
her
sonnes
,
and
left
their
widowes
without
children
,
so
as
Naomi
had
none
of
his
bloud
remaining
in
Moab
.
And
as
shee
was
thus
afflicted
,
so
was
Dauid
,
who
had
proud
and
scornefull
brethren
,
a
bloudily-minded
father
in
law
,
a
mocking
Michal
to
his
wife
,
lewd
and
vnnaturall
children
;
besides
many
other
great
trialls
.
What
shall
I
speake
of
Iobs
trialls
,
Ieremies
troubles
,
and
Pauls
persecutions
?
Yet
God
thus
suffers
his
to
be
tried
,
to
make
them
know
themselues
,
to
shew
them
their
graces
,
and
their
imperfections
,
which
in
affliction
they
will
manifest
;
to
weane
them
from
the
world
,
to
the
loue
of
a
better
life
,
to
whip
them
from
their
sinnes
,
and
to
make
our
vile
natures
tame
,
to
submit
to
his
yoke
.
Let
vs
looke
therefore
for
them
,
let
vs
be
contented
and
patient
vnder
them
,
and
consider
the
troubles
of
others
of
old
,
and
in
the
primitiue
Church
,
and
of
later
times
.
Let
vs
not
thinke
our
condition
the
worse
before
God
,
but
rather
the
better
,
if
instruction
be
with
correction
;
for
God
loueth
vs
then
.
It
is
a
fault
to
murmure
at
him
,
it
is
an
error
to
thinke
our
estate
to
be
euill
before
God
,
because
of
sundry
and
great
crosses
;
for
many
are
the
afflictions
of
the
righteous
:
he
saith
not
,
of
the
wicked
,
yet
then
righteous
,
when
they
be
afflicted
:
this
is
comfort
against
despaire
.
Note
againe
,
that
he
saith
,
the
woman
was
left
:
he
saith
not
now
,
Naomi
,
as
before
&
after
,
to
expresse
her
deiected
condition
;
for
a
widow
,
poore
,
alone
,
without
friends
,
and
in
a
strange
country
,
is
in
an
afflicted
estate
,
&
contemptible
:
it
is
the
,
not
Naomi
,
but
the
woman
in
distresse
and
miserie
.
And
lastly
obserue
,
that
when
death
calleth
,
friends
must
part
,
and
one
leaue
another
,
husbands
their
wiues
,
children
their
parents
,
&
parents
their
children
;
as
here
,
no
band
of
loue
can
keepe
them
then
together
,
death
must
be
welcome
,
and
vnto
dearest
friends
we
must
bid
farewell
.
Verse
.
6.
Then
she
arose
with
her
daughters
in
law
,
that
shee
might
returne
from
the
Countrey
of
Moab
:
for
shee
had
heard
in
the
Countrey
of
Moab
,
how
that
the
Lord
had
visited
his
people
in
giuing
them
bread
.
HEre
is
at
the
length
the
returne
of
Naomi
,
with
whom
,
from
whence
,
and
the
reason
drawing
her
minde
homeward
.
Then
shee
arose
.
]
Shee
had
long
abode
in
Moab
:
now
after
such
crosses
,
shee
ariseth
to
goe
thence
,
vnto
the
Church
and
people
of
God
:
when
the
Lord
thus
afflicted
her
,
when
shee
saw
her selfe
destitute
of
her
husband
and
children
,
and
had
none
to
goe
vnto
and
to
conuerse
with
but
Idolaters
,
the
Moabites
,
then
she
arose
to
leaue
those
coasts
.
Note
,
how
affliction
shall
follow
affliction
,
to
bring
home
such
as
be
the
Lords
:
if
one
crosse
will
not
doe
it
,
another
shall
,
as
wee
see
in
the
prodigall
son
,
and
Gods
dealing
with
Manasses
;
for
the
Lord
is
loth
to
lose
his
owne
:
And
therefore
if
one
affliction
happen
,
make
good
vse
thereof
,
else
another
shall
follow
,
yea
&
another
after
that
,
till
we
returne
home
.
Againe
marke
,
that
it
is
then
time
to
leaue
the
place
of
our
abode
,
when
the
Godly
are
taken
away
,
and
none
left
but
wicked
to
conuerse
with
.
Thus
and
for
this
cause
many
left
Israel
in
Ieroboams
dayes
,
2.
Chr.
11
13
,
16.
for
the
godly
should
delight
in
the
fellowship
of
the
godly
:
Dauids
delight
was
in
the
Saints
.
It
is
also
dangerous
for
the
Godly
to
frequent
the
company
of
the
wicked
,
as
a
Lambe
to
be
among
Wolues
.
Dauid
will
not
dwell
in
the
tents
of
the
wicked
,
neither
sit
among
them
,
Psalme
26.
and
it
is
a
good
mans
propertie
to
auoid
them
,
Psalme
1.
1.
And
therefore
let
vs
flee
the
fellowship
of
Idolaters
,
1.
Iohn
5.
2
Cor.
6.
and
the
societie
of
euill
persons
.
For
such
as
can
liue
with
delight
among
them
,
are
like
them
,
are
no
true
Conuerts
to
God
:
and
yet
not
a
few
,
which
will
be
held
religious
,
can
make
themselues
merrie
with
vaine
persons
,
and
condemne
others
for
too
Stoicall
,
too
censorious
,
for
that
they
cannot
away
with
fleshly
and
carnall
delights
.
With
her
daughters
in
law
.
]
It
appeareth
that
these
two
did
voluntarily
accompany
her
,
of
their
owne
minds
,
and
not
by
Naomies
intreatie
;
this
appeareth
out
of
verse
8.
and
11.
What
moued
them
hereto
,
but
Naomies
vertues
?
So
as
we
may
see
,
that
the
truly
vertuous
are
of
an
attractiue
power
,
euen
as
the
load-stone
,
to
draw
others
vnto
them
,
partly
by
instruction
,
partly
by
their
godly
conuersation
.
Both
which
meanes
we
may
thinke
shee
vsed
towards
these
,
while
shee
aboade
in
Moab
:
for
the
religious
cannot
but
incyte
others
vnto
pietie
.
This
is
worthie
imitation
in
Naomi
.
If
practice
shew
our
Religion
,
it
will
win
others
,
1.
Pet.
3.
1.
without
which
,
euen
the
most
glorious
profession
in
words
,
hath
no
operation
,
no
power
to
perswade
.
And
here
also
was
a
mercy
of
God
to
this
poore
old
woman
,
that
shee
lost
not
all
outward
comfort
,
shee
had
some
to
keepe
her
company
in
her
aduersitie
.
It
is
a
good
grace
,
to
be
content
to
beare
the
poore
company
in
a
miserable
estate
;
they
be
true
friends
,
which
will
sit
downe
vpon
a
dunghill
with
Iob
,
to
mourne
with
him
.
Well
,
here
were
two
daughters
of
Moab
,
which
would
accompany
Naomi
,
poore
and
afflicted
Naomi
.
A
reproofe
to
counterfeit
friends
,
of
which
now
the
world
is
full
,
neuer
more
.
That
shee
might
returne
from
the
countrey
of
Moab
.
]
This
is
the
end
why
she
arose
,
that
is
,
left
the
particular
place
of
her
dwelling
,
not
to
goe
into
some
other
place
in
Moab
,
as
hoping
of
better
successe
there
,
but
quite
to
forsake
the
countrey
.
The
kindnesse
receiued
there
,
could
not
hold
her
,
when
she
perceiued
the
Lord
to
call
her
home
,
partly
by
afflictions
in
Moab
,
and
partly
by
mercies
now
in
Israel
.
Outward
kindnesse
of
Worldlings
cannot
keepe
the
godly
with
them
,
when
God
calleth
them
away
from
them
,
either
by
afflictions
,
or
by
checke
of
conscience
,
or
by
falling
into
sinne
by
them
,
or
by
feeling
the
want
of
the
godly
,
and
the
vse
of
Gods
publike
seruice
,
or
else
by
seeing
or
hearing
of
Gods
fauour
to
his
people
.
When
these
or
such
like
doe
call
vpon
the
godly
to
come
away
,
they
cannot
by
any
worldly
pleasure
,
profit
,
or
familiar
acquaintance
,
or
kinde
intertainement
stay
with
such
men
;
they
be
like
Abrahams
seruant
,
which
could
not
be
held
with
For
she
had
heard
in
the
countrey
of
Moab
.
]
That
is
,
while
she
did
stay
in
that
countrey
,
newes
was
brought
of
plenty
in
Israel
.
As
the
famine
did
driue
her
from
thence
,
so
now
food
being
there
,
and
the
crosses
she
found
in
Moab
,
mooued
her
to
returne
backe
againe
.
As
aduersitie
maketh
many
to
leaue
the
Church
,
so
the
prosperity
thereof
bringeth
many
vnto
it
;
some
in
truth
and
loue
,
as
Naomi
heere
,
others
for
the
world
,
or
for
feare
,
Ester
8.
17.
Let
vs
then
pray
for
the
Churches
prosperity
:
yet
not
then
are
wee
to
trust
all
that
come
within
her
lappe
.
Note
againe
,
how
Naomi
in
her
greatest
distresse
heard
of
comfort
to
her
Countrey
,
to
bring
her
home
againe
.
God
is
often
the
neerest
in
mercy
to
helpe
,
when
in
mans
reason
hee
seemeth
to
be
furthest
off
.
Thus
was
God
with
Ionah
in
the
Whales
belly
,
and
with
the
three
Children
in
the
Furnace
,
with
Daniel
in
the
Den
,
with
Dauid
to
helpe
against
most
present
danger
,
1.
Sam.
23.
26
,
27.
Peter
,
the
very
night
before
his
intended
death
by
Herod
,
must
be
deliuered
:
and
so
the
Gun
powder
plot
here
bee
discouered
.
And
God
thus
suffereth
his
so
long
,
and
to
come
to
so
narrow
a
straite
,
before
he
set
them
free
,
&
shew
himselfe
;
to
humble
them
,
to
beate
them
out
of
confidence
in
themselues
,
to
shew
his
power
and
mercy
the
more
,
that
they
may
see
more
fully
his
goodnesse
to
them
,
to
make
them
thankefull
,
obedient
,
and
the
more
in
vtmost
perils
to
rely
vpon
him
.
We
are
not
to
despaire
in
the
greatest
dangers
,
nor
to
thinke
our selues
forgotten
in
great
extremities
,
but
then
seeke
to
God
,
trust
in
him
,
and
doubt
not
of
comfort
.
God
will
haue
Lazarus
in
the
graue
,
before
Christ
restore
him
to
life
;
and
Isaac
bo●nd
vpon
the
Altar
,
before
he
forbid
Abraham
to
slay
him
:
Till
the
ship
be
ready
to
sinke
,
Christ
will
not
awake
,
Mat.
8.
25
,
26.
for
so
the
Lord
is
more
seene
in
his
power
,
and
mercy
towards
his
.
How
the
Lord
had
visited
his
people
in
giuing
them
bread
.
]
By
bread
is
meant
all
necessary
food
,
but
especially
corne
,
of
which
bread
is
made
.
Here
the
Lord
is
made
the
giuer
thereof
to
the
Israelites
called
his
people
,
whom
in
mercy
bee
visited
,
to
bestow
his
blessings
vpon
:
for
so
is
visited
here
taken
,
and
in
Gen.
21.
1.
Luk.
1.
68.
Ier.
29.
10.
Note
from
hence
these
things
.
I.
That
God
seeth
his
people
in
aduersity
and
want
,
and
commeth
in
his
due
time
to
helpe
them
,
Exod.
3.
7
,
8.
which
is
from
his
meere
mercy
,
and
the
stability
of
his
loue
and
promise
to
his
people
:
And
therefore
we
may
learn
patience
in
affliction
,
and
not
bee
impatient
,
as
if
God
had
forgotten
;
II.
That
God
hath
euer
had
more
specially
a
people
for
his
owne
,
called
his
people
.
Thus
were
certaine
called
the
sonnes
of
God
,
Gen.
6.
Thus
after
were
the
Israelites
his
,
Deut.
7.
6.
and
26.
18.
and
such
be
now
true
Christians
,
1.
Pet.
2.
9.
Reu.
18.
4.
These
he
chose
not
for
any
merit
in
them
,
but
of
his
meere
loue
,
Deut.
7.
8.
Ephe.
1.
4.
This
should
make
vs
to
examine
our selues
,
how
we
be
Gods
people
,
whether
,
according
to
Creation
,
or
after
the
worke
of
Regeneration
:
for
these
differ
from
the
other
greatly
,
in
the
graces
of
Gods
Spirit
,
and
holy
conuersation
,
Ezech.
11.
19.
and
36.
26
,
27.
Psal.
15.
in
glorious
titles
,
Deut.
26.
19.
Exo.
19.
6.
1.
Pet.
2.
9.
Reu.
1.
6.
and
in
heauenly
prerogatiues
;
as
in
peace
with
God
,
Rom.
5.
1.
in
free
accesse
,
with
a
holy
boldnesse
to
God
in
Christ
,
Heb.
4.
in
hauing
God
euer
with
them
,
Mat.
18.
20.
in
this
blessing
,
that
all
things
worke
together
for
the
best
to
them
,
Rom.
8.
and
in
being
a
Communion
of
Saints
,
to
whom
is
belonging
the
forgiuenesse
of
sinnes
,
the
resurrection
of
the
body
,
and
life
euerlasting
.
Wee
are
therefore
to
labour
to
bee
of
this
sort
of
Gods
people
.
III.
That
corporall
food
,
and
the
necessaries
of
this
life
are
Gods
gift
,
Leuit.
26.
4
,
5.
Deut.
11.
14
,
15.
Hos.
2.
8
,
9.
Ioel
2.
19.
It
is
he
that
maketh
the
earth
fruitfull
,
he
giueth
raine
,
and
with-holds
it
,
Osea
2.
8
,
9.
Amos
4.
7.
and
man
without
him
can
doe
nothing
,
Psal.
127.
2.
Hag.
1.
6.
Deut.
8.
1●
.
Praise
him
for
these
blessings
,
Ioel
2.
26.
in
the
want
of
them
acknowledge
it
from
God
,
and
goe
to
him
,
pray
to
him
,
Mat.
6.
and
this
must
bee
done
in
an
humiliation
of
our selues
,
for
the
affliction
,
2.
Chron.
7.
14.
Ioel
2.
16
,
17
,
19.
If
wee
looke
for
these
blessings
,
we
are
to
serue
him
,
because
they
bee
his
gift
,
and
to
such
hath
hee
promised
them
,
Leuit.
26.
3.
Deut.
11.
13
,
16.
Let
this
reprooue
such
as
forget
God
,
doe
not
praise
him
,
nor
serue
him
for
these
blessings
,
and
let
it
confute
such
as
ascribe
them
to
the
heauens
,
or
to
the
industry
of
man
,
neuer
remembring
the
precept
of
Moses
,
Deut.
8.
18.
and
that
saying
in
Iob
31.
26
,
27.
Verse
7.
Wherefore
shee
went
forth
out
of
the
place
where
shee
was
,
and
her
two
daughters
in
law
with
her
;
and
they
went
on
their
way
to
returne
vnto
the
Land
of
Iudah
.
IN
the
former
verse
,
was
Naomi
her
preparation
for
her
iourney
;
here
is
her
setting
forward
:
noting
from
whence
,
with
whom
,
and
whither
.
Wherefore
.
]
That
is
,
because
she
heard
of
plenty
in
her
countrey
:
which
giueth
vs
this
to
vnderstand
,
which
before
I
noted
,
that
the
Churches
welfare
procureth
friends
,
and
draweth
her
old
acquaintance
to
her
:
for
prosperity
is
of
an
attractiue
vertue
,
and
men
are
affected
with
it
;
this
will
make
Abimelech
to
seeke
to
Isaac
,
Gen.
26.
26.
and
Iobs
friends
gather
vnto
him
,
Iob.
42.
11.
This
should
make
vs
seeke
the
Churches
prosperity
;
yea
and
make
men
frugall
to
preserue
their
estates
:
for
prosperity
gets
friends
(
though
not
a
few
counterfeit
:
)
and
aduersity
maketh
men
to
bee
forsaken
;
and
yet
many
which
might
liue
well
,
bring
themselues
by
prodigality
and
lewd
courses
vnto
misery
:
vnworthy
they
bee
of
pitty
.
Shee
departed
out
of
the
place
where
shee
was
.
]
In
what
particular
place
of
Moab
shee
was
in
,
is
not
named
,
though
here
to
bee
vnderstood
by
the
name
place
.
There
was
food
here
,
as
well
as
in
Iudah
,
yet
shee
would
not
stay
though
shee
was
an
old
woman
,
hauing
poore
and
weake
attendance
,
the
iourney
somewhat
long
for
her
,
her
estate
wasted
,
and
therefore
was
shee
to
returne
in
a
base
estate
,
which
other
perhaps
might
cast
in
her
teeth
for
leauing
Iudah
,
and
going
into
that
idolatrous
Moab
;
but
all
these
things
did
not
withhold
her
from
her
godly
purpose
.
And
two
reasons
may
be
giuen
for
this
;
the
loue
of
her
owne
Countrey
,
and
her
piety
,
esteeming
highly
of
the
means
of
saluation
.
Whence
may
be
noted
:
I.
That
there
is
a
loue
naturally
in
euery
one
to
their
owne
Countrey
;
See
it
in
Iethro
,
Exo.
18.
27.
Num.
10.
29
,
30.
and
Barzillai
,
2.
Sam.
19.
27.
Iacob
would
returne
into
Canaan
out
of
Mesopotamia
where
he
had
gotten
great
riches
.
And
this
loue
vnto
their
Countrey
,
made
men
to
aduenture
their
liues
in
defence
thereof
,
2.
Sam.
10.
12.
Therefore
such
are
vnnaturall
,
who
will
seeke
the
destruction
thereof
.
II.
That
corporall
meanes
cannot
keepe
the
truely
religious
from
the
place
where
God
is
worshipped
,
if
they
may
enioy
the
meanes
of
life
in
a
poore
measure
.
Naomi
would
not
stay
in
Moab
,
though
shee
in
Iudah
had
nothing
to
maintaine
her
,
but
her
hands
,
and
that
Ruth
must
gleane
for
bread
,
when
they
came
thither
.
What
a
change
Moses
made
,
wee
all
doe
know
:
a
crust
of
bread
for
the
body
is
better
with
the
food
of
the
soule
,
than
all
carnall
abundance
without
it
.
And
therefore
if
the
choyce
of
our
dwelling
be
,
either
where
bodily
plenty
is
,
whithout
the
Word
,
or
a
poore
estate
for
the
body
,
and
plentifull
instructions
for
the
soules
safety
,
let
vs
chuse
this
,
rather
then
the
other
.
Seeke
,
saith
our
Sauiour
,
for
the
food
And
her
two
daughters
in
law
with
her
.
]
This
their
accompanying
of
her
,
argueth
Naomi
her
singular
good
carriage
towards
them
,
while
her
sonnes
liued
:
for
if
shee
had
beene
proud
,
froward
and
vnkind
,
as
some
mothers
in
law
haue
beene
,
they
would
haue
despised
her
,
and
shaken
her
off
;
but
we
see
:
first
,
how
good
carriage
procureth
loue
:
and
secondly
,
how
true
loue
sheweth
it selfe
in
the
aduersity
of
a
friend
,
Pro.
17.
17.
for
these
2.
forsake
not
poore
&
old
Naomi
in
this
her
contemptible
estate
.
Thus
Ionathan
shewed
his
loue
in
Dauids
trouble
,
and
Iobs
friends
,
when
they
sate
downe
by
him
;
for
true
loue
is
not
tyed
to
outward
respects
:
such
loue
is
false
and
hollow-hearted
;
the
loue
of
these
times
.
We
must
imitate
God
in
loue
,
to
loue
euer
,
and
chiefely
in
aduersity
;
for
either
loue
them
,
or
not
at
all
.
Be
not
as
the
Shadow
which
sheweth
it selfe
only
in
sunne-shine
;
nor
as
the
Swallow
which
chatters
,
and
sings
ouer
thy
chimney
in
warme
Summer
,
but
cannot
be
seene
in
Winter
.
Friends
onely
in
appearance
,
shape
their
loue
like
to
the
Deuill
,
who
onely
maketh
a
shew
of
loue
to
man
,
and
is
euer
sinister
in
the
intendement
.
And
they
went
on
their
way
to
returne
to
Iudah
.
]
It
seemeth
by
this
,
that
the
two
women
came
out
to
returne
with
Naomi
,
who
onely
is
properly
said
to
returne
,
because
she
came
out
of
Iudah
,
and
they
had
a
purpose
to
goe
thorow
with
her
to
the
end
,
and
to
leaue
their
own
natiue
soile
,
their
parents
and
friends
,
which
was
a
great
degree
of
loue
,
but
yet
we
may
reade
that
Orpha
afterwards
gaue
ouer
.
To
begin
well
,
and
to
make
an
onset
to
goodnesse
,
is
easie
to
many
,
but
to
go
on
to
the
end
,
is
of
speciall
grace
.
Cain
began
and
made
an
onset
to
godlinesse
,
so
did
Ioash
King
of
Iudah
.
Iehu
did
valiantly
for
a
while
.
Iudas
seemed
to
bee
approued
by
his
fellowes
,
and
to
liue
without
suspicion
for
a
time
.
The
same
may
bee
said
of
Ananias
and
Saphira
,
of
Simon
Magus
,
of
Demas
,
Hymeneus
,
Alexander
,
and
Philetus
,
with
many
moe
;
but
their
calling
was
not
effectuall
:
called
they
were
,
but
not
elected
:
their
hearts
were
full
of
hypocrisie
,
which
wil
at
length
breake
out
.
Therefore
let
none
thinke
well
of
themselues
for
faire
beginnings
,
because
they
that
continue
to
the
end
,
shall
onely
be
saued
.
Verse
8.
And
Naomi
said
vnto
her
two
daughters
in
law
,
Goe
,
returne
each
to
her
mothers
house
:
the
Lord
deale
kindly
with
you
,
as
you
haue
dealt
with
the
dead
and
with
me
.
NAomi
seeth
their
kindnesse
,
and
weighing
afore-hand
all
circumstances
,
beginneth
to
make
triall
of
the
soundnesse
of
their
loue
,
and
to
know
vpon
what
ground
it
standeth
,
as
appeareth
out
of
the
verses
11
,
12
,
13.
The
words
consist
of
an
exhortation
,
and
a
petition
to
God
for
them
,
rendering
a
reason
thereof
.
And
Naomi
said
vnto
her
two
daughters
in
law
.
]
To
this
place
,
there
is
no
mention
of
any
speech
of
Naomi
,
but
onely
what
shee
did
:
First
,
in
following
her
husband
into
Moab
,
verse
.
1
,
2.
and
then
,
of
his
leauing
that
Countrey
to
returne
into
Iudah
,
verse
.
6
,
7.
Hitherto
her
Story
is
of
her
walking
,
and
not
of
her
words
and
talking
:
it
seemeth
her
tongue
did
not
hang
loose
,
to
be
vpon
euery
touch
tolling
,
as
some
womens
be
.
And
this
her
silence
commendeth
her
vertue
therein
,
and
also
giueth
vs
to
know
,
that
she
did
not
sollicite
her
daughters
to
go
with
her
,
but
that
they
voluntarily
vndertooke
the
iourney
:
for
if
shee
had
requested
them
,
their
loue
had
not
so
appeared
,
neither
could
she
haue
tried
them
,
by
intreating
them
to
returne
backe
.
Goe
and
returne
.
]
How
farre
on
the
way
they
were
come
,
is
not
noted
;
but
on
the
way
they
were
,
before
she
spake
thus
to
them
;
which
she
did
not
,
as
carelesse
of
their
soules
,
or
of
any
doubt
,
whether
God
would
prouide
for
them
,
who
would
forsake
their
country
,
and
become
proselytes
;
but
two
reasons
may
be
alledged
why
shee
exhorteth
them
to
returne
home
againe
.
First
was
her
loue
to
them
,
for
their
kindnesses
formerly
to
her
and
hers
,
as
appeareth
by
her
prayer
,
and
therefore
shee
might
now
seeme
to
be
loth
to
trouble
them
,
though
their
company
in
the
way
might
haue
beene
comfortable
,
except
shee
had
knowne
certainely
how
to
haue
recompenced
their
loue
.
Taking
this
for
one
,
we
learne
,
that
a
true
Louer
is
loth
to
disaduantage
a
friend
or
friends
for
priuate
respects
to
himselfe
:
for
true
loue
seeketh
also
the
good
of
a
friend
beloued
;
and
a
found-harted
friend
will
follow
the
Apostles
aduice
,
1.
Cor.
10.
24.
not
seeke
his
owne
,
but
his
friends
well-fare
.
But
this
alas
is
contrary
to
our
times
,
when
now
men
are
all
for
themselues
;
which
selfe-loue
is
contrarie
to
Christs
commandement
,
to
loue
our
neighbour
as
our selues
;
it
is
against
the
communion
&
fellowship
of
Christians
as
members
one
of
another
;
it
is
contrary
to
the
end
of
our
labour
in
our
callings
,
2.
Cor.
12.
14.
Eph.
4.
28.
which
is
,
to
doe
good
to
others
;
contrary
to
that
care
which
God
commandeth
,
for
the
preseruation
of
other
mens
estate
,
Deut.
22.
2
,
4.
Exod.
23.
4
,
5.
contrary
to
Abrahams
practice
,
Gene.
23.
9.
whose
children
we
must
be
,
and
whose
workes
we
must
doe
.
This
selfe-loue
is
the
originall
of
all
bribery
,
extortion
,
vsury
,
deceit
,
fraud
,
oppression
,
and
vniust
dealings
among
men
;
this
maketh
men
enuious
,
that
they
cannot
reioyce
in
other
mens
welfare
,
and
this
maketh
men
without
compassion
in
another
mans
misery
,
if
they
themselues
liue
at
ease
:
this
roote
of
bitternesse
must
be
rooted
out
.
The
second
reason
was
her
want
of
meanes
,
to
giue
them
comfort
in
the
world
,
to
prouide
for
them
necessaries
,
or
conuenient
matches
,
as
her
words
imply
in
verses
12
,
13
:
shee
knew
them
to
haue
friends
&
parents
in
Moab
,
but
none
in
Iudah
,
and
therefore
shee
was
loth
to
make
them
worse
,
and
to
carry
them
to
an
vnknowne
place
,
except
shee
could
better
haue
prouided
for
them
with
some
certainty
.
True
loue
will
not
make
worse
,
where
it
cannot
make
better
.
But
here
it
may
be
demanded
,
Whether
Naomi
did
well
,
to
perswade
them
to
returne
?
I
answer
,
If
she
had
done
it
in
carelesnesse
of
their
soules
,
or
in
a
coldnesse
of
religion
,
shee
had
offended
:
but
it
was
partly
in
her
loue
to
them
for
their
outward
estate
,
not
knowing
how
to
pleasure
them
,
if
they
should
take
such
paines
to
goe
with
her
,
and
leaue
their
owne
country
,
and
partly
out
of
her
wisedome
to
trie
them
,
whether
indeed
they
fully
resolued
to
goe
with
her
,
let
fall
out
,
what
might
fall
out
.
And
this
was
praise-worthy
in
her
,
thus
to
try
their
soundnesse
:
for
hereby
shee
found
one
rotten
at
the
core
,
and
the
other
most
sound
.
And
thus
should
wee
also
doe
in
these
deceitfull
dayes
,
trie
before
we
trust
such
as
offer
themselues
to
come
among
the
godly
,
as
also
did
our
Sauiour
,
Luke
9.
57
,
58.
lest
when
they
hastily
intertaine
Religion
,
they
as
suddainely
fall
backe
to
the
reproach
of
the
Gospell
,
and
blemish
of
such
as
admitted
them
without
tryall
.
If
any
aske
why
shee
perswaded
them
not
to
stay
at
home
whilst
they
were
there
,
but
to
let
them
goe
on
the
way
,
and
then
to
will
them
to
returne
backe
?
I
answer
,
It
may
be
that
she
tooke
their
comming
forth
to
be
of
courtesie
to
take
leaue
of
her
,
after
she
had
gone
somewhat
on
her
iourney
;
which
kindnesse
there
was
no
reason
to
refuse
;
but
perceiuing
that
they
would
goe
on
,
shee
then
fell
to
make
tryall
of
them
,
and
to
vnderstand
what
might
leade
them
thereto
.
And
this
was
better
done
in
the
way
,
than
at
home
,
to
discerne
more
fully
of
their
resolution
.
In
the
tryall
of
others
it
is
then
best
done
,
when
the
same
may
most
appeare
;
this
is
wisedome
.
Each
to
her
mothers
house
.
]
Here
is
an
argument
to
moue
them
to
returne
backe
,
because
they
had
naturall
parents
aliue
,
and
shee
but
a
mother
in
law
.
Shee
trieth
them
with
this
first
,
to
see
whether
nature
wrought
more
then
grace
.
This
she
knew
to
be
a
strong
pull-backe
,
and
that
nature
must
first
be
subdued
to
follow
soundly
the
course
of
godlinesse
.
We
must
forsake
father
and
mother
for
the
Gospell
,
saith
Christ
,
yea
and
deny
our selues
.
If
thus
we
can
doe
,
then
are
we
to
be
admitted
into
the
fellowship
of
the
faithfull
.
These
words
shew
,
they
were
not
naturall
sisters
,
because
Naomi
willeth
each
of
them
to
go
to
her
mothers
house
,
as
hauing
either
of
them
a
mother
.
In
that
Naomi
thus
speaketh
,
we
may
further
note
:
I.
That
of
either
parent
,
children
are
drawne
with
most
affection
to
their
mothers
;
because
all
children
haue
most
of
their
mothers
,
being
conceiued
in
them
,
long
borne
of
them
,
and
nursed
by
them
;
also
,
for
that
mothers
are
more
tender-harted
towards
them
:
and
most
familiar
with
them
:
therefore
here
is
their
mothers
house
named
,
though
afterward
Ruths
father
,
Chap.
2.
11.
And
yet
some
children
we
see
ready
enough
to
despise
their
mothers
,
which
is
contrary
to
nature
,
contrary
to
the
commandement
,
Exod.
20.
Prou.
1.
8.
Yea
,
it
is
great
ingratitude
to
requite
so
the
great
paines
in
conception
,
in
bearing
,
in
nursing
,
which
a
child
can
neuer
recompence
:
and
therefore
a
curse
is
pronounced
against
such
children
,
Deut.
27.
16.
Pro.
20.
20.
and
of
this
the
Prophet
Ezekiel
complaineth
,
Chap.
22.
7.
II.
That
poore
widowes
are
to
be
maintained
of
their
able
parents
,
when
they
be
left
alone
,
and
cannot
maintaine
themselues
,
Leuit.
22.
13.
1
Tim.
5.
16.
The
law
of
nature
,
and
we
see
,
the
Law
of
God
leadeth
thereto
;
and
Naomi
knew
not
whither
else
to
send
them
:
And
whither
should
children
goe
,
but
vnto
their
parents
?
If
this
be
so
,
then
let
parents
see
to
the
well
matching
of
their
children
,
to
preuent
their
pouertie
if
it
may
be
,
and
a
second
charge
of
them
.
Let
children
be
then
ruled
of
their
parents
in
taking
marriage
vpon
them
,
seeing
parents
are
to
be
troubled
againe
with
them
,
if
need
require
.
Yea
and
let
husbands
haue
care
,
when
they
haue
receiued
their
wiues
portions
,
so
to
husband
the
same
,
that
they
may
leaue
them
to
liue
after
them
,
and
not
to
be
againe
chargeable
to
their
friends
.
The
Lord
deale
kindly
with
you
.
]
Her
prayer
for
them
,
which
was
her
best
recompence
for
their
loue
,
being
now
poore
,
and
not
otherwise
able
to
requite
them
their
kindnesse
.
Note
hence
,
I.
That
it
is
a
duety
to
pray
for
those
which
doe
either
vs
,
or
ours
good
:
So
doth
Naomi
here
;
so
Boaz
for
Ruth
,
Chap.
2.
12.
Dauid
for
Abigails
good
counsell
,
1.
Sam.
25.
33.
and
Saul
for
Dauids
sparing
his
life
,
1.
Sam.
24.
19.
And
this
duety
let
vs
performe
,
as
Christ
in
the
forme
of
Prayer
hath
taught
vs
,
Mat.
6.
and
not
pray
onely
for
our selues
,
as
worldlings
doe
,
nor
to
thinke
a
fauour
done
,
is
requited
with
I
thanke
you
onely
,
and
that
prayer
for
a
blessing
vpon
them
is
not
required
,
especially
if
they
be
superiours
:
and
yet
we
see
here
the
practice
of
superiours
to
inferiours
.
II.
That
at
parting
,
friends
are
to
pray
one
for
another
;
as
we
may
see
the
practice
of
it
in
Isaac
,
Gen.
28.
1
,
3.
Laban
,
Gen.
31.
55.
Iacob
,
Gen.
43.
14.
and
in
Paul
,
Act.
20.
36.
It
is
very
Christian
like
,
an
argument
of
loue
,
and
desire
of
their
owne
welfare
,
which
cannot
be
without
Gods
protection
:
put
this
therefore
into
practice
.
True
it
is
,
that
men
now
doe
it
,
but
it
is
not
with
that
reuerence
,
nor
expressed
with
that
earnest
desire
,
as
is
meet
and
befitting
in
such
a
case
.
III.
That
the
godly
are
perswaded
,
that
the
Lord
is
a
mercifull
Rewarder
of
the
dueties
of
loue
,
which
one
doth
towards
another
.
This
Naomi
her
prayer
to
God
for
them
here
teacheth
:
for
the
godly
know
,
that
the
Lord
hath
commanded
such
dueties
;
and
what
he
commandeth
to
be
done
,
that
will
hee
reward
in
the
doer
.
And
hereof
let
vs
bee
well
perswaded
,
this
wil
make
vs
do
our
duties
cheerefully
,
though
men
requite
not
our
paines
,
because
God
will
.
By
this
reason
Saint
Paul
encourageth
seruants
to
their
duties
,
and
to
doe
what
they
ought
heartily
,
Col.
3.
24.
IV.
That
children
should
so
well
deserue
of
parents
,
yea
though
but
parents
in
law
,
as
they
may
bee
moued
heartily
to
pray
for
them
:
as
Naomi
doth
in
this
place
.
A
good
carriage
is
a
duty
towards
all
,
then
much
more
to
parents
;
and
the
prayers
of
parents
is
a
meanes
to
put
a
blessing
vpon
their
children
.
But
some
children
are
so
farre
from
doing
their
duties
to
their
parents
to
procure
a
blessing
,
as
they
with
Cham
deserue
a
curse
;
such
a
one
was
rebellious
Absalom
,
bloody
Cain
:
such
a
one
was
Ruben
Simeon
and
Leui
,
whom
the
Lord
punished
.
V.
That
God
will
not
onely
barely
reward
,
but
so
deale
with
vs
,
as
wee
deale
with
others
.
This
Naomi
begges
for
,
this
the
Lord
in
mercy
will
doe
,
Mat.
7.
2.
for
our
incouragement
to
well
doing
,
he
will
reward
vs
according
to
our
works
.
This
should
stirre
vs
vp
to
doe
our
duties
vnto
our
brethren
,
knowing
that
as
we
doe
,
we
shall
be
done
vnto
.
As
yee
haue
dealt
with
the
dead
and
with
mee
.
]
Here
Naomi
acknowledgeth
their
louing
obedience
and
good
carriage
towards
their
husbands
when
they
were
aliue
,
and
now
to
her
,
they
being
dead
:
and
this
maketh
her
to
pray
thus
for
them
.
Note
here
,
first
,
that
daughters
of
a
bad
race
,
may
prooue
good
wiues
,
and
good
children
in
law
sometime
:
as
these
daughters
of
Idolaters
did
;
when
God
restraineth
nature
,
and
giueth
grace
withall
.
For
many
times
there
are
tr●ctable
and
gentle
natures
,
where
Religion
is
not
grafted
,
these
by
good
instruction
,
and
Gods
blessing
,
may
proue
excellent
wiues
.
Children
therefore
are
not
euer
to
bee
censured
according
to
their
parents
;
though
it
is
dangerous
to
graft
in
a
bad
stocke
:
for
an
hundred
to
one
,
but
a
Michol
will
make
a
Dauid
know
that
shee
is
a
Sauls
daughter
.
But
here
,
women
Christians
are
taught
to
shew
themselues
good
wiues
and
children
,
or
else
these
daughters
of
the
Heathen
will
condemne
them
,
whom
Naomi
commendeth
for
good
wiues
.
Now
,
to
bee
a
good
wife
,
a
woman
must
know
her
duty
,
and
be
very
desirous
to
doe
it
,
which
stands
in
loue
vnfeigned
,
in
feare
to
offend
,
II.
That
good
and
truely
louing
wiues
loue
their
husbands
parents
for
their
husbands
sake
,
as
these
did
Naomi
.
For
the
wife
and
husband
are
one
,
and
should
be
of
one
heart
,
and
the
one
loue
,
where
the
other
liketh
:
and
a
good
wife
striueth
to
please
and
content
her
husband
,
in
shewing
loue
to
his
friends
.
Shee
will
not
bee
like
such
lewd
wiues
,
women
not
worthy
to
bee
wiues
,
which
hate
their
husbands
kindred
,
and
brow-beate
them
out
of
their
houses
.
Verse
9.
The
Lord
grant
you
,
that
you
may
find
rest
each
of
you
in
the
house
of
her
husband
.
Then
she
kissed
them
,
and
they
lift
vp
their
voice
and
wept
.
NAomi
her
continuing
in
prayer
for
them
,
as
before
in
generall
,
now
in
particular
for
a
speciall
blessing
.
This
verse
containeth
a
petition
,
an
act
of
a
valediction
,
and
the
passion
which
is
wrought
.
The
Lord
grant
you
,
that
you
may
find
rest
each
of
you
in
the
house
of
her
husband
.
Shee
prayeth
here
for
their
second
marriage
,
and
that
the
same
might
be
blessed
of
the
Lord
,
the
chief
Marriage-maker
,
so
as
it
might
procure
them
rest
,
and
be
a
quiet
contented
marriage
to
their
comfort
.
Note
hence
:
I.
That
godly
and
wise
friends
pray
not
onely
in
generall
,
but
in
particular
,
as
they
know
them
to
stand
in
neede
,
for
whom
they
doe
pray
:
as
here
Naomi
for
good
husbands
for
her
daughters
in
law
;
for
wee
should
take
notice
of
our
friends
wants
,
and
so
pray
for
them
,
and
not
rest
in
generals
.
II.
Godly
mothers
in
law
are
hearty
well-wishers
to
their
children
in
law
,
whether
they
bee
such
by
a
former
husband
departed
,
or
by
another
husband
liuing
,
or
by
the
marriage
of
their
children
,
as
Naomi
is
here
mother
to
these
:
for
the
loue
they
beare
to
their
husbands
,
and
because
godly
women
know
themselues
to
bee
Stepmothers
,
stept
in
to
be
in
stead
of
naturall
mothers
,
and
therefore
doe
make
conscience
to
supply
their
want
:
which
if
it
be
so
,
or
ought
to
be
so
,
it
reproueth
those
Stepdames
,
which
are
vnkind
and
cruell
to
their
children
in
law
,
and
cannot
endure
the
sight
of
them
.
III.
That
second
Marriages
be
lawfull
,
1.
Tim.
5.
11
,
14.
The
reason
is
giuen
by
the
Apostle
,
1.
Cor.
7.
9
,
36.
Which
confuteth
such
heretikes
as
in
former
times
haue
denied
this
,
contrary
to
the
Apostles
Doctrine
,
and
the
example
of
Abraham
,
in
marrying
Keturah
.
IV.
That
husbands
are
to
bee
their
wiues
rest
,
Chap.
3.
1.
and
they
are
so
called
,
because
of
the
desire
of
women
to
marry
,
and
because
they
seeke
rest
in
their
marriage
,
and
for
that
louing
wiues
take
rest
and
contentment
in
their
owne
husbands
,
who
ought
therefore
to
be
rest
vnto
them
,
which
shall
bee
if
they
doe
loue
them
,
as
they
ought
,
Ephe.
5.
22.
if
they
wisely
gouerne
them
,
1.
Pet.
3.
7.
if
they
prouide
and
allow
them
what
is
meete
,
according
to
their
abilitie
,
in
all
decencie
and
honest
contentment
;
if
they
keepe
their
faith
plight
,
and
reioyce
in
them
,
and
with
them
,
they
cannot
but
find
rest
.
But
vnlouing
and
fierce
natures
,
Lamech-like
husbands
,
a
word
and
a
blow
,
or
terrible
threats
:
miserable
and
niggardly
Nabals
,
so
prodigall
and
vnthrifty
,
drunken
or
adulterous
husbands
are
so
farre
from
being
poore
womens
rest
,
as
they
make
them
weary
of
their
liues
.
But
now
if
husbands
must
bee
their
wiues
rest
,
and
that
they
looke
for
it
,
then
wiues
must
care
to
make
their
husbands
so
to
them
,
by
willing
obedience
,
by
meekenesse
of
spirit
,
very
acceptable
to
God
,
1.
Pet.
3.
4.
by
seeking
to
please
them
,
by
speaking
to
them
in
a
louing
reuerence
,
and
to
keepe
silence
,
when
words
may
offend
,
or
not
doe
good
,
as
wise
Abigail
did
,
by
a
wise
frugall
course
,
and
good
huswisery
,
as
the
woman
in
the
Prouerbs
,
Chap.
31.
Speake
not
foolishly
,
as
Iobs
wife
,
to
thy
husband
in
his
griefe
,
nor
mock
him
not
,
like
a
barren
Michol
,
nor
abuse
him
not
,
as
Potiphars
wife
would
haue
done
her
husband
,
nor
be
impatient
for
not
hauing
thine
own
will
,
as
Rachel
was
,
but
rest
in
his
will
,
and
thou
shalt
find
him
thy
rest
.
Here
is
also
an
vse
for
parents
to
match
so
their
daughters
,
as
they
may
get
husbands
as
rests
for
them
;
and
this
will
be
,
when
they
marry
their
daughters
betime
,
to
men
of
wisedome
,
fit
for
yeeres
,
not
vnfit
for
birth
and
estate
,
well
agreeing
in
qualities
and
good
conditions
,
and
in
religion
.
V.
That
it
is
Gods
blessing
to
bee
peaceably
marryed
,
Pro.
18.
22.
and
19.
14.
He
is
the
Marriage-maker
,
whosoeuer
are
the
meanes
;
and
he
is
the
disposer
and
framer
of
their
hearts
one
to
another
:
therefore
let
God
herein
be
sought
vnto
,
and
let
him
receiue
praises
and
thankes
for
such
a
blessing
,
the
greatest
corporall
comfort
in
this
world
.
Then
shee
kissed
them
.
]
This
action
we
may
find
,
foure-fold
;
Carnall
,
as
in
fleshly
lust
,
Hypocriticall
,
as
was
Ioahs
and
Iudas
kisse
;
Holy
,
of
which
the
Apostle
speakes
,
1.
Cor.
16.
20.
or
Ciuill
,
as
here
.
This
was
vsed
at
the
meeting
of
friends
,
Gen.
29.
11.
and
33.
4.
at
their
departing
,
Gen.
31.
55.
2.
Sam.
19.
39.
Act.
20.
37.
This
was
vsed
betweene
men
,
and
men
,
Gen.
45.
15.
Exod.
4.
27.
2.
Sam.
19.
39.
betweene
women
and
women
,
as
here
in
this
place
,
and
betweene
some
men
,
and
some
sort
of
women
,
as
betweene
husband
and
wife
in
meeting
and
departing
,
parents
and
children
,
and
nigh
kinsfolke
,
Gen.
29.
11.
but
not
strangers
,
nor
others
not
of
kindred
,
to
auoid
the
suspicion
of
wantonnesse
.
It
was
honestly
vsed
,
to
testifie
loue
and
vnitie
,
as
Isaac
did
to
Iacob
,
Gen.
27.
26.
&
therefore
in
the
Primitiue
Church
,
before
they
receiued
the
Sacrament
,
they
thus
saluted
Iust
Apol.
2.
Bez●●●
2.
Cor.
13.
one
another
.
And
they
lift
vp
their
voice
and
wept
.
]
Here
was
an
answerable
affection
to
the
kindnesse
of
her
action
;
her
signe
of
loue
,
was
not
without
loue
againe
to
her
:
for
it
was
not
a
few
silent
teares
from
the
eyes
,
but
a
passion
of
the
heart
,
breaking
forth
into
wailing
and
weeping
;
so
as
their
voice
of
mourning
was
heard
.
An
argument
of
loue
and
true
affection
towards
her
.
This
is
rare
loue
betweene
mothers
in
law
,
and
daughters
in
law
,
in
these
daies
.
But
concerning
weeping
,
it
is
vsed
in
Scripture
:
I.
To
expresse
sorrow
,
as
at
the
parting
of
friends
,
Ioseph
at
his
fathers
departing
,
Abraham
at
Sarahs
,
Ioash
at
Elishas
,
2.
King
.
13.
14.
and
when
friends
must
leaue
one
another
,
though
death
separate
them
not
;
as
when
Ionathan
and
Dauid
parted
,
1.
Sam.
20.
41.
And
who
can
but
weepe
,
if
true
loue
be
there
,
when
friends
must
bid
adieu
one
to
another
,
and
especially
for
euer
,
as
we
may
see
in
Acts
20.
37
?
II.
For
very
ioy
,
as
Iosephs
sight
of
his
brethren
,
Gen.
45.
14.
and
so
Iacob
at
Iosephs
comming
to
him
,
Gen.
46.
29.
so
did
Iacob
in
meeting
with
Rachel
,
Gen.
29.
11.
Such
true
louing
natures
haue
beene
in
the
godly
in
former
times
;
but
now
men
are
louers
of
themselues
,
without
naturall
affection
,
1.
Tim.
3.
III.
In
pitty
and
compassion
,
from
a
mercifull
heart
,
to
behold
the
miseries
of
others
,
as
Iob
did
for
the
poore
,
Chap.
30.
25.
Esay
for
the
people
,
Chap.
22.
4.
so
Ieremy
,
Chap.
4.
19.
and
9.
1.
and
13.
17.
Christ
Iesus
for
the
Iewes
,
Luke
19.
41.
This
is
a
charitable
&
a
holy
weeping
,
when
men
can
weepe
for
the
miseries
of
other
,
corporall
,
but
chiefely
spirituall
as
Dauid
did
,
because
men
kept
not
Gods
Law
,
Psal.
119.
IV.
Sometime
some
will
weepe
in
the
apprehension
of
the
kindnesse
shewed
to
them
,
where
none
but
vtmost
extremity
is
deserued
,
1.
Sam.
24.
16.
Now
,
if
Dauids
forbearing
of
Saul
,
wroght
in
Saul
this
passion
:
how
should
we
be
moued
to
consider
of
Christs
loue
to
vs
,
and
our
cruelty
against
him
?
Verse
10.
And
they
said
vnto
her
,
Surely
wee
will
returne
with
thee
vnto
thy
people
.
BEfore
was
noted
their
affection
;
here
is
set
downe
their
resolution
,
which
was
to
accompany
her
,
and
also
how
farre
.
And
they
said
vnto
her
.
]
All
this
while
they
heard
her
,
they
accompanyed
her
,
but
no
mention
of
any
speech
hitherto
made
vnto
her
:
but
now
necessity
compelleth
them
to
breake
silence
.
Which
though
it
be
a
speciall
iewell
in
women
,
who
are
too
tonugue-ripe
,
yet
sometime
necessity
enforceth
them
.
If
this
might
bee
the
onely
key
to
make
them
speake
,
they
then
speaking
,
were
worthy
attention
,
if
with
all
they
would
speake
in
wisedome
,
and
within
compasse
,
knowing
when
againe
to
keepe
silence
.
Surely
we
will
returne
.
]
That
is
,
disswade
vs
not
thus
to
leaue
thee
;
for
we
are
resolued
to
go
with
thee
in
this
thy
returne
home
.
Where
note
,
that
an
earnest
affection
suffereth
not
easily
a
separation
from
the
party
affected
.
For
the
truth
of
this
,
see
it
in
any
sort
of
loue
,
as
in
carnall
loue
,
betweene
Samson
and
Dalilah
,
Iudg.
16.
In
naturall
,
betweene
Dauid
and
Absalom
.
In
friendly
loue
,
betweene
Ionathan
and
Dauid
:
and
Mephibosheth
to
Dauid
also
.
In
Christian
loue
,
as
in
Paul
to
the
Iewes
,
Rom.
9.
13.
and
in
Moses
to
the
Israelites
:
and
in
Diuine
loue
,
as
of
Gods
to
vs
,
and
of
blessed
Martyrs
towards
God
againe
.
In
all
these
what
prouocations
were
there
to
breake
off
,
except
it
bee
in
Gods
behalfe
towards
vs
,
who
offereth
no
occasion
to
make
vs
leaue
him
?
yet
where
affection
is
settled
,
there
will
hardly
be
a
separation
:
for
true
loue
liueth
in
the
party
beloued
,
and
can
no
more
forsake
him
,
then
himselfe
.
It
is
also
full
of
patience
to
put
vp
wrongs
,
and
taketh
euery
thing
in
the
best
part
,
and
hopeth
of
better
in
the
worst
things
.
Let
vs
hereby
try
our
loue
,
which
is
euer
with
peace
and
vnity
;
for
where
discord
is
,
there
is
no
loue
.
Such
then
are
hollow-hearted
friends
,
which
professe
loue
,
and
yet
vpon
euery
trifle
breake
out
into
manifest
signes
of
hatred
.
With
thee
.
]
As
if
they
had
said
,
Though
thou
beest
our
mother
in
law
,
and
art
but
one
,
and
a
poore
woman
,
yet
thy
grace
and
vertue
is
such
,
as
wee
are
content
to
forsake
our
countrey
,
and
carnall
kindred
for
thee
;
with
thee
:
will
we
therefore
goe
.
And
indeede
it
is
better
to
haue
the
company
of
one
sound
Christian
,
than
to
enioy
the
fellowship
of
a
world
of
worldlings
.
Good
Ionathan
took
more
delight
in
one
Dauid
,
than
in
the
society
of
all
his
fathers
house
:
for
the
fellowship
of
the
godly
is
comfortable
,
and
very
ioyous
to
the
soule
of
such
as
bee
godly
;
but
the
company
of
worldlings
vaine
and
vnfruitfull
to
God-ward
.
The
godly
are
worthy
to
bee
affected
,
and
loued
,
they
be
the
children
of
the
most
High
,
and
the
world
is
not
worthy
of
them
,
no
not
when
they
be
in
the
most
basest
condition
in
the
iudgement
of
men
,
Heb.
11.
38.
And
the
godly
are
such
as
with
whom
God
is
for
euer
,
who
goe
the
way
to
eternall
life
,
which
whosoeuer
looketh
for
,
must
keepe
them
company
thither
.
And
therefore
let
vs
ioyne
our selues
to
them
,
sit
downe
with
them
,
delight
in
them
,
Psal.
101.
6.
and
16.
3.
and
119.
63
,
79.
and
auoid
others
,
Prou.
23.
1.
Psal.
26.
4
,
5.
and
101.
3
,
4
,
7
,
8.
Vnto
thy
people
.
]
Thus
they
call
the
people
of
Israel
,
Gods
people
,
and
Gods
Church
,
to
shew
,
that
there
is
a
right
in
euery
particular
member
to
the
Church
,
as
in
the
Church
to
euery
member
,
and
all
to
Christ
,
and
Christ
to
them
,
1.
Cor.
12.
12.
For
the
Church
is
as
a
body
,
whereof
Christ
is
the
head
,
and
euery
one
,
one
anothers
members
.
We
may
therefore
clayme
a
right
in
one
another
,
to
care
for
,
and
watch
ouer
one
another
;
wee
may
clayme
a
right
in
all
the
Churches
Rites
and
diuine
Ordinances
of
God
belonging
thereto
,
for
our
saluation
:
and
therefore
should
euery
member
care
for
the
preseruation
of
the
whole
,
and
the
whole
for
euery
member
,
and
take
their
wrongs
to
heart
.
Lastly
,
note
out
of
this
Verse
,
that
both
the
women
,
in
their
passion
,
speake
the
same
thing
;
but
yet
,
vpon
more
deliberation
,
one
of
them
calleth
backe
her
word
.
By
which
wee
may
see
,
that
in
passionate
affection
more
will
be
spoken
than
acted
:
as
wee
may
here
see
in
Orpha
her
promise
;
in
Saul
also
,
1.
Sam.
24.
16
,
17.
and
26.
21.
and
in
Dauids
heat
of
spirit
,
1.
Sam.
25.
32.
For
passion
causeth
men
to
speake
vnaduisedly
,
and
more
than
they
would
,
if
they
did
consider
thereof
;
yea
,
in
passion
men
are
not
themselues
,
neither
can
the
hypocrisie
of
the
heart
be
discerned
,
no
,
not
of
the
parties
themselues
at
the
present
instant
of
time
,
which
maketh
such
to
speake
better
than
they
either
can
or
will
do
afterwards
;
as
appeareth
here
in
Orpha
,
and
in
Saul
.
Wee
are
not
to
valew
words
vttered
in
passion
,
nor
to
regard
them
,
either
to
aduantage
our selues
,
or
to
harme
the
speaker
,
as
many
doe
,
who
catch
men
in
their
sudden
speeches
,
sometime
to
gaine
by
them
,
sometime
to
trouble
them
.
This
ought
not
to
be
;
Charitie
would
teach
better
things
.
Verse
11.
And
Naomi
said
,
Turne
againe
,
my
daughters
:
Why
will
you
goe
with
me
?
Are
there
yet
more
sonnes
in
my
wombe
,
that
they
may
bee
your
husbands
?
NAomies
reply
vnto
their
speech
,
and
second
triall
of
them
:
wherein
is
an
Exhortation
,
and
a
double
Interrogation
;
the
first
mouing
to
a
more
serious
examination
of
their
resolution
;
and
the
second
,
a
reason
of
her
continued
Exhortation
.
And
Naomi
said
.
]
She
maketh
a
second
essay
vpon
them
,
though
shee
saw
their
passion
,
and
heard
their
resolution
;
for
she
knew
,
that
a
sound
triall
is
not
made
at
once
.
Wee
see
Orpha
withstood
the
first
,
and
made
as
good
a
shew
as
Ruth
,
both
in
her
teares
and
talke
:
yet
soone
after
shee
gaue
ouer
.
With
these
faire
onsets
Satan
was
well
acquainted
;
and
therefore
both
with
Iob
and
Christ
,
though
he
preuailed
not
at
the
first
,
yet
hoped
to
ouercome
at
the
last
.
Constancie
standeth
not
in
one
act
,
neither
is
therein
to
bee
discerned
:
And
therefore
let
none
thinke
they
haue
sufficient
triall
of
any
,
because
they
haue
made
once
an
essay
with
them
,
in
any
matter
;
neither
let
any
man
thinke
that
he
hath
done
valiantly
,
because
he
hath
resisted
a
temptation
once
,
and
could
not
be
ouercome
:
for
thou
maiest
be
set
vpon
againe
and
againe
;
and
if
after
many
,
thou
beest
ouercome
,
thou
hast
lost
thy
glory
in
the
rest
.
Turne
againe
,
my
daughters
.
]
Of
the
exhortation
before
in
the
8.
verse
.
Here
Naomi
kindly
calleth
them
her
Daughters
,
which
she
might
doe
,
both
for
her
ancientnesse
in
yeeres
,
and
also
for
that
she
was
their
mother
by
marriage
.
This
is
a
terme
of
loue
,
which
here
shee
doth
expresse
,
to
shew
that
her
exhortation
came
not
for
want
of
loue
,
but
euen
in
loue
she
did
it
,
as
before
is
noted
,
and
as
appeareth
plainely
in
the
last
words
of
the
verse
13.
And
herein
is
a
point
of
Godly
discretion
,
which
is
,
that
in
giuing
counsell
to
or
fro
,
it
is
good
so
to
speake
,
as
may
declare
loue
and
respect
to
the
parties
,
as
shee
doth
here
:
Abigail
to
Dauid
,
Iethro
to
Moses
,
yea
and
Lot
to
the
very
abominable
Sodomites
:
because
the
manifesting
of
loue
in
aduising
,
exhorting
,
admonishing
,
or
reprouing
,
doth
make
way
in
the
heart
of
the
party
aduised
&
reproued
;
and
the
contrary
shuts
vp
mens
hearts
and
eares
,
as
experience
doth
shew
.
And
therefore
in
such
cases
let
vs
shew
loue
,
by
vsing
good
and
louing
termes
,
by
protesting
our
true
affection
,
if
so
neede
require
,
by
giuing
good
reasons
thereof
,
that
may
fully
shew
it
,
and
by
being
ready
to
doe
them
good
,
offering
them
to
doe
it
,
if
there
shall
be
occasion
of
it
.
Note
more
,
that
it
was
a
custome
among
the
Iewes
,
for
parents
and
children
to
speake
most
commonly
one
to
another
in
the
neerest
and
dearest
termes
of
loue
,
by
the
name
of
father
,
mother
,
sonne
,
daughter
,
and
not
by
calling
them
onely
by
their
names
,
as
parents
doe
children
now
.
See
this
in
Gen.
22.
7.
and
27.
1.
and
48.
19.
and
in
many
other
places
,
which
argued
meekenesse
of
spirit
,
intyre
affection
,
and
a
louing
naturall
kindnesse
,
worthy
imitation
.
Why
will
you
goe
with
mee
?
This
question
is
propounded
to
draw
them
to
a
consideration
of
some
reasons
within
themselues
,
why
they
should
resolue
to
goe
with
her
;
as
if
shee
had
said
,
I
loue
you
,
as
a
mother
her
daughters
,
therefore
I
aduise
you
to
consider
seriously
of
your
resolution
aforehand
,
and
weigh
with
your selues
,
what
may
so
lead
you
;
for
I
can
see
no
reason
in
wordly
respects
(
for
such
onely
shee
vrged
both
heere
and
in
the
verses
following
)
why
you
should
go
with
mee
.
And
by
this
,
as
she
taught
them
,
so
we
may
learne
,
that
it
is
a
point
of
wisedome
to
aske
our selues
,
Why
we
will
doe
this
or
that
thing
,
before
wee
vndertake
it
,
or
resolue
vpon
it
?
And
hereunto
our
Sauiour
aduised
,
Luke
14.
28.
for
that
is
well
begun
,
which
is
laid
vpon
good
grounds
and
sound
reasons
;
it
is
a
wise
proceeding
,
it
will
preuent
the
after
Had
I
w●st
,
and
future
repentance
.
Let
vs
therefore
learne
this
wisedome
,
and
not
bee
foolishly
rash
in
our
attempts
.
Are
there
yet
any
sonnes
in
my
wombe
,
that
they
may
be
your
husbands
?
]
Naomi
now
beginneth
to
bring
in
her
reasons
,
why
shee
would
haue
them
to
returne
,
all
drawne
from
the
world
:
in
which
respect
,
shee
giueth
them
no
comfort
to
follow
her
;
and
it
is
,
as
if
she
had
said
,
If
you
will
goe
with
mee
for
any
worldly
respect
,
alas
,
I
cannot
pleasure
you
,
I
am
old
,
I
haue
no
sonnes
to
marry
you
againe
vnto
;
and
as
for
an
outward
estate
,
you
see
me
very
poore
.
In
thus
speaking
plainely
,
and
disswading
onely
by
worldly
reasons
to
try
them
,
we
may
learne
,
I.
That
the
true
honest-hearted
,
and
such
as
feare
God
,
in
the
kind
offers
of
their
friends
,
deale
truly
with
them
,
and
will
not
lead
them
into
vaine
hopes
.
Thus
Naomi
dealeth
;
thus
did
our
Sauiour
,
Mat.
8.
20.
for
they
would
not
deceiue
them
.
Wee
must
labour
for
this
plaine
dealing
;
and
not
onely
looke
to
our selues
,
and
what
present
benefit
wee
may
get
to
our selues
,
as
most
doe
in
these
deceitfull
times
,
which
is
contrary
to
our
Christianity
,
1.
Thes.
4.
6.
to
true
loue
,
1.
Cor.
13.
and
to
the
comfort
of
our
owne
consciences
.
Men
now
a
daies
gladly
make
gaine
of
all
proffers
of
loue
,
without
any
respect
to
their
friends
;
because
men
are
false-hearted
,
and
like
such
as
Dauid
was
troubled
with
,
Psal.
41.
6.
II.
That
worldly
respects
are
not
the
motiues
which
should
induce
any
to
ioyne
themselues
with
Gods
people
;
for
they
want
these
things
often
.
Of
this
our
Sauiour
telleth
the
Lawyer
,
Luke
9.
57.
The
Godly
heere
haue
their
least
share
in
the
things
of
this
life
,
because
they
haue
a
better
portion
prouided
for
them
in
the
life
to
come
.
Wee
are
not
then
to
become
professours
of
Religion
with
others
for
these
worldly
things
.
Naomi
telleth
thee
,
this
is
not
a
good
reason
.
Christ
telleth
thee
hee
is
poore
,
and
such
as
follow
him
,
must
take
vp
their
crosse
;
must
suffer
affliction
,
saith
Paul
,
2.
Tim.
3.
12.
for
to
the
godly
it
is
giuen
to
suffer
for
him
,
Phil.
2.
29.
Beware
of
a
Iudas
minde
,
to
come
for
the
bagge
;
or
a
Demas
▪
like
disposition
,
to
come
before
thou
hast
shaken
off
the
loue
of
the
world
:
for
if
thou
doest
not
,
thou
wilt
sell
Christ
for
the
world
,
and
bid
the
Gospell
adieu
for
goods
.
Quest.
Why
is
it
said
that
shee
had
no
sonnes
moe
for
them
to
marry
?
why
should
shee
thus
speake
to
them
?
We
must
know
that
it
was
a
Law
among
the
Iewes
,
that
a
brother
should
raise
vp
seede
to
a
brother
,
who
left
a
wife
,
and
dyed
childlesse
,
Deut.
25.
5.
Gen.
38.
8
,
11.
To
which
Law
and
practice
her
speech
alludeth
.
And
by
this
wee
may
thinke
it
very
likely
,
that
these
women
were
taught
in
the
Law
of
God
,
and
made
acquainted
with
the
practice
of
Gods
people
.
This
is
very
probable
,
because
Naomi
was
so
godly
a
Matrone
;
and
it
appeareth
by
Ruths
vertues
:
which
being
so
,
it
commendeth
the
care
of
Naomi
and
her
sonnes
,
for
the
soules
of
these
young
women
,
borne
of
Idolaters
out
of
the
Church
,
to
teach
them
the
Law
of
the
true
God
.
A
good
example
for
parents
to
follow
,
and
for
husbands
;
for
fathers
and
mothers
;
See
Pro.
4.
3
,
4.
Deut.
6.
7.
Ephe.
6.
4.
Deut.
11.
19.
Pro.
31.
1.
2.
Tim.
1.
5.
and
3.
15.
and
for
husbands
read
1.
Cor.
14.
35.
But
alas
,
many
are
so
ignorant
,
as
they
cannot
teach
them
,
and
many
so
carelesse
,
as
they
neglect
them
,
many
so
wretched
,
as
they
will
not
,
and
some
so
prophane
,
as
they
mocke
at
it
,
and
hold
it
no
duety
for
them
,
but
for
the
Priest
(
as
in
scorne
they
call
the
Minister
of
Christ
)
to
performe
.
Verse
12.
Turne
againe
,
my
daughters
,
goe
your
way
,
for
I
am
too
old
to
haue
an
husband
:
if
I
should
say
,
I
haue
hope
,
if
I
should
haue
an
husband
also
to
night
,
and
should
also
beare
sonnes
:
NAomies
third
motion
to
haue
them
to
returne
,
vsing
still
the
same
exhortation
,
with
the
like
kind
tearmes
of
loue
,
and
adding
another
reason
to
moue
them
to
returne
.
Turne
againe
,
my
daughters
,
goe
your
way
.
]
Naomi
ceaseth
not
to
vrge
them
still
,
to
try
them
to
the
vtmost
,
not
in
want
of
zeale
to
gaine
them
to
God
,
but
in
a
godly
iealousie
fearing
their
constancie
,
if
they
should
goe
on
with
her
;
of
this
before
at
large
,
and
therefore
here
I
omit
the
instructions
.
For
I
am
too
old
to
haue
an
husband
.
]
This
reason
is
a
preuenting
of
an
obiection
to
her
former
reason
:
for
they
might
say
,
Though
,
mother
,
you
be
not
with
child
now
,
yet
you
may
marry
and
haue
children
;
to
this
Naomi
answereth
,
that
shee
is
too
old
to
haue
an
husband
.
From
this
we
learne
,
that
there
is
a
time
when
women
are
too
old
to
marry
,
by
the
opinion
of
godly
Naomi
.
Now
if
any
aske
when
that
is
?
I
answer
,
as
I
suppose
,
when
a
woman
is
aboue
sixtie
yeeres
of
age
;
and
therefore
Saint
Paul
alloweth
such
a
one
for
a
widow
,
but
not
vnder
,
giuing
leaue
to
others
to
marry
:
for
vnder
sixtie
women
haue
had
children
,
but
none
aboue
,
but
Sarahs
extraordinary
blessing
.
And
it
is
fit
for
women
after
sixtie
,
to
follow
the
praise
of
blessed
Annah
,
Luk.
1.
37.
We
read
not
in
the
Scripture
of
the
marriage
of
such
:
and
if
they
be
poore
among
vs
,
and
doe
marry
,
we
dislike
it
,
and
speake
against
it
:
if
they
alledge
the
ends
of
marriage
,
they
are
easily
answered
:
For
the
first
is
for
procreation
of
children
,
which
in
them
is
past
;
the
other
is
to
auoid
fornication
,
which
they
should
be
farre
from
;
seeing
the
body
is
dead
,
the
heart
should
not
grow
ranke
with
filthy
lust
:
the
lecherous
old
person
is
hated
of
God
.
If
they
alledge
to
marry
for
mutuall
comfort
:
I
aske
,
With
whom
will
shee
marry
for
such
comfort
?
If
with
a
yong
man
,
shee
may
perhaps
comfort
her selfe
in
him
,
but
not
he
himselfe
with
her
:
for
yong
men
marry
old
womens
goods
and
lands
,
but
not
their
persons
;
there
is
in
nature
no
accord
between
them
,
her
wanton
heart
may
seeke
her
pleasure
in
matching
with
him
,
but
he
will
take
no
contentment
in
her
,
but
for
what
shee
hath
.
If
with
an
old
man
:
where
is
comfort
,
when
two
froward
old
persons
meet
together
?
old
age
,
all
know
,
is
hard
to
please
,
and
therefore
old
persons
can
hardly
afford
kind
comforts
one
to
another
.
Lastly
,
marriage
bringeth
cares
and
troubles
,
1.
Cor.
7.
saith
Saint
Paul
.
Now
it
is
time
for
old
women
to
lay
aside
the
cares
of
this
world
,
and
to
giue
themselues
to
fasting
and
prayer
,
and
to
doe
good
workes
,
and
so
to
shew
their
care
for
the
world
to
come
.
And
therefore
let
such
widowes
continue
widowes
,
&
betake
themselues
to
God
and
his
diuine
worship
,
as
best
befitteth
them
.
If
I
should
say
,
I
haue
hope
:
]
to
wit
,
to
haue
children
,
and
so
might
take
an
husband
;
implying
thus
much
,
that
while
a
woman
hath
hope
of
children
,
shee
may
marry
;
for
the
first
and
chiefest
end
of
marriage
such
a
one
is
not
depriued
of
:
And
therefore
let
child-bearing
women
vse
their
libertie
and
marry
,
if
they
cannot
abstaine
,
1.
Cor.
7.
1.
Tim.
5.
28.
yea
though
they
be
poore
,
neither
may
any
be
offended
thereat
.
If
I
should
haue
an
husband
also
to
night
.
]
This
circumstance
of
time
is
noted
,
that
these
women
had
gone
nigh
one
dayes
iourney
with
Naomi
at
the
least
.
So
they
shewed
herein
great
kindnesse
to
trauell
so
farre
with
her
,
or
that
it
was
farre
on
the
day
before
they
came
forth
,
if
this
was
the
first
night
:
or
else
shee
speaketh
thus
,
for
that
marriage
was
consummated
at
night
.
Here
some
may
aske
,
why
needed
Naomi
thus
to
speake
of
her
hauing
an
husband
and
bearing
of
children
,
seeing
shee
knew
that
the
next
kinsman
was
to
doe
the
office
for
the
dead
?
Chap.
3.
1
,
2.
Shee
might
haue
said
,
Your
husbands
haue
kinsmen
,
which
by
our
Law
are
to
marry
you
,
if
you
will
goe
with
me
,
though
I
haue
no
sonnes
my selfe
.
Naomi
knew
this
well
enough
,
as
it
appeareth
afterwards
,
but
first
shee
will
not
draw
them
to
the
Lords
people
with
such
carnall
reasons
;
againe
,
shee
knew
not
,
perhaps
,
now
,
whether
such
were
dead
or
aliue
;
if
aliue
,
yet
they
might
be
marryed
,
and
so
could
not
take
them
for
wiues
:
if
vnmarryed
,
shee
yet
knew
not
whether
they
would
submit
to
the
Law
in
that
case
.
For
we
see
that
what
God
commanded
,
was
not
euer
obeyed
,
and
the
Story
telleth
vs
that
one
kinsman
,
Chap.
4.
refused
her
;
and
why
not
another
?
And
therefore
,
because
shee
could
not
speake
any
thing
of
certainty
on
which
they
might
depend
,
shee
mentioneth
no
such
thing
:
shewing
this
,
that
the
wise
will
not
make
promises
rashly
for
others
,
nor
perswade
to
more
then
they
well
know
,
lest
they
be
deceiued
,
and
so
also
deceiue
others
relying
vpon
their
word
.
This
reproueth
all
rash
vndertakers
for
others
,
though
reason
and
Religion
should
bind
those
,
for
whom
they
so
vndertake
,
to
performe
the
same
.
And
should
also
beare
sonnes
.
]
Naomi
speaketh
first
of
hauing
a
husband
,
and
then
of
bearing
children
;
for
childbirth
is
to
be
the
fruit
of
lawfull
marriage
onely
.
God
first
ioyned
man
and
woman
,
and
made
them
man
and
wife
,
and
then
said
,
Increase
and
multiply
.
Naomi
was
not
of
that
mind
to
make
her selfe
a
mother
out
of
marriage
,
as
many
wantons
and
Light-skirts
doe
;
making
themselues
whores
,
and
their
children
bastards
,
and
all
for
satisfying
the
rage
of
present
lust
,
though
after
they
repent
with
griefe
and
shame
.
Verse
13.
Would
yee
tarry
for
them
,
till
they
were
growne
?
would
yee
stay
for
them
from
hauing
husbands
?
nay
,
my
daughters
:
for
it
grieueth
me
much
for
your
sakes
,
that
the
hand
of
the
Lord
is
gone
out
against
me
.
NAomi
here
disswadeth
them
from
staying
for
husbands
by
her
,
if
it
were
granted
that
now
shee
had
borne
sonnes
;
and
hauing
thus
spoken
,
shee
breaketh
forth
into
a
sorrowfull
complaint
of
her
inabilitie
to
doe
them
good
,
for
their
sakes
.
The
disswasion
is
set
out
by
a
double
interrogation
,
for
more
vehemencie
of
speech
,
and
by
an
answer
made
thereto
.
In
the
complaint
shee
sheweth
her
griefe
,
and
that
for
whose
sake
chiefely
,
and
how
it
came
vpon
her
.
Would
yee
tarry
for
them
,
till
they
were
growne
?
As
if
shee
had
said
,
If
I
had
now
yong
sonnes
,
you
could
not
marry
them
till
they
were
of
sufficient
yeeres
,
they
must
be
growne
vp
to
marriage
before
they
doe
marry
:
Marriage
is
for
them
that
are
growne
vp
for
it
,
and
are
marriageable
.
God
,
when
he
made
our
first
parents
,
made
them
of
yeeres
fit
for
procreation
of
children
before
he
marryed
them
.
And
this
is
to
be
obserued
for
the
due
accomplishment
of
marriage
,
and
for
reuerence
to
Gods
ordinance
;
which
checketh
those
parents
,
who
for
other
ends
then
the
ends
of
marriage
,
doe
match
their
children
together
before
they
be
marriageable
.
Here
parents
abuse
marriage
;
for
this
is
no
coniunction
for
procreation
of
children
,
nor
to
auoid
fornication
:
these
parents
take
away
their
childrens
liberty
,
which
is
to
marry
,
or
not
to
marry
when
they
come
to
yeeres
of
discretion
:
they
are
cruell
and
mercilesse
parents
,
who
bind
their
children
in
an
vnseparable
knot
and
indissoluble
bond
,
before
they
vnderstand
what
they
doe
:
such
matches
are
commonly
cursed
of
God
,
one
forsaking
another
when
they
come
to
yeeres
,
or
hating
one
another
,
liuing
in
the
gall
of
bitternesse
all
their
dayes
,
and
so
parents
expectation
is
frustrate
,
and
children
vndone
,
with
sorrow
to
friends
on
all
sides
.
A
iust
punishment
of
God
,
and
reward
of
their
sinne
.
Would
yee
stay
for
them
from
hauing
husbands
?
]
As
if
she
had
said
,
You
are
yong
women
,
&
there
are
men
now
fit
husbands
for
you
,
it
is
not
meet
you
should
therefore
stay
so
long
for
little
children
,
and
so
be
vnfitly
matched
with
them
so
yong
,
and
you
so
old
.
It
is
not
good
for
such
as
intend
to
marry
,
to
deferre
off
too
long
.
This
is
it
which
Naomi
here
teacheth
her
daughters
,
and
this
counsell
is
good
,
if
the
parties
cannot
abstaine
,
and
that
fit
matches
be
offered
;
let
them
yeld
to
the
good
hand
of
Gods
prouidence
,
and
not
refuse
an
honest
offer
,
either
of
pride
,
or
of
foolish
fantasie
,
or
of
some
nicety
,
or
other
light
and
idle
womanish
reason
,
against
good
reason
and
sound
perswasion
of
godly
and
wise
friends
.
Nay
,
my
daughters
.
]
This
answer
sheweth
Naomi
her
meaning
in
the
former
interrogations
,
that
she
could
not
approue
of
their
deferring
off
to
marry
,
but
that
being
yong
,
they
should
not
refuse
to
marry
againe
,
when
God
should
send
them
fit
husbands
.
A
godly
and
wise
mother
in
law
;
like
Naomi
,
cannot
onely
be
willing
,
but
also
will
perswade
her
children
in
law
should
marry
againe
.
For
they
know
,
this
liberty
is
graunted
them
of
God
,
and
in
their
owne
conscience
they
know
it
reasonable
,
and
perhaps
in
others
of
necessity
.
Shee
was
not
like
those
mothers
in
law
,
which
after
the
death
of
their
owne
children
,
cannot
endure
to
heare
of
the
second
marriage
of
their
children
in
law
,
whether
sonnes
or
daughters
.
For
it
grieueth
me
much
.
]
Here
is
the
reason
giuen
,
why
she
willeth
them
to
returne
,
and
to
take
husbands
againe
,
euen
for
the
griefe
of
her
heart
;
for
that
seeing
them
as
poore
widdowes
as
her selfe
,
and
remembring
her
sonnes
,
and
how
little
she
could
doe
for
them
,
she
heauily
sustained
the
griefe
,
and
therefore
perswaded
them
to
take
husbands
againe
,
in
whom
they
might
haue
comfort
.
Note
here
,
how
the
most
godly
sometime
do
take
their
afflictions
very
heauily
:
as
Naomi
here
,
so
Iob
,
Chap.
3.
Ieremy
,
Chap.
20.
9
,
12.
which
commeth
through
weakenesse
of
faith
,
want
of
patience
,
want
of
humility
,
through
also
the
strength
of
corruption
and
the
aggrauating
of
the
affliction
,
euer
looking
vpon
it
,
but
not
weighing
the
will
of
God
,
the
necessity
of
the
crosse
,
and
the
good
which
might
come
thereby
.
Well
,
yet
if
the
best
may
be
much
cast
downe
,
then
let
not
such
as
be
free
,
not
vnder
the
crosse
,
not
knowing
how
they
can
beare
it
,
censure
others
for
their
weakenesse
vnder
the
burthen
:
but
rather
take
notice
thereof
,
and
be
a
staffe
of
comfort
vnto
them
,
helpe
to
beare
the
burthen
with
them
,
and
pray
for
their
patience
.
For
your
sakes
.
]
Afflictions
are
the
more
grieuous
for
friends
wrapped
therein
,
so
as
one
cannot
well
helpe
another
.
Naomi
was
greatly
afflicted
,
but
the
more
(
shee
saith
)
for
her
daughters
miserie
with
her
,
who
losing
her
sonnes
,
made
also
them
poore
widowes
.
Abimelechs
destruction
encreased
Dauids
That
the
hand
of
the
Lord
.
]
Thus
she
calleth
her
affliction
,
the
hand
of
the
Lord
,
because
all
afflictions
come
by
the
power
and
prouidence
of
God
,
as
by
an
hand
vpon
vs
,
Iob
,
1.
21.
and
16.
12.
Lam.
1.
12
17.
Amos.
3.
6.
and
4.
6
,
7
,
11.
2.
Chro.
15.
6.
Esay
45
,
6
,
7.
For
afflictions
come
not
out
of
the
dust
,
neither
do
troubles
spring
out
of
the
ground
,
Iob
5.
6.
Let
then
all
afflictions
bee
acknowledged
to
be
Gods
hand
,
not
as
chance
with
the
Philistims
,
not
of
the
Deuill
,
witches
,
and
ill
instruments
.
If
we
acknowledge
them
with
Iob
from
God
,
we
will
goe
to
him
,
humble
our selues
before
him
,
pray
for
pardon
,
and
deliuerance
by
him
,
as
who
onely
can
deliuer
vs
:
yea
,
this
will
make
vs
patient
vnder
the
crosse
,
this
will
worke
some
contentment
,
and
say
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
;
This
will
make
vs
quiet
towards
the
ill
instruments
,
as
Dauid
was
towards
Saul
and
towards
Shemei
:
This
will
comfort
vs
vnder
the
affliction
,
when
we
know
it
to
be
Gods
hand
,
and
that
out
of
his
fatherly
mercy
he
will
lay
no
more
vpon
vs
,
then
we
shall
be
able
to
beare
.
Is
gone
out
against
mee
.
This
good
woman
applieth
the
whole
crosse
to
her selfe
.
The
godly
in
common
calamities
take
themselues
to
be
especially
chastised
;
they
put
not
off
the
cause
to
others
,
but
take
it
to
themselues
,
as
Dauid
did
,
1.
Chr.
21.
17.
2.
Sam.
24.
27.
They
thinke
vpon
their
own
sinnes
,
and
not
on
other
mens
misdeeds
.
This
is
that
which
humbleth
them
,
and
this
is
it
which
would
humble
vs
:
which
grace
we
must
labour
for
.
Verse
14.
And
they
lift
vp
their
voice
and
wept
againe
:
and
Orpha
kissed
her
mother
in
law
,
but
Ruth
claue
vnto
her
.
HEre
is
the
euent
and
effect
of
Naomies
speech
againe
;
first
,
ioyntly
in
both
,
which
was
againe
their
passion
,
and
then
distinctly
,
shewed
in
contraries
,
in
Orphaes
valediction
,
and
Ruth
remaining
still
with
her
mother
in
law
.
And
they
lift
vp
their
voice
and
wept
againe
.
]
Againe
their
passion
of
teares
is
recorded
;
both
alike
in
passion
of
affection
,
but
farre
differing
in
the
truth
of
the
action
,
the
best
demonstration
of
the
heart
:
for
in
both
was
a
like
shew
of
loue
in
their
weeping
,
yet
not
the
like
constant
coniunction
of
heart
towards
Naomi
;
for
the
one
forsooke
her
,
and
the
other
abode
and
went
on
with
her
.
Whence
we
may
see
,
that
all
outward
sorrow
giueth
not
certaine
witnesse
of
the
soundnesse
of
the
heart
;
this
is
plaine
by
this
example
,
and
by
Sauls
weeping
to
Dauid
.
As
this
is
true
in
men
,
so
more
in
women
,
who
haue
teares
at
command
.
Doe
we
not
reade
how
the
Israelites
would
weepe
on
one
day
,
and
be
in
rebellion
another
?
Was
not
Ishmael
in
his
very
weeping
,
a
very
deepe
disembler
,
the
like
neuer
heard
of
?
We
are
not
easily
therefore
to
be
perswaded
of
inward
hearty
affection
,
from
weeping
and
sheading
of
teares
.
This
deceiued
the
fourescore
men
which
met
Ishmael
,
and
were
most
of
them
slain
by
him
.
Some
can
shead
teares
at
will
;
and
all
weeping
doth
not
come
from
the
like
cause
,
though
many
weepe
together
,
and
in
appearance
haue
the
same
reason
:
there
be
that
will
weep
for
company
,
because
they
see
others
to
weepe
,
neuer
inwardly
moued
from
the
cause
,
but
most
from
the
outward
passion
of
the
parties
;
yet
though
there
be
a
weeping
not
commendable
,
as
that
which
is
counterfeit
,
that
which
is
vpon
euery
light
occasion
,
or
which
is
vpon
iust
cause
,
but
in
excesse
:
yet
it
is
sometime
a
matter
praise-worthy
,
when
it
is
from
a
naturall
affection
,
as
in
Ioseph
to
his
brethren
and
father
;
from
sound
loue
to
a
friend
,
as
Ionathans
and
Dauids
weeping
;
and
when
it
is
from
a
gracious
heart
,
for
a
mans
owne
sinnes
,
as
Peters
weeping
was
;
or
for
the
sinnes
of
others
,
as
Dauids
,
Psal.
1
19.
Ieremies
,
Chap.
13.
And
Iesus
Christ
his
weeping
ouer
Ierusalem
,
Luke
19.
41.
Blessed
are
these
mourners
,
for
they
shall
be
comforted
,
these
teares
are
put
into
the
Lords
bottle
,
Psal.
56.
8.
And
such
as
be
so
doggedly
hard-hearted
,
and
want
naturall
affection
,
and
sound
loue
,
so
as
neither
for
friend
,
nor
kinsman
,
nor
the
nighest
of
blood
,
they
can
weepe
for
,
are
very
vnnaturall
,
and
worse
then
bruite
beasts
,
which
bleate
and
loow
for
their
own
kinde
:
so
also
they
which
can
perhaps
weepe
for
the
world
,
for
departure
of
friends
,
for
losse
of
parents
,
children
,
husband
,
or
wise
,
yet
not
for
sin
,
not
for
Gods
dishonor
,
not
for
the
affliction
of
Ioseph
,
not
for
want
of
the
Word
,
and
the
taking
away
of
the
righteous
;
are
worldlings
,
are
destitute
of
diuine
grace
,
of
the
true
loue
of
God
and
goodnesse
;
for
men
can
and
will
mourne
for
such
things
as
be
euer
neere
and
deare
vnto
them
,
and
which
they
,
indeede
,
take
to
heart
.
And
Orpha
kissed
her
mother
in
law
.
]
As
Naomi
did
by
this
act
,
in
verse
9.
take
her
farewell
of
Orpha
with
Ruth
,
so
now
,
Orpha
departing
,
thus
taketh
leaue
of
her
.
She
wept
in
loue
,
and
kissed
her
in
token
of
loue
,
and
as
loth
to
depart
,
yet
voluntarily
leaueth
her
,
because
shee
perceiued
by
Naomi
her
words
,
that
she
could
not
receiue
worldly
contentment
,
if
shee
should
goe
with
her
.
So
here
were
signes
of
loue
onely
,
but
not
the
truth
of
it
.
It
is
easie
to
make
signes
of
loue
,
but
not
to
shew
the
true
fruits
of
loue
.
These
be
chargeable
,
the
other
cost
nothing
,
therefore
they
are
afforded
very
cheape
:
and
where
onely
outward
signes
of
loue
be
,
and
not
a
hearty
vnion
,
there
worldly
losses
,
or
the
feare
of
such
losses
,
or
not
the
hope
to
gaine
the
things
of
this
life
,
will
soone
separate
such
friends
,
as
wee
see
in
this
woman
.
Note
further
,
I.
That
worldly
respects
are
great
hinderances
in
the
course
of
Godlinesse
:
the
world
keepeth
from
the
entertaining
of
the
Truth
,
Mat.
22.
5.
It
hindereth
in
the
receiuing
of
it
,
Mat.
13.
It
pulleth
men
from
it
,
which
haue
somewhat
gone
forward
in
it
,
as
wee
may
see
here
in
Orpha
,
in
Iehu
,
Iudas
,
Demas
,
and
Henry
the
4.
the
last
King
of
France
:
and
this
commeth
from
the
exceeding
loue
of
it
,
and
our
chiefest
care
for
the
body
,
and
the
things
of
this
life
.
But
let
vs
take
heede
of
this
world
,
for
such
as
loue
it
,
the
loue
of
God
II.
That
an
vnsound
heart
may
for
a
time
make
a
faire
shew
in
the
way
to
Canaan
,
but
yet
turne
backe
at
the
last
,
as
Orpha
doth
here
;
and
as
we
may
see
in
Iehu
,
Iudas
,
Demas
,
Hymeneus
,
Alexander
,
Philetus
,
and
many
other
in
all
ages
,
falling
backe
from
the
Truth
,
which
they
indeed
did
neuer
soundly
loue
,
and
yet
will
such
make
so
faire
an
entrance
.
And
this
is
by
reason
,
first
,
of
certaine
general
motions
of
Religion
,
which
maketh
them
in
generall
to
approue
of
the
same
;
againe
,
the
generall
esteeme
of
the
very
name
of
Religion
?
all
holding
this
,
that
it
is
a
good
thing
to
bee
religious
,
and
that
none
can
find
fault
with
a
man
for
that
.
Further
,
the
working
of
the
Word
,
mouing
the
heart
in
some
sort
,
to
intertaine
it
:
and
lastly
,
the
desire
of
praise
and
good
esteeme
with
men
.
These
will
make
hollow
hearts
to
set
on
a
while
to
heauenward
,
but
shall
not
bee
able
to
enter
.
Therefore
we
are
not
easily
to
entertaine
men
for
sincere
,
because
they
haue
made
and
doe
make
faire
shewes
in
Religion
for
a
time
,
seeing
they
may
be
vnsound
,
and
after
fall
away
.
And
this
should
make
vs
to
examine
our
owne
hearts
,
lest
secret
hypocrisie
lurke
therein
,
and
it
breake
out
at
the
length
to
our
shame
.
III.
That
such
as
want
soundnesse
towards
God
for
Religion
,
may
yet
haue
otherwise
commendable
parts
in
them
.
For
Orpha
is
commended
for
a
kind
wife
,
as
well
as
Ruth
by
Naomi
,
and
for
a
kind
daughter
in
law
,
verse
8.
and
shee
shewed
good
humanity
●●
going
on
the
way
with
her
mother
in
law
,
ye●●
good
natural
affection
in
weeping
,
so
at
parting
.
What
shall
I
speake
of
Ioahs
valiant
and
hardy
spirit
,
of
the
great
wisedome
of
Achitophel
in
all
worldly
affaires
,
and
of
morall
men
among
the
Heathen
?
Many
,
which
had
no
part
nor
portion
in
Christ
,
haue
done
worthily
in
the
things
praise-worthy
among
men
,
by
a
restrained
nature
by
the
power
of
conscience
,
from
the
law
of
nature
,
written
in
their
hearts
,
and
by
the
common
gifts
of
the
Spirit
:
And
therfore
not
to
iudge
our selues
or
others
soundly
religious
,
and
regenerate
by
Gods
Spirit
,
for
our
commendations
in
meere
moral
vertues
,
or
common
gifts
of
the
Spirit
;
for
the
Heathen
haue
surpassed
many
true
Christian
hearts
herein
;
&
many
by
a
meere
ciuill
education
,
and
orderly
bringing
vp
in
the
lawdable
fashions
of
men
,
and
good
carriage
of
themselues
,
as
men
among
men
,
attaine
to
great
commendations
in
and
for
their
courtesie
,
affability
,
discretion
,
&
many
qualities
,
in
learning
and
Arts
,
which
they
affect
for
praise
with
men
,
for
their
priuate
profit
,
for
aduancement
in
the
world
,
and
not
that
they
doe
good
things
for
goodnesse
sake
,
from
the
power
of
grace
and
godlinesse
in
their
hearts
,
which
was
as
yet
neuer
ingrafted
in
them
,
as
appeareth
by
their
little
knowledge
in
the
Word
of
God
,
by
their
demeaning
of
themselues
like
Statists
,
indifferently
betweene
two
religions
,
by
neglecting
the
examination
of
their
wayes
by
the
Word
,
but
keeping
company
with
all
sorts
alike
,
so
farre
as
worldly
disgrace
come
no●
hereby
,
by
neuer
caring
for
the
growth
of
Religion
in
themselues
,
or
in
others
,
to
make
the
least
opposition
for
it
against
the
common
streame
.
By
all
which
,
and
by
many
good
things
wanting
in
them
,
as
a
holy
zeale
,
feruency
in
prayer
,
the
loue
of
the
truth
for
the
truths
sake
,
&
such
as
loue
it
,
delight
in
meditating
of
Gods
Word
,
and
conferring
thereof
,
sorrow
for
the
afflictions
of
Gods
people
,
and
ioy
in
the
ouerthrow
of
the
enemies
thereof
,
(
which
graces
meere
moralists
are
quite
destitute
of
)
wee
may
see
that
the
life
of
Religion
,
and
that
heauenly
light
of
true
grace
is
not
ingrafted
in
them
;
which
is
more
worth
than
all
the
rest
,
which
yet
are
commendable
:
but
these
ought
chiefely
to
be
our
praises
,
and
yet
not
leaue
the
other
vndone
:
for
the
one
makes
a
man
,
but
the
other
a
Christian
:
and
these
together
,
I
meane
,
good
carriage
,
and
ciuill
behauiour
,
Learning
,
Arts
and
other
good
qualities
,
make
an
excellent
Christian
man
.
But
Ruth
claue
vnto
her
.
]
Though
Orpha
gaue
occasion
for
Ruth
to
fall
off
from
Naomi
,
yet
her
example
moued
not
.
A
well-grounded
affection
is
not
remoued
by
the
inconstancy
of
others
,
Ioh.
6.
68.
for
true
loue
is
fixed
vpon
the
thing
beloued
,
and
is
not
tyed
to
any
by-respects
.
Their
loue
then
is
to
be
reproued
,
who
fall
off
for
company
;
their
affections
were
neuer
well
settled
:
but
Ruths
loue
was
most
firme
,
her
person
was
as
it
were
glewed
vnto
Naomi
,
as
the
force
of
the
Hebrew
word
is
,
to
be
knit
as
man
and
wife
inseparably
.
So
the
word
is
vsed
,
Gen.
2.
24.
Mat.
19.
5.
Thus
should
the
loue
of
Gods
people
bee
one
to
another
,
hearty
and
constant
.
Verse
15.
And
shee
said
,
Behold
,
thy
sister
in
law
is
gone
backe
vnto
her
people
,
and
vnto
her
gods
:
returne
thou
after
thy
sister
in
law
.
THis
is
Naomi
her
last
triall
of
Ruth
;
and
these
words
shew
plainely
,
all
was
to
trie
her
,
because
she
telleth
Ruth
of
Orphaes
going
backe
,
not
onely
to
her
people
,
but
also
to
her
gods
,
which
Naomi
a
good
woman
could
not
but
hate
,
and
could
not
so
ill
respect
Ruth
,
and
shew
so
great
coldnesse
in
Religion
,
and
honour
of
the
true
God
,
as
to
disswade
Ruth
from
the
same
God
of
truth
,
to
returne
vnto
Idols
.
This
verse
is
an
exhortation
pretended
then
,
but
not
intended
,
with
the
motiue
thereto
propounded
,
which
was
the
Apostacy
of
Orpha
,
shewing
what
shee
was
to
Ruth
,
and
whither
shee
returned
backe
.
And
she
said
.
]
Naomi
vpon
Orphaes
departure
,
for
further
triall
of
Ruth
,
taketh
her
example
,
and
propoundeth
the
same
to
her
:
for
as
she
now
saw
Orphaes
inconstancie
for
all
her
former
resolution
and
teares
,
so
shee
had
hereby
some
cause
to
make
further
triall
of
Ruth
,
this
one
time
.
The
falls
of
some
may
iustly
bring
others
into
the
tryall
,
though
not
wholy
to
doubt
of
their
constancie
;
as
if
none
could
be
good
,
because
some
are
bad
:
for
some
may
fall
from
grace
,
when
other
may
,
through
Gods
mercy
,
continue
to
the
end
.
Behold
,
thy
sister
in
law
is
gone
backe
.
]
These
words
shew
,
as
soone
as
Orpha
had
kissed
her
mother-in
law
,
shee
went
backe
,
with
whom
,
or
with
what
company
is
not
mentioned
;
of
her
sister
in
law
Ruth
,
shee
taketh
no
leaue
,
as
supposing
shee
would
come
after
;
for
we
commonly
iudge
others
by
our selues
,
though
wee
be
deceiued
,
as
Orpha
was
of
Ruth
.
In
Orphaees
leauing
Naomi
vpon
such
light
reasons
,
wee
see
,
that
a
feeble
heart
,
not
truly
settled
,
with
weake
reasons
of
worldly
wants
,
is
soone
drawne
from
a
right
way
of
well-doing
.
Silly
were
the
reasons
which
Naomi
vsed
to
put
her
to
the
proofe
:
which
sheweth
that
all
her
former
words
in
verse
10.
were
but
a
floorish
,
and
were
vttered
more
of
a
suddaine
passion
,
than
out
of
any
settled
resolution
:
yet
this
was
not
her
onely
weakenesse
,
but
shee
left
it
to
posteritie
.
For
wee
may
find
her
followers
,
such
as
vpon
light
motions
will
soone
turne
from
goodnesse
,
which
shew
that
they
are
not
settled
truly
in
their
affections
before
they
begin
,
but
lightly
vndertake
the
way
towards
heauen
,
as
did
Orpha
to
Canaan
,
and
as
easily
giue
it
ouer
.
A
misery
to
be
bewailed
;
and
by
a
well-grounded
resolution
aforehand
to
bee
preuented
.
Againe
,
in
this
,
that
Naomi
trieth
Ruth
with
this
her
sisters
example
,
saying
,
Behold
,
shee
is
gone
backe
;
it
teacheth
,
that
Examples
of
kindred
,
friends
and
old
acquaintance
declining
from
goodnesse
,
are
trials
of
others
,
to
see
whether
they
will
abide
;
and
indeede
no
small
inducements
to
pull
others
after
them
.
Adam
was
soone
drawne
by
Eue
;
Rehoboams
heart
was
easily
led
after
the
aduice
of
his
familiars
;
the
women
of
Iudah
by
their
husbands
easily
fell
to
Idolatry
;
which
often
is
done
vpon
Vnto
her
people
.
]
That
is
,
to
the
Moabites
,
of
whom
shee
was
,
and
among
whom
shee
was
borne
.
Shee
was
going
to
Gods
people
,
but
shee
runeth
backe
to
Idolaters
,
because
shee
was
of
them
,
there
borne
,
as
I
say
,
and
acquainted
with
them
.
It
is
hard
to
forsake
our
natiue
Countrey
,
where
we
are
borne
and
brought
vp
.
This
may
we
see
in
Orpha
,
and
in
the
mixt
company
which
came
out
of
Egypt
;
thither
would
they
haue
returned
againe
,
though
there
they
had
liued
in
bondage
;
and
this
is
first
from
a
naturall
instinct
in
euery
one
,
euen
as
the
Heathen
man
witnesseth
.
Againe
,
there
is
And
to
her
gods
.
]
This
is
a
check
vnto
Orpha
:
in
which
Naomi
doth
closely
shew
vnto
Ruth
,
her
sisters
misery
in
going
backe
,
which
was
,
to
worship
Idols
,
and
Deuils
,
with
the
people
of
her
countrey
,
seeing
shee
now
had
none
to
keepe
her
backe
from
the
same
.
Hence
note
briefely
,
I.
That
to
leaue
Gods
people
,
to
goe
to
dwell
among
Idolaters
,
is
euen
to
become
an
Idolater
;
For
the
loue
of
Idolaters
will
bring
to
the
loue
of
their
Idols
:
see
it
in
Salomon
,
and
in
Iehoram
Iehosaphats
sonne
:
for
such
haue
dayly
prouocations
to
that
,
which
indeed
they
be
of
their
owne
natures
prone
vnto
:
and
therefore
the
Lord
did
forbid
his
people
to
haue
any
fellowship
with
the
Nations
,
lest
they
should
become
Idolaters
.
Therefore
let
vs
not
come
among
Idolaters
,
if
we
would
not
be
like
them
:
we
may
not
presume
of
our
owne
strength
,
nor
thinke
by
our
groūdednes
in
Religion
,
to
take
our
liberty
to
marry
with
them
,
to
dwell
with
them
,
or
long
to
trauell
among
them
;
for
we
see
dayly
by
experience
,
the
vanity
of
this
confidence
.
II.
That
what
the
Idolaters
worship
,
that
they
take
to
be
God
,
and
so
offer
diuine
worship
to
it
.
This
is
plaine
by
Naomi
her
speech
,
calling
the
Idols
of
the
Moabites
,
Gods
;
&
we
find
that
all
Idolaters
gaue
to
their
Idols
the
name
of
God
.
See
this
in
wicked
Ieroboam
,
1.
King
.
12.
28.
and
in
the
Israelites
,
Exod.
32.
8.
And
therefore
we
may
here
see
the
palpable
blindnesse
with
which
God
striketh
such
,
to
make
vs
auoid
them
,
and
yet
bemoane
them
,
as
also
to
feare
where
such
be
,
lest
Gods
wrath
seaze
vpon
vs
,
for
their
so
robbing
the
true
God
of
his
honour
.
III.
That
Idolaters
haue
moe
gods
than
one
,
as
these
Moabites
had
,
Baal
Peor
,
Num.
25.
and
Chemosh
,
1
Kin.
11.
The
Grecians
had
thousands
of
gods
;
and
the
Heathen
Romanes
not
a
few
:
for
leauing
or
not
knowing
the
true
God
,
they
wander
they
know
not
whither
,
they
haue
no
certainty
whereon
to
rest
,
they
follow
what
they
either
imagine
,
or
other
doe
deuise
,
or
what
by
others
examples
are
practised
before
them
;
see
it
in
the
Israelites
forsaking
the
Lord
,
and
in
the
idolatrous
Papists
at
this
day
.
For
idolatrie
is
as
whoredom
,
which
maketh
the
Adulterer
to
range
abroad
in
vnsatiable
lust
,
not
content
with
one
,
no
nor
with
many
:
no
more
doe
the
spirituall
Adulterers
rest
with
one
false
god
,
but
are
mad
vpon
all
they
see
,
Ezech.
16.
24
,
25
,
28.
O
therefore
let
vs
prayse
our
God
,
who
hath
opened
our
eyes
to
see
and
know
him
,
and
hath
deliuered
vs
from
this
miserable
slauery
of
Idolaters
,
who
serue
so
many
!
they
must
needs
be
in
great
feare
:
for
they
be
as
seruants
seruing
many
masters
,
all
tyrants
and
all
of
seuerall
qualities
;
how
should
they
then
euer
rest
in
peace
?
Note
before
I
conclude
,
how
these
Moabites
,
filthy
Idolaters
,
were
the
children
of
Lot
,
begotten
in
incest
vpon
one
of
his
owne
daughters
in
his
drunkennesse
.
Whence
we
may
see
,
that
the
ill
begotten
children
of
the
godly
are
rather
left
vnder
the
curse
of
their
fathers
sinne
,
then
made
partakers
of
any
of
their
vertues
,
as
appeareth
both
in
Moabites
and
Ammonites
,
and
in
Abimelech
the
bastard
sonne
of
Gideon
;
to
shew
the
Lords
hatred
of
all
filthinesse
in
his
people
,
and
to
strike
feare
into
their
hearts
for
offending
this
way
.
Let
Parents
note
this
,
to
take
heed
they
be
not
fathers
of
an
vnlawfull
issue
,
if
it
be
not
for
their
owne
sakes
,
yet
for
those
they
shall
beget
,
whom
they
bring
vnder
a
curse
,
for
their
sinne
.
Let
bastards
here
learne
to
bewaile
their
birth
,
and
labour
by
a
new
birth
according
to
the
Spirit
,
to
wipe
out
the
staine
of
their
parentage
according
to
the
flesh
.
Turne
thee
after
thy
sister
in
law
.
]
This
exhortation
cannot
be
taken
as
seriously
meant
:
for
would
Naomi
perswade
Ruth
to
idolatrie
,
and
turne
her
from
going
to
Gods
people
and
the
true
God
,
to
goe
to
the
society
of
Idolaters
and
to
deuils
?
We
may
not
possibly
thinke
so
vncharitably
of
her
,
and
the
18.
verse
putteth
it
out
of
controuersie
,
where
it
is
said
,
When
shee
saw
Ruth
stedfastly
minded
,
she
left
off
to
speake
,
as
hauing
found
out
what
shee
sought
for
,
and
till
then
shee
ceased
not
to
make
triall
.
For
where
iust
suspicion
of
vnsoundnesse
is
,
there
triall
may
be
made
to
the
vtmost
,
till
the
doubt
be
remoued
:
For
this
is
not
to
beate
the
parties
from
goodnesse
,
but
to
see
their
vnfeigned
loue
of
goodnesse
,
that
they
being
tried
,
may
be
well
approued
of
.
Let
not
any
be
offended
then
at
such
tryals
;
for
if
thou
beest
sound
,
the
oftener
thou
art
brought
to
the
touchstone
,
the
more
purer
gold
thou
wilt
appeare
to
be
.
Verse
16.
And
Ruth
said
,
Intreat
me
not
to
leaue
thee
,
or
to
returne
from
following
after
thee
:
for
whither
thou
goest
,
I
will
goe
,
and
where
thou
lodgest
,
I
will
lodge
:
thy
people
shall
be
my
people
,
and
thy
God
,
my
God
.
RVths
answer
vnto
Naomi
:
wherein
is
her
request
vnto
her
,
and
a
reason
expressing
her
full
resolution
,
partly
in
this
verse
,
and
partly
in
the
next
verse
following
.
And
Ruth
said
.
]
In
this
answer
following
,
Ruth
sheweth
most
plainely
that
shee
was
of
a
very
constant
resolution
,
and
not
a
whit
moued
with
the
scandall
of
her
sister
in
lawes
departure
,
and
leauing
of
her
alone
.
For
the
well
settled
soules
are
not
to
be
remoued
from
their
resolution
to
good
,
for
any
lets
,
which
Satan
and
his
instruments
may
cast
before
them
,
and
in
their
way
.
The
wrath
of
Nebuchadnezzar
cannot
make
the
three
Children
start
backe
;
the
Plots
of
Princes
against
Daniel
cannot
make
his
heart
to
faint
,
neither
to
neglect
to
pray
vnto
his
God
three
times
a
day
.
Neither
foure
hundred
flatterers
,
nor
feare
of
Achabs
wrath
can
make
Michaiah
dissemble
,
nor
hault
in
the
message
of
the
Lord
.
A
world
of
wicked
ones
cannot
make
a
righteous
Noah
the
worse
,
nor
corrupt
righteous
Lot
in
the
midst
of
Sodom
:
They
may
vexe
him
,
but
neuer
gaine
him
to
their
wickednesse
.
What
can
afflictions
worke
vpon
Saint
Paul
?
Surely
nothing
:
they
may
draw
him
neerer
to
God
,
but
neuer
pull
such
a
one
from
God
.
Lastly
,
let
back-slyders
reuolt
;
will
Orphaes
example
moue
Ruth
?
will
the
falling
away
of
some
from
Christ
,
make
the
Disciples
to
leaue
him
?
No
,
no
;
they
are
built
on
the
Rock
,
and
not
on
the
sand
.
Therefore
we
are
not
to
feare
their
fall
;
they
make
God
their
strength
,
and
he
vpholdeth
them
,
so
as
none
can
pluck
them
out
of
Intreat
me
not
to
leaue
thee
.
]
These
words
may
Be
not
against
me
:
and
so
reading
,
we
learne
,
that
they
are
against
vs
,
who
vse
reasons
,
or
doe
exhort
vs
to
turne
backe
from
well-doing
;
therefore
Christ
called
Peter
,
Satan
,
that
is
,
Aduersarie
,
one
that
was
against
him
,
when
he
gaue
him
counsell
to
doe
otherwise
then
his
Father
had
appointed
,
and
otherwise
then
according
to
the
end
he
came
for
:
and
so
should
Eue
haue
thought
of
the
Serpents
counsell
;
and
Israel
of
Ieroboams
:
for
such
with-hold
men
from
pleasing
God
,
from
the
comfort
of
conscience
,
which
is
onely
gotten
by
well-doing
,
and
from
the
hope
of
the
blessed
reward
which
is
promised
to
well-doing
.
Let
vs
then
hold
such
for
our
Aduersaries
;
and
not
thinke
as
the
men
of
the
world
do
,
who
hold
all
their
kind
friends
which
any
way
pleasure
the
body
,
though
they
be
Aduersaries
to
their
soules
,
in
hindering
them
in
the
way
to
life
and
saluation
,
by
perswading
them
to
pleasures
vnlawful
,
to
vniust
gaine
,
to
a
false
religion
&
idolatrous
worship
,
as
Popery
is
:
But
in
these
harme
,
things
,
because
they
be
blind
and
see
not
their
harme
,
they
therefore
thinke
not
that
such
be
against
them
,
when
yet
there
be
no
greater
Aduersaries
then
these
.
The
second
reading
is
as
it
is
translated
,
Intreat
me
not
to
leaue
thee
.
And
thus
taking
the
words
,
we
learne
from
this
godly
yong
woman
,
that
the
godly
haue
a
desire
not
to
be
hindred
in
a
good
course
.
Ruth
was
going
from
Idolaters
to
the
Church
of
God
,
and
was
in
loue
with
Naomi
,
whom
she
would
accompany
thither
,
and
would
not
be
intreated
to
forsake
her
;
no
more
would
Elisha
leaue
Eliah
.
The
godly
are
like
to
Ahimaaz
,
who
would
not
be
let
for
running
to
Dauid
:
for
,
indeed
,
they
set
their
hearts
on
the
Lords
wayes
,
and
haue
a
full
resolution
to
doe
well
,
by
Gods
helpe
,
and
doe
reioyce
in
the
way
of
well-doing
;
and
finding
therein
comfort
,
like
Abrahams
seruant
,
will
not
be
stayed
,
but
doe
hasten
home
to
their
Heauenly
Country
.
This
grace
let
vs
labour
for
,
to
haue
a
desire
not
to
be
hindred
in
a
good
course
,
nor
to
be
withdrawne
from
good
purposes
,
but
stand
fast
in
our
honest
resolutions
;
which
if
indeed
we
doe
,
then
will
we
shew
it
:
will
pray
to
God
to
further
vs
,
and
to
remoue
all
lets
that
may
hinder
;
we
will
check
such
as
are
against
Or
to
turne
from
following
after
thee
.
]
As
if
shee
had
said
,
Vse
no
more
words
to
hinder
my
honest
intendement
,
but
goe
on
that
I
may
follow
thee
:
let
my
sister
in
law
goe
to
her
people
and
gods
too
;
her
example
moueth
me
not
one
whit
,
I
will
goe
with
thee
to
thy
people
and
to
thy
God
:
I
haue
tasted
by
thee
of
true
Religion
,
the
power
whereof
and
thy
vertues
so
bind
me
,
as
I
can
leaue
all
,
countrey
,
kindred
,
&
friends
,
and
old
acquaintance
,
to
follow
thee
,
my
mother
.
See
here
,
I.
How
Religion
and
grace
maketh
such
as
be
of
seuerall
nations
,
to
loue
one
another
;
to
loue
forrainers
being
religious
,
better
then
friends
,
kindred
and
old
acquaintance
not
religious
.
Ruth
is
in
loue
with
Naomi
a
Iew
,
and
esteemeth
not
of
Orpha
her
countrey
woman
;
for
,
indeed
,
Religion
maketh
a
more
sure
coniunction
,
in
a
more
blessed
kindred
then
nature
,
hauing
God
for
our
Father
,
the
Church
for
our
Mother
,
the
Saints
for
our
Brethren
,
the
Spirit
of
God
for
the
bond
of
our
vnion
,
which
maketh
vs
to
desire
to
liue
and
die
together
.
Labour
for
this
loue
,
the
loue
of
the
brethren
,
before
naturall
loue
of
friends
not
religious
;
for
this
is
a
true
signe
of
our
eternall
saluation
,
and
that
we
II.
A
heart
truely
in
loue
with
the
godly
,
will
not
easily
be
remoued
to
forsake
them
,
by
the
falling
away
of
others
;
as
we
may
see
by
this
example
:
By
Ionathans
cleauing
to
Dauid
,
and
the
Disciples
continuing
For
whither
thou
goest
,
I
will
goe
,
and
where
thou
lodgest
,
I
will
lodge
.
]
This
is
the
reason
of
Ruths
request
to
Naomi
from
her
resolution
,
which
is
,
not
to
forsake
her
company
,
but
to
goe
with
her
,
and
to
lodge
with
her
,
wheresoeuer
shee
shall
lodge
;
this
is
her
resolution
,
which
made
her
continue
with
Ruth
,
and
not
start
backe
.
Whence
note
,
That
the
putting
on
of
a
strong
resolution
,
will
make
one
withstand
all
oppositions
and
hinderances
,
which
may
lie
in
the
way
,
to
be
lets
from
well-doing
.
This
made
Michaiah
to
doe
faithfully
the
Lords
message
,
2.
Kin.
22.
This
made
S.
Paul
to
go
on
to
Ierusalem
without
daunt
of
Spirit
,
Acts
20.
24.
with
21.
31.
for
a
grounded
resolution
is
such
a
settling
of
thy
heart
,
as
it
cannot
easily
be
remoued
.
Let
vs
therefore
put
on
this
resolution
,
in
making
an
onset
to
goodnesse
,
and
in
euery
good
action
,
seeing
there
may
be
many
hinderances
in
the
way
:
and
to
doe
this
,
that
our
hearts
start
not
backe
,
wee
must
make
our
resolution
strong
by
these
things
;
wee
must
see
that
the
thing
wee
take
in
hand
,
be
good
&
lawfull
;
then
,
whether
lawfull
to
vs
,
and
what
calling
we
haue
thereto
:
thirdly
,
to
weigh
the
circumstances
of
time
and
place
,
so
that
it
may
bee
done
seasonably
and
fitly
.
This
is
prudence
,
which
will
much
commend
the
deede
.
Fourthly
,
note
with
our selues
the
end
,
Gods
glory
,
publike
good
,
discharge
of
our
duety
,
and
beware
of
sinister
respects
.
Lastly
,
forecast
all
rubbes
which
may
happen
in
the
way
;
for
such
foresight
fore-warneth
,
and
hee
which
is
fore-warned
,
is
halfe
armed
,
and
will
not
repent
with
an
Had
I
wist
;
neither
will
be
moued
with
such
lets
,
Acts
20.
24.
Note
againe
from
hence
,
that
Ruth
excepteth
not
against
any
condition
which
may
befall
Naomi
;
but
will
goe
with
her
,
and
take
such
part
as
shee
taketh
,
whether
the
lodging
be
good
or
bad
;
whether
the
place
be
comfortable
,
or
otherwise
,
whither
Naomi
shall
goe
.
Which
example
telleth
vs
,
that
such
as
truly
loue
the
godly
,
both
can
and
will
giue
themselues
to
them
,
to
accompany
them
in
euery
estate
,
not
onely
in
prosperity
,
but
in
aduersitie
,
as
did
Moses
,
because
they
know
that
God
is
with
them
,
Zach.
8.
23.
they
account
themselues
one
,
and
are
of
one
heart
,
&
hauing
giuen
themselues
to
the
Lord
,
they
cannot
but
giue
themselues
to
his
people
,
2.
Cor.
8.
5.
And
therefore
if
wee
doe
loue
the
godly
,
keepe
them
company
,
and
forsake
them
not
in
their
aduersity
.
Thy
people
shall
bee
my
people
.
]
Shee
loueth
a
good
woman
,
her
mother
in
law
Naomi
;
and
thereby
giueth
her selfe
to
the
loue
of
all
Gods
people
:
for
they
that
loue
one
godly
person
for
godlinesse
sake
,
cannot
but
affect
all
the
Lords
flocke
:
for
there
is
the
like
reason
to
all
,
as
to
one
in
that
respect
:
and
the
same
Spirit
that
vniteth
the
heart
of
one
godly
person
to
another
,
vniteth
the
same
to
all
the
rest
,
as
being
together
members
of
Christs
mysticall
body
.
This
may
trie
our
true
loue
to
euery
godly
person
,
by
our
true
loue
vpon
the
some
ground
to
all
the
rest
:
for
else
that
particular
loue
will
not
be
found
to
be
other
then
sinister
.
Dauids
delight
was
not
in
one
Saint
,
but
in
the
Saints
,
that
dwell
vpon
the
earth
.
True
it
is
,
that
by
a
priuate
familiarity
,
and
particular
acquaintance
with
one
more
than
another
,
the
loue
may
more
shew
it selfe
,
as
in
reason
it
must
and
will
:
yet
such
a
loue
vpon
occasion
will
truly
shew
it selfe
to
all
others
,
which
are
vnited
in
the
profession
of
the
same
truth
,
and
will
be
ready
to
doe
them
good
when
such
are
knowne
,
as
it
euer
doth
wish
you
well
,
before
there
be
any
acquaintance
at
all
.
And
if
one
godly
person
by
a
vertuous
life
may
not
onely
procure
loue
to
him
or
her selfe
,
but
also
to
all
other
of
Gods
people
,
this
should
make
vs
so
to
demeane
our selues
euery
one
of
vs
,
as
wee
may
so
winne
others
to
vs
,
as
also
the
same
persons
vnto
the
rest
which
feare
God
,
for
the
encrease
of
Gods
Kingdome
,
and
so
the
hastening
of
Christs
appearing
.
And
thy
God
,
my
God
.
]
As
shee
leaueth
her
owne
people
being
Idolaters
,
for
Gods
people
,
so
shee
renounceth
her
Idols
for
the
true
God
:
for
they
which
truly
for
godlinesse
sake
embrace
Gods
people
,
cannot
but
then
intertaine
the
true
God
,
and
leaue
their
Idols
,
1.
Thes.
1.
6
,
9.
As
Ruth
did
here
,
and
Rahab
also
:
because
the
loue
of
godlinesse
in
men
,
ariseth
from
the
loue
of
God
himselfe
,
the
Author
of
that
goodnesse
in
his
people
.
The
Corinthians
gaue
first
themselues
to
the
Lord
,
godly
persons
may
by
their
godlines
draw
others
vnto
the
embracing
of
the
true
God
;
either
by
instruction
,
or
by
a
holy
conuersation
,
or
rather
both
together
;
And
therefore
let
vs
labour
by
our
godlinesse
in
doctrine
and
life
,
so
to
set
foorth
the
Lords
praises
,
as
wee
may
gaine
others
vnto
him
.
This
is
our
duty
,
Mat.
5.
16.
this
is
Christian-like
carriage
,
which
becommeth
well
the
Saints
;
this
will
winne
soules
to
God
,
and
so
couer
the
multitude
of
sinnes
,
bee
an
aduancement
to
the
Lords
name
,
and
bring
comfort
to
our
owne
soules
in
the
Day
of
Iesus
Christ
.
It
may
be
,
some
will
aske
,
Whether
for
meere
loue
to
the
person
of
any
,
if
one
intertaine
Religion
,
he
may
be
iustified
in
so
doing
?
Surely
no
:
One
may
occasion
another
,
or
be
a
motiue
thereto
,
and
so
performe
a
good
office
on
his
part
;
but
Religion
is
to
bee
beloued
and
imbraced
for
it selfe
,
and
not
for
mans
sake
;
the
person
on
whom
a
man
relieth
,
may
die
,
or
turne
backe
from
the
truth
,
and
become
such
a
ground
as
the
sand
,
on
which
an
house
being
built
,
soone
decayeth
,
and
the
fall
thereof
is
great
.
Verse
17.
Where
thou
diest
,
will
I
die
,
and
there
will
I
be
buried
;
the
Lord
doe
so
to
me
and
more
also
,
if
ought
but
death
part
thee
and
mee
.
RVTH
continueth
her
speech
to
Naomi
,
touching
her
resolution
,
which
shee
had
begunne
to
shew
in
the
former
verse
;
and
in
this
confirmeth
it
with
an
oath
,
so
that
Naomi
neede
not
to
doubt
of
her
constancie
.
Where
thou
diest
.
]
Ruth
speaketh
of
her
mothers
death
,
and
also
of
her
owne
.
It
is
a
principle
in
nature
,
to
know
and
to
be
perswaded
that
all
shall
die
,
Iob
21.
33.
Heb.
9.
27.
1.
King
.
2.
1.
Iosh.
23.
14.
1.
Cor.
15.
51.
Eccles.
7.
2.
and
6.
6.
for
death
goeth
ouer
all
,
in
as
much
as
all
haue
sinned
,
Rom.
5.
Then
let
all
prepare
to
die
,
at
one
time
,
or
at
another
:
which
stands
in
seeking
reconciliation
with
God
in
Christ
,
&
in
endeuouring
to
keepe
a
good
conscience
before
God
&
man
,
Act.
24.
16.
waiting
the
time
of
dissolution
,
which
the
men
of
pleasures
,
as
Diues
;
the
worldly-minded
,
as
the
rich
man
;
the
drowsie
protestant
▪
like
the
fiue
foolish
Virgins
,
and
such
as
go
on
securely
,
as
those
in
the
old
world
,
and
in
Sodom
,
Mat.
24.
37
,
38
,
39.
doe
not
.
All
know
they
must
die
,
yet
most
neglect
to
prepare
to
die
,
and
to
prouide
for
themselues
a
better
habitation
:
which
men
on
earth
will
doe
,
when
they
know
they
must
out
of
their
dwellings
:
they
will
not
be
to
seeke
to
the
very
day
,
in
which
they
know
they
shal
be
put
out
.
I
will
die
.
]
I
meane
to
end
my
daies
with
thee
,
my
mother
,
I
will
not
returne
againe
into
my
Countrey
,
but
will
make
my
end
,
in
what
place
soeuer
thou
shalt
die
.
The
true
loue
of
the
godly
one
towards
another
,
is
a
continuing
and
enduring
loue
to
death
.
So
was
the
loue
of
these
two
,
and
the
loue
of
Ionathan
and
Dauid
,
because
their
loue
is
And
there
will
I
be
buried
.
]
Ruth
spoken
before
of
their
death
,
and
now
of
their
buriall
together
:
so
as
neither
in
life
nor
death
,
shee
would
bee
separated
from
her
mother
.
By
this
it
appeareth
,
I.
That
buriall
was
a
duty
performed
to
the
dead
then
,
as
now
,
and
therefore
shee
speaketh
of
it
,
as
hoping
that
it
would
be
performed
to
them
,
as
men
alwaies
haue
done
one
for
another
successiuely
.
Abraham
for
Sarah
;
Isaac
and
Ismael
for
Abraham
their
father
:
so
Esau
and
Iacob
for
Isaac
.
Yea
wee
reade
how
God
himselfe
buryed
Moses
:
and
with
what
solemnities
burials
were
performed
,
wee
may
see
by
the
embalming
of
Iacob
,
and
his
carrying
into
Canaan
with
such
troups
,
and
the
mourning
there
made
for
him
diuers
daies
.
The
godly
would
not
neglect
this
to
Iohn
Baptist
beheaded
,
to
Christ
crucified
,
and
to
Steuen
stoned
.
It
is
humanity
,
it
is
an
honest
and
good
respect
vnto
the
dead
,
and
done
by
beleeuers
also
in
the
hope
of
the
resurrection
.
It
was
esteemed
a
mercy
to
be
buried
,
and
the
contrary
was
threatned
as
a
punishment
,
as
wee
may
see
in
1.
King
.
13.
14.
2.
King
.
9.
22.
and
22.
20.
Deut.
28.
26.
Ier.
18.
Yet
we
must
know
,
that
a
Diues
may
be
buried
with
pompe
,
and
yet
go
to
hel
;
and
a
poore
Lazarus
be
exalted
to
heauen
;
yea
many
Saints
and
Martyrs
drowned
,
torne
of
beasts
,
and
burnt
to
ashes
,
yet
receiued
the
crowne
of
glory
:
which
I
speake
to
shew
,
that
although
the
godly
should
want
buriall
,
yet
that
hindeteth
not
their
happinesse
.
II.
We
may
see
hence
,
that
the
godly
and
louing
friends
haue
an
affection
to
bee
buried
together
.
Iacob
would
lye
where
Abraham
was
buryed
:
&
the
old
The
Lord
doe
so
to
me
,
and
more
also
.
]
When
Ruth
saw
Naomi
so
earnest
to
haue
her
to
returne
backe
,
as
shee
thought
;
for
her
better
satisfaction
and
assurance
,
shee
thus
breaketh
forth
into
this
speech
,
ascertaining
her
,
that
her
words
came
from
a
true
affection
a
and
constant
resolution
of
her
heart
.
This
is
a
forme
of
an
oath
among
the
Hebrewes
:
for
so
it
is
said
,
that
Salomon
swore
,
1.
Ki.
2.
23.
And
thus
swore
Saul
,
1.
Sam.
14.
44.
Ionathan
,
1.
Sam.
20.
13.
&
Abner
,
2.
San.
3.
9.
&
Dauid
,
2.
Sam.
19.
13.
but
it
is
not
a
bare
oath
,
but
an
execration
withall
,
1.
San.
3.
17.
Yet
is
not
the
curse
particularly
named
,
but
left
vnto
God
.
Hence
we
learne
,
I.
That
it
is
lawfull
to
take
an
oath
,
Heb.
6.
13.
Reue.
10.
6.
it
is
warranted
,
Deut.
6.
and
a
part
of
Gods
worship
which
he
will
giue
to
none
other
:
it
is
necessary
sometime
to
decide
a
controuersie
,
as
Exo.
22.
11.
and
to
giue
satisfaction
and
assurance
to
the
mind
of
others
,
in
great
and
necessary
matters
which
otherwise
would
not
bee
credited
,
as
here
;
Therefore
the
Anabaptists
erre
,
which
hold
it
altogether
vnlawfull
:
for
it
is
lawfull
to
sweare
,
being
thereto
called
before
a
Magistrate
;
so
Abraham
made
his
seruant
to
sweare
,
Gen.
24.
and
Asa
made
his
subiects
to
take
an
oath
,
2.
Chro.
15.
so
Ezra
,
Chap.
10.
and
Nehemiah
,
Chap.
13.
It
is
lawfull
to
sweare
for
confirmation
of
a
truth
in
weightie
matters
one
to
another
,
as
the
spies
swore
to
Rahab
;
Dauid
and
Ionathan
,
one
to
another
;
Dauid
to
Bethsheba
,
Ruth
here
to
Naomi
:
and
Saint
Paul
did
often
call
God
to
witnesse
for
the
glory
of
God
,
and
the
furtherance
of
the
Gospell
.
We
may
therefore
lawfully
take
an
oath
,
so
it
be
in
truth
,
not
a
lye
,
not
with
an
equiuocation
,
or
mentall
reseruation
to
deceiue
;
in
righteousnesse
,
that
the
matter
be
iust
,
and
in
iudgement
,
knowing
well
the
thing
,
and
vpon
mature
deliberation
and
settled
perswasion
of
the
truth
.
Beware
of
common
and
vsuall
swearing
,
the
custome
thereof
maketh
it
worse
,
and
proclaimeth
the
man
to
be
vnreformed
in
his
heart
,
yea
though
the
thing
be
true
,
which
he
sweareth
.
A
man
should
be
so
honest
,
and
his
word
in
such
esteeme
,
as
his
oath
should
not
neede
in
ordinary
matters
;
And
as
we
must
take
heede
of
common
swearing
,
so
when
we
are
to
sweare
,
let
it
bee
in
truth
,
righteousnesse
and
iudgement
:
take
heede
of
periury
,
which
God
wil
reuenge
,
Ezech.
5.
Yea
he
sweareth
to
reuenge
it
,
Ezech.
17.
16
,
19.
II.
That
the
godly
when
they
sweare
,
they
sweare
by
God
:
if
they
doe
otherwise
,
it
is
their
fault
.
When
the
Angel
sware
,
Reu.
10.
6.
it
was
by
God
:
so
was
the
oath
of
Dauid
,
Ionathan
,
and
others
:
we
are
taught
by
God
himselfe
,
to
sweare
by
himselfe
,
Heb.
6.
and
this
will
giue
satisfaction
,
for
that
God
can
beare
witnesse
,
and
the
calling
of
him
to
witnesse
,
worketh
a
credit
in
the
party
to
whom
another
doth
sweare
:
such
is
the
reuerence
of
Gods
name
in
mens
hearts
.
Hee
can
reuenge
periury
,
and
it
is
his
will
that
wee
should
sweare
onely
by
him
,
Deut.
4.
&
10.
Exo.
23.
We
are
not
therefore
to
sweare
by
false
gods
,
as
did
Iezabel
by
her
gods
,
1.
King
19.
Ios.
23.
7.
Psal.
16.
4.
Zeph.
1.
5.
nor
by
them
that
are
no
Gods
,
Ier.
5.
7.
Amos
8.
14.
nor
by
the
creatures
,
Mat.
5.
35
,
36.
for
such
swearers
take
Gods
honour
from
him
,
and
make
these
things
by
which
they
sweare
,
Idols
:
they
breake
the
Lords
Commandement
,
and
prouoke
Gods
wrath
against
them
.
Ruth
a
new
Conuert
,
would
not
sweare
by
the
Idols
of
her
countrey
:
for
if
shee
had
,
it
would
not
haue
satisfied
Naomi
,
and
she
had
shewed
,
that
she
had
not
beene
conuerted
to
the
true
God
;
whereas
now
shee
declared
,
that
shee
worshipped
the
true
God
.
III.
That
euery
oath
is
with
an
execration
,
either
vnderstood
,
or
expressed
,
as
here
in
generall
tearmes
,
&
else
where
they
are
conioyned
,
Neh.
10.
29.
for
an
oath
is
a
calling
of
God
to
witnesse
in
a
matter
so
,
as
to
blesse
him
,
if
he
speake
truth
;
or
to
plague
him
,
if
hee
speake
the
contrary
.
This
should
make
men
take
heede
how
they
do
sweare
,
lest
they
bring
a
curse
vpon
themselues
,
as
did
Zedekiah
;
and
Vladislaus
,
King
of
Hungarie
,
and
Rodolphus
,
D.
of
Sueuia
,
when
he
rebelled
against
Henry
the
Emperour
his
Lord
and
master
,
by
the
instigation
of
Pope
Gregory
the
seuenth
.
IV.
That
in
imprecations
and
formes
of
cursing
,
it
is
best
to
passe
ouer
with
silence
the
special
kind
of
the
iudgement
,
and
not
to
name
it
,
but
to
leaue
that
to
God
,
as
Ruth
doth
here
,
and
Salomon
,
1.
King
.
2.
23.
Saul
,
Ionathan
,
Abner
,
Eli
,
&
others
;
and
not
to
say
,
as
now
many
will
,
I
pray
God
I
may
neuer
stirre
;
That
I
may
be
hanged
;
That
this
bread
and
drink
may
neuer
goe
thorow
me
;
That
I
may
be
damned
;
That
the
Deuill
may
fetch
mee
:
and
a
thousand
of
such
fearefull
wishes
,
too
boldly
vttered
,
from
a
presumptuous
spirit
,
not
fearing
the
terrour
of
God
,
especially
when
wee
doe
consider
what
dreadfull
examples
there
haue
beene
of
this
kind
,
that
euen
as
men
haue
wished
,
so
hath
the
iudgement
falne
out
;
and
therefore
let
vs
not
be
If
ought
but
death
part
thee
and
mee
.
]
This
is
that
which
shee
sealeth
with
an
oath
,
euen
to
be
constant
to
death
;
and
this
is
the
praise
of
her
action
.
Many
can
begin
well
;
but
they
hold
not
on
to
death
,
as
did
this
Ruth
.
Of
constant
loue
I
haue
spoken
before
.
Note
further
,
that
though
nothing
else
can
,
yet
death
will
diuide
friends
asunder
:
therefore
Ruth
doth
not
except
against
any
thing
but
death
,
which
cannot
be
auoided
.
This
will
separate
Abraham
and
Sarah
,
Iacob
and
Rachel
,
Aaron
and
Moses
,
Ionathan
and
Dauid
,
and
this
Ruth
from
Naomi
,
but
nothing
else
shall
:
so
firmely
are
faithfull
friends
vnited
,
and
made
one
.
I
will
not
complaine
here
of
the
leuitie
of
this
age
,
of
the
inconstancie
of
mens
hearts
,
and
how
for
euery
trifle
,
they
that
seemed
to
be
one
,
become
two
of
a
suddaine
,
they
will
preuent
death
,
and
seuer
themselues
before
.
But
so
much
shall
suffice
for
this
verse
,
and
the
constant
resolution
of
Ruth
.
Verse
.
18.
When
shee
saw
that
shee
was
stedfastly
minded
to
goe
with
her
,
then
she
left
off
speaking
vnto
her
.
HEre
is
the
force
and
effect
of
Ruths
resolution
vpon
Naomi
,
and
withall
the
very
drift
of
Naomi
her
speeches
to
Ruth
,
concerning
her
going
backe
,
only
for
triall
of
her
constancie
;
which
when
shee
saw
,
shee
ceased
to
speake
thereof
any
more
vnto
Ruth
.
So
as
here
is
to
be
noted
:
First
,
the
silence
of
Naomi
.
Secondly
,
the
cause
thereof
.
This
is
in
the
first
place
,
the
other
followeth
in
the
last
words
of
the
verse
.
When
she
saw
.
]
That
is
,
when
she
perceiued
her
full
resolution
,
then
she
admitted
of
her
fellowship
,
but
not
before
;
whence
,
and
from
whose
wisedome
we
learne
,
That
the
godly
wise
are
warie
in
their
admittance
of
others
into
their
company
,
till
they
well
know
them
.
Wee
see
the
wisdome
of
Nehemiah
,
Chap.
6.
2
,
11
,
12.
of
Iacob
,
when
Esau
offered
him
kindnesse
,
and
of
Dauid
towards
Saul
;
though
he
both
wept
,
and
spake
him
faire
,
hee
kept
off
from
him
;
neither
would
our
Sauiour
commit
himselfe
to
all
his
followers
,
Ioh.
2.
24.
for
mans
heart
is
deceitfull
,
and
a
shew
may
bee
made
of
that
,
which
is
not
in
the
heart
indeede
:
therefore
should
wee
learne
Christs
counsell
,
to
be
as
wise
as
Serpents
,
with
a
Doues
innocencie
,
lest
like
a
well-meaning
Gedaliah
without
suspicion
of
euill
in
others
,
because
wee
intend
none
euill
in
our selues
,
we
perish
by
hypocriticall
Ishmaels
,
Ier.
41.
6.
Let
vs
in
these
fraudulent
times
,
trie
,
know
,
and
so
approue
and
admit
,
or
dislike
and
leaue
men
.
That
shee
was
stedfastly
minded
to
goe
with
her
.
]
This
is
it
which
held
Ruths
stedfast
spirit
;
she
was
not
of
a
light
and
vnstable
heart
.
But
how
saw
Naomi
this
in
her
?
By
Ruths
constant
abyding
by
her
promise
expressing
her
minde
,
and
by
her
solemne
oath
confirming
the
same
promise
.
So
then
,
words
with
an
oath
,
and
actions
agreeing
,
sufficiently
may
perswade
vs
of
the
stedfastnesse
of
the
heart
,
and
the
inward
disposition
of
the
minde
of
such
as
shew
themseules
vertuous
.
And
with
this
should
wee
rest
satiffied
,
as
Naomi
doth
here
,
as
it
followeth
in
the
next
words
;
for
charity
bindeth
vs
to
thinke
the
best
of
such
testimonies
,
of
promises
,
oathes
and
actions
concurring
.
True
it
is
,
that
all
these
may
be
feigned
:
for
wicked
men
will
promise
,
sweare
,
and
in
some
sort
doe
,
but
yet
not
so
,
as
they
bee
free
from
guile
therein
:
they
will
promise
what
they
truly
intend
not
;
they
will
sweare
,
to
be
the
better
credited
,
and
lesse
distrusted
,
euen
when
they
meane
to
deceiue
,
because
they
feare
not
God
;
and
in
some
things
they
will
be
doing
,
in
such
things
as
may
rather
delude
,
than
indeede
effect
what
they
pretend
,
but
not
what
they
secretly
intend
.
Such
Machiauellians
,
or
rather
matchlesse
villaines
there
bee
in
the
world
.
But
I
spake
before
of
such
as
feare
God
,
who
are
to
be
beleeued
,
when
they
take
an
oath
to
shew
the
truth
of
the
heart
,
in
that
which
they
doe
speake
.
But
that
we
may
rest
satisfied
with
an
oath
,
wee
must
obserue
these
things
in
the
party
:
first
,
see
to
his
life
,
whether
such
a
one
feare
God
;
then
,
whether
hee
make
conscience
of
an
oath
,
or
be
an
ordinary
swearer
,
not
regarding
an
oath
:
and
thirdly
,
what
doth
make
him
to
sweare
,
whether
it
be
hope
of
gaine
,
some
comming
towards
him
,
or
feare
,
or
some
suddaine
passion
,
and
not
a
religious
ground
:
as
these
concurre
,
so
may
wee
beleeue
,
or
doubt
.
The
words
translated
(
was
stedfastly
minded
)
are
in
Hebrew
,
Shee
strengthened
her selfe
,
to
wit
,
by
her
oath
.
By
which
we
may
learne
,
that
an
oath
is
the
strengthening
of
the
mind
of
him
that
sweareth
to
doe
that
which
he
hath
sworne
to
doe
;
if
it
bee
lawfull
,
and
that
the
oath
was
not
rashly
taken
.
Thus
Elisha
strengthned
himselfe
not
to
leaue
Eliah
till
he
was
taken
vp
;
and
Michaiah
to
performe
faithfully
his
ministerie
,
before
and
vnto
Ahab
,
when
he
came
thither
,
where
he
was
.
And
this
is
lawfull
sometime
in
great
and
weighty
affaires
.
Wherein
wee
may
feare
the
fainting
of
our
hearts
,
then
with
prayer
to
God
to
vow
our
obedience
,
and
if
iust
cause
require
,
to
witnesse
by
oath
our
resolution
,
as
Ruth
doth
here
,
and
the
rest
before
named
.
But
when
we
haue
sworne
lawfully
,
then
let
vs
looke
to
it
,
that
we
doe
not
breake
it
,
Psal.
15.
Iosh.
9.
19.
for
God
will
require
it
at
our
hands
,
except
it
be
like
Herods
oath
;
it
is
then
better
broken
,
and
to
be
repented
of
,
rather
than
kept
.
Then
she
left
speaking
vnto
her
.
]
To
wit
,
of
her
returning
backe
againe
,
and
of
willing
her
to
goe
after
Orpha
vnto
her
owne
Countrey
and
people
;
and
she
left
off
,
because
she
saw
that
Ruth
was
resolued
to
go
with
her
,
without
sinister
and
by-respects
,
for
that
Ruth
could
not
by
such
reasons
as
she
had
laid
before
her
,
be
made
to
depart
from
her
,
being
an
old
poore
woman
and
stranger
,
albeit
Orpha
did
leaue
her
.
So
then
hence
note
,
that
there
is
no
reason
to
make
further
triall
,
where
an
honest
,
resolution
is
,
or
may
be
well
discerned
:
for
this
were
folly
,
and
also
vncharitablenesse
,
to
call
still
into
question
that
which
is
out
of
question
,
and
to
suspect
an
honest
mind
,
which
fully
sheweth
it selfe
,
as
far
as
it
can
for
the
present
.
Let
vs
then
learne
this
wisdome
,
so
to
trie
before
we
trust
,
and
then
to
trust
after
sound
triall
;
for
this
is
the
end
therof
.
Againe
,
where
we
see
the
mind
settled
to
well-doing
,
let
vs
not
put
it
to
further
triall
then
neede
is
,
lest
we
doe
weaken
the
parties
faith
,
and
bring
the
mind
into
wauering
,
but
leaue
him
to
his
honest
resolution
,
Act.
21.
14.
1.
Cor.
16.
12.
Verse
19.
So
they
two
went
vntill
they
came
to
Bethlehem
:
and
it
came
to
passe
,
when
they
were
come
to
Bethlehem
,
that
all
the
Citie
was
moued
about
them
,
and
they
said
,
Is
this
Naomi
?
IN
the
sixth
verse
they
tooke
their
iourney
,
and
after
stood
parleying
by
the
way
;
now
they
goe
forward
till
they
came
to
the
end
thereof
;
so
as
here
is
shewed
how
long
they
did
iourney
,
and
whither
,
and
then
what
was
the
euent
when
they
came
there
.
So
they
two
went
vntill
they
came
to
Bethlehem
.
]
When
Naomi
had
tried
her
,
she
tooke
her
to
her
,
and
so
shee
poore
woman
returneth
into
her
Countrey
,
left
of
all
except
this
one
;
shee
was
forsaken
,
but
not
of
all
;
one
goeth
with
her
,
and
they
two
poore
women
goe
together
,
and
left
not
off
,
till
they
did
come
vnto
Bethlehem
.
Whence
obserue
,
I.
That
they
are
to
bee
admitted
into
our
fellowship
,
whom
wee
find
to
be
constant
in
a
good
course
,
and
true
louers
of
goodnesse
,
whatsoeuer
they
were
before
.
Naomi
thus
admits
of
Ruth
no
doubt
,
with
great
comfort
.
Thus
Paul
alloweth
of
Marke
,
2.
Tim.
4.
11.
though
before
hee
had
refused
him
,
Act.
15.
38.
and
willeth
others
to
entertaine
him
,
Col.
4.
10
,
11.
For
thus
Gods
Angels
deale
with
vs
;
they
will
account
vs
their
fellow-seruants
when
we
turne
to
God
,
though
before
we
were
neuer
so
lewd
,
yea
they
will
reioyce
ouer
vs
,
and
will
louingly
attend
vs
:
let
vs
then
admit
of
such
,
as
God
also
himselfe
doth
accept
of
vs
.
II.
That
God
leaueth
not
his
in
distresse
,
or
altogether
comfortlesse
.
Naomi
went
out
with
husband
and
children
,
and
lost
them
:
shee
returneth
not
alone
,
but
God
sent
her
one
to
accompany
her
,
and
to
comfort
her
.
And
where
mans
company
to
helpe
and
comfort
faileth
,
there
God
will
send
his
Angels
,
as
with
Iacob
in
his
trauell
to
Mesopotamia
,
and
with
the
three
children
in
the
Fornace
;
Yea
God
will
stand
by
Paul
,
when
all
men
forsake
him
,
2.
Tim.
4.
because
hee
knoweth
our
frailty
and
weakenesse
,
and
therefore
will
not
leaue
his
altogether
comfortlesse
,
that
their
faith
should
not
faile
:
which
to
thinke
vpon
,
is
not
a
small
comfort
vnto
Gods
people
in
their
affliction
and
troubles
.
III.
That
a
true
resolution
will
shew
it selfe
in
a
full
execution
.
Shee
resolued
to
goe
with
Naomi
,
and
so
shee
did
,
till
shee
came
to
Bethlehem
.
Iacob
vowed
,
and
so
resolued
in
his
returne
from
Mesopotamia
,
to
build
an
Altar
to
God
at
Bethel
,
and
so
he
did
,
Gen.
18
,
and
35.
Yet
this
is
so
to
be
vnderstood
,
if
forcible
impediments
hinder
not
,
as
we
may
see
in
Pauls
will
to
goe
to
the
Thessalonians
,
which
yet
he
did
not
then
,
because
Satan
hindred
him
,
1.
Thes.
2.
18.
By
this
may
we
learne
to
know
the
difference
betweene
solid
resolutions
and
suddaine
flashes
,
raw
and
vndigested
purposes
,
betweene
true
resolutions
,
and
such
as
be
made
in
shew
,
but
in
substance
proue
nothing
so
,
neuer
seene
in
the
effects
.
IV.
In
this
their
trauell
to
Canaan
,
and
therein
to
Bethlehem
,
note
three
things
:
their
vnity
,
feruencie
,
and
constancie
;
they
went
together
louingly
,
they
ceased
not
to
goe
on
,
they
did
not
linger
,
they
tooke
no
by-paths
,
neither
forgate
they
whither
they
were
going
,
till
they
came
vnto
Bethlehem
in
Canaan
.
As
these
thus
went
to
Canaan
,
so
should
we
vnto
the
spirituall
Canaan
,
and
heauenly
Bethlehem
:
we
must
goe
in
vnity
,
1.
Cor.
1.
10.
and
be
of
one
heart
,
Act.
1.
14.
and
2.
1
,
46.
and
4.
24.
in
a
godly
feruency
,
Rom.
12.
11.
Tit.
2.
14.
Ezech.
3.
14.
as
Eliah
,
Nehemiah
,
the
Angel
of
Ephesus
,
Reuel.
2.
1
,
2.
and
as
our
Sauiour
,
whom
the
zeale
of
Gods
house
had
eaten
vp
.
And
we
must
goe
in
a
constant
Spirit
,
and
not
be
weary
of
well-doing
,
Gal.
6.
for
he
that
continueth
to
the
end
,
shall
be
saued
.
To
conclude
the
obseruations
from
these
words
,
note
how
Bethlehem
,
the
house
of
bread
,
yea
Canaan
,
a
land
flowing
with
milke
and
hony
,
and
no
lacke
in
it
,
Deut.
7.
8
,
9.
and
11.
9
,
11
,
12.
and
27.
3.
was
made
so
barren
,
as
Naomi
was
faine
to
goe
into
Moab
for
reliefe
,
and
yet
now
is
made
fruitfull
againe
,
answerable
to
the
name
.
Whence
see
,
how
the
Lord
can
make
a
fruitfull
land
barren
,
Psal.
107.
33
,
34.
for
the
sinnes
of
the
people
,
and
againe
can
turne
barrennesse
into
plenty
,
of
his
mercy
and
goodnesse
,
Psal.
107.
35
,
36.
Therefore
to
haue
the
continuance
of
Gods
mercies
,
take
heede
of
sin
:
when
we
enioy
them
,
prayse
him
for
them
;
&
when
we
be
in
scarcitie
,
seeke
to
him
,
because
God
can
helpe
,
Psal.
65.
10
,
11
,
12.
and
he
hath
promised
to
giue
a
blessing
,
Esay
41.
17
,
18.
2.
Chron.
7.
14.
and
beware
of
murmuring
in
want
,
1.
Cor.
10.
remember
there
the
iudgement
:
yet
is
this
a
common
thing
amongst
vs
now
a
dayes
,
vpon
any
vnseasonable
weather
,
or
worldly
crosses
,
to
repine
,
which
yet
easeth
vs
nothing
,
but
doth
the
more
prouoke
God
to
punish
vs
.
And
it
came
to
passe
,
when
they
were
come
to
Bethlehem
.
]
These
words
are
a
repetition
of
the
former
words
immediately
before
.
Thus
plainely
speaketh
the
Holy
Ghost
,
declaring
the
matter
not
in
curiousnesse
of
speech
,
but
in
euidence
of
the
truth
.
That
all
the
city
was
moued
about
them
.
]
That
is
,
All
the
Inhabitants
of
the
City
.
A
figuratiue
speech
,
as
in
Mat.
2.
3.
There
was
a
generall
comming
together
to
see
them
.
Such
a
mouing
is
sometime
for
feare
,
Mat.
2.
3.
sometime
for
ioy
,
1.
King
.
1.
45.
Mat.
21.
10.
and
of
a
wonderment
,
Act.
2.
6.
All
this
noteth
,
that
Naomi
was
not
an
obscure
person
before
,
but
a
woman
of
fame
before
shee
went
;
and
therefore
was
this
obseruation
of
her
returne
,
when
shee
now
was
come
to
Bethlehem
.
By
which
we
may
vnderstand
,
that
the
more
renowned
any
be
in
prosperity
,
the
more
remarkeable
are
they
in
a
downefall
and
in
aduersity
.
This
experience
sheweth
to
be
true
among
our selues
,
by
very
late
instances
;
for
the
eminency
of
such
in
prosperity
haue
the
eyes
of
many
vpon
them
,
friends
,
enemies
,
equals
;
one
sort
lookes
on
with
loue
,
another
with
hatred
,
the
last
with
enuie
and
disdaine
;
and
as
they
be
affected
in
a
mans
dayes
of
prosperity
,
so
will
they
speake
and
shew
fully
themselues
in
aduersity
.
This
should
make
such
as
be
set
out
so
to
the
view
of
men
,
to
behaue
themselues
wisely
in
euery
estate
,
seeing
they
be
so
obseruable
.
Is
this
Naomi
?
]
There
be
three
opinions
of
this
,
and
it
may
be
,
that
the
company
being
mixt
and
of
all
sorts
,
they
might
speake
the
same
words
,
but
with
differing
minds
.
Some
thinke
the
words
spoken
in
contempt
,
Is
this
Naomi
?
]
Shee
that
was
so
faire
and
full
,
is
shee
now
brought
downe
?
If
this
may
stand
,
we
see
,
that
pouerty
bringeth
contempt
euen
vpon
the
best
.
So
was
Iob
contemned
by
base
fellowes
,
Chap.
30.
1
,
11.
So
was
Dauid
of
Nabal
,
of
Shemei
,
yea
our
Sauiour
vpon
the
crosse
.
Salomon
speaketh
of
the
poore
as
subiect
to
scorne
and
contempt
,
Prou.
17.
5.
and
19.
4.
which
commeth
through
the
want
of
heauenly
wisedome
,
Prou.
11.
12.
the
want
of
Gods
feare
,
Iob
6.
14.
and
because
men
in
prosperity
are
proud
,
and
doe
sinisterly
interpret
of
such
as
be
in
aduersity
.
Doth
aduersity
bring
contempt
?
Then
let
vs
take
heed
how
by
our
owne
prodigality
,
folly
,
and
wickednesse
,
we
bring
euill
vpon
our selues
;
if
it
be
the
immediate
hand
of
God
,
and
not
thy
fault
,
thou
shalt
be
censured
,
as
Iob
was
;
how
much
more
,
when
the
cause
is
apparently
from
thy selfe
?
Againe
,
let
men
in
aduersity
prepare
to
beare
contempt
;
and
not
be
impatient
,
nor
take
it
to
heart
;
for
Iob
,
Dauid
,
Christ
Iesus
suffered
it
patiently
.
If
men
learne
not
patience
in
this
,
it
will
make
them
lay
violent
hands
vpon
themselues
,
as
Saul
,
who
could
not
strange
alterations
in
mens
estates
,
make
people
to
wonder
whether
it
be
in
prosperity
or
aduersity
,
for
good
or
euill
in
any
quality
.
The
wise
and
learned
friends
of
Iob
were
astonished
at
the
change
of
his
estate
.
Sauls
conuersion
was
wondred
at
,
1.
Sam.
10.
11.
So
the
gifts
of
the
Apostles
and
miracles
,
Act.
2.
7.
and
4.
13.
and
Christs
wisedome
and
learning
being
but
twelue
yeeres
old
;
for
men
are
more
carryed
away
with
the
consideration
of
the
outward
meanes
how
things
came
to
passe
,
then
of
the
power
and
pleasure
of
God
to
make
such
an
alteration
.
Therefore
in
great
alterations
looke
for
wonderings
,
and
take
no
offence
thereat
;
for
it
is
mans
nature
so
to
doe
at
vnusuall
things
:
yea
it
is
a
certaine
corruption
and
folly
in
the
vulgar
sort
,
who
consider
not
the
causes
of
things
.
It
could
not
but
somewhat
moue
Naomi
,
to
see
such
a
concourse
of
people
to
come
to
wonder
and
gaze
vpon
them
,
as
people
doe
at
strangers
,
or
at
others
in
a
changeable
estate
,
euen
among
our selues
.
But
these
follies
of
people
wee
must
passe
by
.
Some
thinke
the
words
to
be
vttered
from
pitty
and
commiseration
towards
her
,
as
if
it
had
beene
said
,
Is
this
Naomi
?
Alas
,
what
a
change
is
in
her
?
This
is
that
good
woman
Naomi
,
whom
wee
cannot
yet
forget
,
though
in
her
estate
shee
bee
much
altered
.
And
it
is
most
like
they
spake
in
loue
and
compassion
,
rather
than
in
contempt
,
because
shee
was
the
kinswoman
of
the
chiefest
man
among
them
,
who
,
it
seemeth
,
esteemed
much
of
her
:
for
hee
entertained
Ruth
kindly
for
her
sake
,
Chap.
2.
6
,
11.
and
sent
her
corne
,
Chap.
3.
17.
likewise
the
women
spoke
after
very
comfortably
to
her
,
Chap.
4.
14
,
16.
neither
doth
Naomi
taxe
them
for
contemning
her
,
but
rather
answereth
to
their
esteeme
of
her
name
from
her
former
estate
:
and
therefore
this
being
vttered
from
their
loue
,
and
pitty
,
and
good
respect
towards
her
,
as
being
a
grace
fit
for
Gods
people
to
shew
to
them
which
are
in
aduersitie
,
wee
learne
:
That
good
and
godly
people
doe
nothing
lesse
esteeme
of
the
vertuous
,
for
their
outward
low
estate
and
pouerty
.
These
call
her
still
Naomi
,
and
so
acknowledge
her
;
and
Boaz
esteemed-well
of
her
,
euen
in
this
poore
estate
:
Ionathan
did
nothing
lesse
esteeme
of
Dauid
,
because
hee
was
out
of
the
Kings
fauour
:
neither
did
Ioseph
of
Arimathea
lesse
reuerence
or
honor
Iesus
Christ
,
because
he
was
condemned
and
executed
as
a
malefactour
among
theeues
:
for
outward
crostes
,
afflictions
and
miseries
of
this
life
,
are
no
staine
to
true
piety
,
when
the
crosses
fall
vpon
good
men
for
righteousnesse
sake
,
or
for
the
triall
of
their
faith
&
patience
.
Let
vs
not
then
,
for
outward
aduersitie
,
like
the
godly
worse
,
when
wee
haue
loued
them
,
or
made
shew
of
loue
in
their
prosperity
,
but
in
aduersitie
shew
greater
tokens
of
loue
;
and
doe
not
as
Iobs
friends
,
sit
downe
and
censure
him
;
nor
as
Christs
friends
,
and
Saint
Pauls
,
which
forsooke
them
in
their
troubles
.
An
healthfull
member
of
the
body
is
beloued
,
but
when
it
is
in
distresse
,
then
loue
of
all
the
rest
of
the
members
most
sheweth
it selfe
:
and
should
not
our
loue
appeare
to
the
godly
in
aduersity
,
which
be
members
with
vs
of
the
same
body
in
Christ
?
Verse
20.
And
shee
said
vnto
them
,
Call
mee
not
Naomi
;
call
me
Marah
:
for
the
Almighty
hath
dealt
very
bitterly
with
me
.
THis
is
Naomi
her
answer
vnto
the
multitude
,
flocking
about
her
,
calling
her
Naomi
,
continuing
a
disswasion
for
so
calling
her
,
and
shewing
what
name
they
should
giue
her
,
with
the
reason
thereof
,
drawne
from
her
present
poore
estate
;
which
shee
setteth
out
partly
in
this
verse
,
and
partly
in
the
next
.
And
shee
said
vnto
them
,
Call
mee
not
Naomi
.
]
This
name
signifieth
pleasant
and
merry
,
which
in
her
aduersity
shee
thought
did
not
befit
her
,
and
therefore
she
did
not
reioyce
in
it
.
Aduersitie
maketh
the
afflicted
nothing
to
regard
worldly
names
and
titles
of
a
better
condition
and
estate
;
while
they
be
in
miserie
,
and
haue
lost
their
former
outward
comforts
,
if
they
be
wise
and
truely
humbled
;
for
such
as
be
humbled
indeed
,
are
not
vainely
in
loue
with
goodly
names
and
titles
,
to
which
their
estate
is
not
answerable
.
Which
checketh
the
foolish
pride
of
such
,
as
being
in
a
base
beggerly
condition
,
liuing
almost
of
almes
,
hanging
vpon
this
and
that
friend
,
yet
forsooth
,
will
brag
of
their
name
,
their
house
,
and
Gentility
,
or
rather
indeed
,
to
call
it
,
as
they
make
it
,
Gentilisme
,
through
their
lewd
and
vaine
conuersation
.
Call
me
Marah
.
]
That
is
,
bitter
,
one
in
a
heauie
and
distressed
estate
.
The
truely
humbled
desire
to
be
accounted
as
they
be
,
and
not
as
they
be
not
;
as
Naomi
here
is
willing
to
be
called
Marah
,
because
her
estate
was
answerable
.
Shee
was
not
proud
,
shee
submitted
her selfe
to
Gods
hand
,
and
therefore
shee
refused
not
a
name
according
to
the
nature
of
her
present
condition
.
Whose
humility
may
checke
the
pride
of
such
as
would
haue
better
names
then
they
deserue
,
seeking
the
name
of
Goodman
,
when
goodnesse
is
farre
from
them
;
of
Master
,
when
their
Gentlemanship
did
hardly
creepe
out
of
a
dunghill
;
of
worshipfull
Esquire
,
right
worshipfull
,
&
many
such
vaine
titles
,
which
euery
Vpstart
now
in
these
dayes
doe
eagerly
affect
,
not
for
any
desert
of
vertue
,
but
for
that
they
haue
gotten
some
money
to
put
to
vsurie
,
or
procured
some
office
basely
by
their
money
,
or
a
little
better
outward
estate
by
illiberall
and
base
scraping
,
pinching
,
and
niggardly
sparing
,
or
by
depending
vpon
some
person
in
authority
,
by
whose
countenance
they
may
domineere
ouer
their
poore
neighbours
,
or
by
some
such
way
and
meanes
,
whereof
this
now
present
age
affordeth
instances
enow
;
yet
are
such
farre
enough
off
from
the
true
causes
of
Gentrie
,
worship
,
and
due
honor
.
This
good
womans
humility
and
patience
,
may
also
checke
the
pride
and
impatiencie
of
such
as
cannot
endure
a
name
like
their
nature
;
they
can
be
content
to
be
Vsurers
,
but
not
so
to
be
called
;
they
can
liue
as
Misers
,
but
will
not
so
be
accounted
;
the
denomination
from
their
sinnefull
practices
is
worse
to
them
,
then
the
sinnes
which
they
doe
commit
;
for
that
they
more
are
touched
with
the
shame
of
the
euill
before
men
,
then
with
the
offence
thereby
committed
against
God
.
Here
it
may
be
demanded
,
Whether
any
may
be
called
by
any
other
name
then
formerly
they
haue
beene
called
by
?
We
see
here
that
Naomi
would
be
called
Marah
;
Iacob
was
after
called
Israel
;
Abram
,
Abraham
;
Sarah
Sarai
;
and
many
such
instances
in
Scripture
;
as
Saul
called
after
Paul
,
&
Ioseph
called
Barsabas
:
Cato
Censorinus
,
Scipio
africanus
,
Aenilius
Macedonicus
,
Antoninus
Pius
,
&c.
by
other
names
,
then
from
their
fathers
families
,
which
they
purchased
as
a
title
of
their
honour
,
&
for
the
reward
of
vertue
,
to
encourage
men
to
noble
atchiuements
worthy
of
honour
,
being
by
others
put
vpon
them
for
the
praise
of
their
vertues
,
without
flatterie
and
vaineglory
;
and
some
names
also
were
inuented
for
disgrace
of
vice
,
in
such
as
deserued
the
same
,
but
they
also
without
scorne
,
derision
,
malice
,
and
euill
will
to
the
party
,
otherwise
then
to
beate
him
out
from
his
sinne
,
which
may
not
be
for
such
sinne
as
he
committeth
of
infirmitie
,
but
for
open
and
notorious
enormities
,
and
from
which
he
will
not
be
hardly
reclaymed
without
some
note
of
infamy
.
For
the
Almighty
hath
dealt
very
bitterly
with
me
.
]
The
reason
why
shee
would
be
called
Marah
,
because
of
her
bitter
affliction
which
the
Lord
Almighty
hath
laid
vpon
her
.
Whence
we
may
learne
these
lessons
,
I.
That
the
Lord
is
Almighty
,
Gen.
17.
1.
for
he
can
doe
what
he
will
in
heauen
and
in
earth
,
Psa.
115.
3.
This
should
worke
confidence
in
his
Word
,
for
what
he
saith
,
he
will
doe
,
he
can
doe
,
his
power
can
effect
it
.
This
must
make
vs
humble
our selues
vnder
his
mightie
hand
,
1.
Pet.
5.
6.
he
is
able
to
destroy
and
cast
into
Hell
,
Mat.
10.
28.
By
this
let
vs
be
encouraged
to
doe
what
he
commandeth
:
for
he
can
beare
vs
out
in
it
,
and
can
supply
our
wants
,
2.
Cor.
9.
7
,
8.
Hence
may
we
gather
comfort
against
all
that
rise
vp
against
vs
for
the
Lords
cause
:
for
he
is
greater
then
all
,
Iohn
10.
29.
And
we
may
,
to
conclude
,
learne
to
hope
well
of
others
,
though
they
haue
long
gone
astray
:
for
God
is
able
to
saue
them
,
Rom.
11.
23.
II.
That
the
Almighty
can
alter
an
estate
into
the
cleane
contrarie
;
as
Naomi
into
Marah
,
mirth
into
mourning
,
sweet
into
sowre
,
honor
into
dishonor
;
and
contrarily
,
heauinesse
into
ioy
,
disgrace
into
high
esteeme
,
and
so
forth
;
as
we
may
see
in
Iobs
downefall
,
and
also
raising
vp
againe
;
in
Hamans
honour
,
into
extreme
contempt
;
in
Mordecai●s
base
estate
,
into
great
dignitie
;
so
in
Iosephs
exaltation
likewise
and
in
many
others
:
for
euery
mans
estate
is
in
the
Lords
hand
to
alter
it
at
his
will
,
1.
San.
2.
7
,
8.
Let
none
be
proud
in
their
prosperity
,
for
God
can
cast
them
downe
.
See
it
in
Haman
,
Nebuchadnezer
,
Balthasar
,
and
Herod
,
whom
God
made
spectacles
of
his
displeasure
for
abusing
their
prosperitie
,
as
we
haue
examples
of
late
among
our selues
.
And
as
prosperity
should
not
make
vs
proud
,
because
God
can
cast
vs
downe
:
so
aduersity
should
not
make
vs
despaire
,
because
God
can
raise
vs
vp
,
as
he
did
Iob
,
Ioseph
,
and
Mordecai
.
III.
That
the
godly
feele
a
bitter
taste
in
their
afflictions
,
they
are
distastfull
vnto
them
;
for
no
affliction
Iob
,
Ieremie
,
&
Hannah
.
For
none
,
Verse
21.
I
went
out
full
,
and
the
Lord
hath
brought
me
home
againe
empty
:
Why
then
call
ye
me
Naomi
,
seeing
the
Lord
hath
testified
against
me
,
and
the
Almighty
hath
afflicted
me
?
NAOMI
goeth
on
in
her
speech
to
the
people
,
so
speaking
of
her
,
as
is
before
noted
:
first
shewing
how
the
Lord
had
dealt
bitterly
with
her
,
and
then
why
they
should
not
call
her
Naomi
,
for
that
the
Lord
had
testified
against
her
,
and
afflicted
her
:
thus
shee
complaineth
and
amplifieth
the
same
by
contraries
.
I
went
out
full
.
]
Shee
here
speaketh
of
her
former
estate
,
when
shee
went
from
among
Gods
people
.
The
word
is
taken
from
a
full
vessell
;
and
this
is
to
be
vnderstood
of
her
outward
estate
,
in
which
shee
felt
no
want
,
no
more
then
there
is
want
in
a
full
vessel
;
for
shee
had
an
husband
and
two
sonnes
,
and
no
doubt
other
things
sufficient
:
for
the
words
imply
shee
went
not
for
want
,
but
for
feare
of
want
.
If
the
words
be
vnderstood
of
her
fulnesse
in
her
husband
and
children
,
it
noteth
,
that
a
good
woman
feeleth
no
want
,
while
she
hath
a
louing
husband
and
obedient
children
;
for
she
taketh
such
contentment
in
them
,
as
shee
cannot
feele
want
;
neither
will
such
an
husband
and
children
see
her
to
want
.
When
women
are
thus
happy
,
let
them
blesse
God
for
their
full
estate
.
If
the
words
be
vnderstood
of
fulnesse
for
outward
things
withall
,
and
yet
could
not
abyde
at
home
,
wee
may
learne
,
that
in
present
fulnesse
and
plenty
there
may
want
contentment
,
either
through
a
greedy
desire
which
neuer
hath
enough
,
or
through
a
distrustfull
heart
fearing
to
want
,
with
which
these
were
so
troubled
,
as
it
made
them
leaue
Gods
people
for
sauing
of
their
goods
,
and
to
goe
among
heathen
Idolaters
:
For
whither
will
not
distrust
of
God
,
and
loue
of
riches
,
leade
men
?
They
erre
therefore
,
which
being
in
a
poore
estate
,
thinke
contentment
to
be
found
in
riches
,
and
fullnesse
of
these
earthly
things
,
when
Salomon
And
the
Lord
hath
brought
me
home
againe
empty
.
]
It
is
not
said
that
the
Lord
sent
her
out
full
,
but
shee
went
out
of
her selfe
,
and
he
brought
her
home
againe
,
but
yet
empty
,
shee
lost
what
shee
hoped
to
keepe
.
This
good
woman
in
this
speech
giueth
vs
to
know
,
that
shee
tooke
notice
of
a
fault
in
voluntarily
leauing
Gods
people
,
to
saue
her
goods
,
for
which
the
Lord
corrected
her
,
yet
in-mercy
brought
her
home
againe
,
though
with
losse
.
Note
hence
these
things
:
I.
That
it
is
a
fault
,
voluntarily
for
safety
of
goods
through
distrust
,
to
leaue
Gods
people
,
and
goe
to
liue
among
Idolaters
;
for
such
loue
their
bodies
better
then
their
soules
,
they
expose
themselues
to
great
dangers
,
and
depriue
themselues
of
the
publike
and
ordinary
meanes
of
life
and
saluation
.
If
such
haue
warrant
,
as
the
woman
had
by
Elisha
;
they
II.
That
there
is
no
certainty
in
worldly
wealth
:
For
here
is
mention
of
fulnesse
and
emptinesse
in
Naomi
;
and
this
may
we
see
in
the
former
examples
of
Iob
,
of
Haman
:
so
in
Salomon
and
his
III.
That
oftentimes
the
way
and
meanes
which
men
take
to
preuent
want
,
by
the
same
they
bring
it
vpon
them
,
as
it
fell
out
here
with
Naomi
,
whose
husband
left
Gods
people
,
to
goe
into
Moab
,
to
saue
their
estate
,
and
there
lost
all
,
so
as
Naomi
returneth
home
in
very
great
want
,
who
went
out
full
.
The
like
befell
Lot
in
leauing
Abraham
for
this
worldly
goods
,
and
going
to
dwell
in
Sodom
,
where
he
left
and
lost
all
,
and
was
glad
to
escape
with
his
life
:
for
if
the
meanes
we
vse
be
not
good
,
it
is
farre
from
helping
or
preseruing
vs
,
as
by
Gods
cursing
thereof
,
it
turneth
to
our
ruine
;
for
Ieroboam
by
his
policie
lost
his
kingdome
.
Therefore
in
seeking
to
vphold
,
or
to
get
an
estate
,
looke
to
the
meanes
whether
good
or
euill
,
lest
we
come
short
of
that
we
doe
looke
for
.
It
is
ill
to
leaue
the
meanes
of
the
soules
safety
,
for
these
worldly
commodities
;
after
which
we
must
IV.
That
such
of
Gods
children
as
goe
astray
,
he
will
bring
home
againe
,
but
yet
with
correction
,
as
he
here
doth
Naomi
;
and
as
he
did
the
Prodigall
sonne
:
which
he
doth
in
mercy
,
to
make
them
to
know
their
error
,
and
to
walke
afterwards
more
warily
.
It
is
comfort
that
God
will
in
mercy
seeke
vp
his
children
,
and
not
lose
one
of
them
;
Why
then
call
ye
me
Naomi
?
]
Hence
learne
,
that
the
humbled
and
afflicted
take
no
pleasure
to
be
remembred
of
their
former
prosperity
by
names
and
titles
;
for
it
but
increaseth
sorrow
,
and
affordeth
no
comfort
.
What
comfort
might
it
be
to
tell
Haman
of
his
former
honor
,
when
he
was
going
to
hanging
?
What
ioy
to
Herod
to
heare
of
his
glory
&
the
applauding
of
him
before
,
when
now
the
iudgement
was
vpon
him
,
and
he
eaten
with
wormes
,
for
his
vaine
glory
and
pride
?
The
afflicted
are
not
hereby
comforted
,
for
Naomi
taketh
no
pleasure
in
that
name
,
whilst
she
is
by
her
estate
Marah
.
It
is
in
vaine
to
mention
to
the
heauie-hearted
what
they
haue
beene
,
except
vpon
certaine
hope
of
recouerie
to
the
same
againe
;
but
their
sorrow
must
be
eased
by
better
meanes
of
comfort
,
by
shewing
them
the
cause
,
the
end
,
and
benefit
of
Gods
Fatherly
chastisements
,
and
so
forth
.
Seeing
the
Lord
hath
testified
against
mee
.
]
Note
hence
:
I.
That
mans
comfort
is
nothing
able
to
allay
the
bitternesse
of
Gods
discomforts
vpon
vs
.
Their
calling
her
Naomi
could
doe
her
no
good
,
while
she
knew
her selfe
called
by
the
Lord
,
Marah
,
and
whilst
hee
did
witnesse
against
her
.
What
can
it
profit
a
woman
of
place
,
whilest
she
is
in
the
bitternesse
of
her
soule
,
and
afflicted
by
some
grieuous
crosse
,
to
be
called
Lady
,
Madame
,
and
to
be
spoken
vnto
with
tearmes
of
honour
,
whilest
vnder
Gods
hand
?
This
should
make
the
greatest
therefore
take
more
delight
in
seeking
to
please
God
,
and
to
enioy
his
fauour
and
countenance
,
than
to
be
dignified
with
the
most
highest
titles
:
for
these
will
afford
no
comfort
,
when
God
will
not
afford
it
.
II.
That
afflictions
are
commonly
the
Lords
witnesses
against
vs
,
for
some
thing
amisse
in
vs
:
for
the
first
cause
of
them
is
sinne
,
and
the
Lord
threatneth
them
for
sin
,
which
the
godly
in
affliction
apply
vnto
themselues
.
In
affliction
let
vs
search
out
our
waies
and
repent
of
our
sinnes
,
as
did
Dauid
,
Rehoboam
,
and
as
the
Parable
of
the
prodigall
sonne
teacheth
,
and
the
exhortations
to
repentance
vpon
the
Lords
afflicting
of
his
people
.
We
may
not
be
like
those
in
Ezechiels
daies
,
who
murmured
against
the
Lords
hand
vpon
them
,
as
not
being
the
guilty
parties
,
but
that
others
had
sinned
,
and
they
vniustly
punished
.
And
the
Almighty
hath
afflicted
me
.
]
This
sheweth
how
God
did
witnesse
against
her
,
euen
by
afflicting
her
.
He
witnesseth
against
vs
by
his
Word
written
,
by
his
Messengers
expounding
and
applying
the
Word
,
by
our
own
consciences
accusing
,
and
by
his
corrections
,
and
rod
punishing
.
By
all
which
waīes
God
speaketh
actually
vnto
vs
,
for
our
amendment
;
and
the
godly
heare
him
speake
vnto
them
;
they
together
with
the
correction
,
applying
the
Word
vnto
themselues
for
their
instruction
,
doe
make
the
affliction
profitable
vnto
them
.
The
conclusion
which
hence
I
will
note
,
is
this
:
That
the
godly
doe
ascribe
all
their
afflictions
to
the
Lord
,
as
Naomi
doth
here
,
and
as
Iob
did
,
Chap.
1.
and
6.
4.
and
30.
11.
because
they
know
that
nothing
is
by
chance
,
but
by
his
prouidence
,
Amos
3.
6.
2.
Chro.
15.
6.
Esay
.
45.
7.
Things
fall
not
out
by
meere
naturall
causes
,
Iob
5.
6.
but
as
the
Lord
will
.
And
therefore
should
we
learne
patience
,
seeing
that
afflictions
come
from
God
.
This
did
worke
patience
in
Ioseph
,
in
Not
as
I
will
,
but
as
thou
Verse
22.
So
Naomi
returned
;
and
Ruth
the
Moabitesse
her
daughter
in
law
with
her
,
which
returned
out
of
the
Countrey
of
Moab
:
and
they
came
to
Bethlehem
in
the
beginning
of
Barley
haruest
.
THe
conclusion
of
this
Chapter
,
and
an
introduction
into
that
which
followeth
.
This
is
a
briefe
summe
of
their
iourney
,
shewing
who
,
from
whence
,
whither
,
and
at
what
time
of
the
yeere
it
was
.
So
Naomi
returned
,
and
Ruth
the
Moabitesse
her
daughter
in
law
with
her
,
which
returned
out
of
the
Countrey
of
Moab
,
and
they
came
to
Bethlehem
.
]
Of
Naomi
and
Ruth
,
and
their
louing
iourneying
together
before
hath
beene
spoken
.
Yet
note
how
the
holy
Ghost
,
in
naming
Ruth
,
omitteth
not
to
shew
againe
her
Countrey
,
and
that
shee
was
a
Moabitesse
,
and
not
an
Israelitesse
by
birth
,
and
but
daughter
in
law
to
Naomi
,
yet
she
came
with
her
to
Bethlehem
,
and
that
in
safety
.
Whence
note
,
I.
That
grace
can
vnite
,
where
all
outward
meanes
are
rather
hinderances
than
furtherances
thereto
,
as
country
education
,
&
age
.
Ruth
was
of
Moab
,
she
was
otherwise
brought
vp
than
Israelites
were
,
as
a
Moabitesse
woman
;
shee
was
young
,
and
Naomi
old
,
and
but
daughter
in
law
to
Naomi
,
yet
shee
held
on
to
the
end
.
Labour
wee
for
grace
,
which
can
make
vs
good
,
and
acceptable
to
God
,
what
otherwise
shall
bee
wanting
vnto
vs
in
worldly
respects
.
II.
That
they
trauell
safely
,
whom
God
conducteth
;
for
Naomi
saith
before
,
that
the
Lord
brought
her
home
;
and
here
is
shewed
their
Countrey
.
So
Iacob
passed
well
on
to
Mesopotamia
,
and
returned
III.
That
such
as
be
attent
to
their
iourney
,
and
desire
to
come
to
the
end
,
make
no
outroads
.
These
came
from
Moab
to
Bethlehem
,
they
had
no
idle
vagaries
that
we
read
of
.
Old
Naomi
desired
to
see
her
countrey
,
and
young
Ruth
was
not
wantonly
disposed
,
but
constantly
kept
her
company
.
These
two
may
bee
types
of
the
beleeuers
,
Iew
and
Gentile
trauelling
to
heauen
,
and
may
teach
vs
to
attend
our
iourney
,
and
beware
of
by-paths
,
and
idle
outgoings
,
but
to
keepe
on
straight
,
turning
neither
to
the
right
hand
nor
to
the
left
,
but
to
remoue
our
feet
from
euill
.
In
the
beginning
of
barley
haruest
.
]
This
circumstance
of
the
time
and
season
,
doth
argue
the
truth
of
the
Story
,
for
shewing
the
certainty
of
that
,
which
Naomi
had
heard
before
,
verse
6.
and
also
to
be
an
introduction
to
that
which
followeth
in
the
next
chapter
.
This
haruest
was
in
part
of
March
,
and
part
of
Aprill
:
for
so
much
sooner
is
haruest
there
than
here
.
This
haruest
time
is
that
,
which
is
the
time
promised
to
all
the
earth
,
Gen.
8.
but
yet
not
at
one
time
to
all
.
Now
note
here
this
with
verse
.
6.
and
we
may
see
that
haruest
is
called
Gods
visiting
his
people
with
bread
.
Whence
we
learne
,
That
haruest
is
Gods
blessing
,
in
his
mercy
giuing
bread
to
sustaine
mans
life
.
This
is
his
common
blessing
,
Gen.
8.
22.
and
promised
to
the
obedient
with
plenty
,
Leu.
26.
5
,
10.
for
times
and
seasons
are
in
the
Lords
hand
;
and
this
time
is
the
appointed
time
to
reape
and
gather
in
the
corne
for
food
,
by
which
man
liueth
.
Therefore
first
,
let
vs
acknowledge
God
,
to
be
the
Lord
of
CHAP.
II.
THis
Chapter
setteth
out
how
Ruth
was
intertained
after
shee
came
among
God
people
,
how
shee
behaued
her selfe
,
and
what
fauour
she
found
at
the
hands
of
the
chiefest
man
of
the
place
,
where
shee
abode
with
her
mother
in
law
.
Verse
1.
And
Naomi
had
a
kinsman
of
her
husbands
,
a
mighty
man
of
wealth
,
of
the
family
of
Elimelech
,
and
his
name
was
Boaz.
HEre
is
the
party
set
out
,
whom
God
in
his
secret
counsel
had
prouided
for
Ruth
,
who
is
described
by
his
affinity
with
Naomi
,
&
how
that
was
,
then
by
his
wealth
,
next
,
by
his
family
,
and
lastly
,
by
his
name
;
the
drift
is
,
to
declare
,
what
moued
so
great
a
man
to
shew
such
kindnesse
to
Ruth
a
stranger
,
and
a
poore
woman
.
And
Naomi
had
a
kinsman
of
her
husbands
.
]
Naomi
was
not
basely
marryed
,
but
to
one
of
an
honourable
stocke
,
though
now
growne
poore
;
yet
this
her
affinity
brought
Boaz
to
haue
a
good
respect
vnto
Ruth
,
euen
for
kindred
sake
,
and
therfore
are
these
words
set
downe
,
as
is
before
noted
.
Here
obserue
,
I.
That
rich
and
poore
may
be
nigh
of
kin
.
Naomi
had
a
great
wealthie
man
to
her
kinsman
,
by
her
husband
,
and
that
very
nigh
too
,
Chap.
3.
1.
for
diuersity
of
outward
estates
doth
not
alter
blood
and
kindred
,
though
it
make
a
change
in
their
persons
.
Let
not
therefore
the
rich
disdaine
their
poore
kindred
:
for
pouertie
is
no
disgrace
where
there
is
not
want
of
honesty
:
Christ
was
poore
,
and
very
poore
,
liuing
of
the
almes
of
others
.
God
chooseth
his
people
of
such
,
Iam.
2.
None
but
haue
poore
kindred
,
and
the
best
haue
in
some
of
their
forefathers
beene
meane
enough
.
II.
That
euen
kindred
either
is
,
or
should
be
of
force
to
moue
kinsfolke
to
respect
one
another
.
This
is
gathered
hence
,
for
that
the
scope
of
these
words
is
to
shew
how
Boaz
came
to
respect
Ruth
,
which
was
for
Kindred
sake
,
yet
chiefly
for
her
vertues
,
as
after
shall
be
shewed
;
and
for
loue
of
kindred
,
see
it
in
Rahab
,
Iosh.
2.
13.
and
in
the
Sichemites
,
Iudg.
9.
3.
though
in
other
respects
,
in
their
choosing
of
Abimelech
,
they
were
not
to
be
commended
.
See
this
also
in
Samsons
friends
,
Iudg.
16.
in
Cornelius
to
his
friends
,
Act.
10.
24.
For
kindred
are
bone
of
bone
,
as
the
Israelites
spake
of
Dauid
,
A
mighty
man
of
wealth
.
]
Yet
also
a
godly
man
,
as
appeareth
by
his
godly
behauior
,
his
speeches
,
his
workes
of
mercy
,
his
praising
vertue
in
others
,
and
his
obedience
vnto
Gods
Law
,
in
taking
Ruth
to
wise
.
We
see
then
,
that
a
wealthy
man
may
be
a
godly
man
sometime
.
Such
a
wealthy
man
was
Abraham
:
so
Isaac
,
Iacob
,
Iob
,
and
Ioseph
of
Arimathea
:
for
goods
and
graces
are
not
in
themselues
opposite
,
being
both
the
gifts
of
God
;
the
one
may
helpe
the
other
,
grace
to
guide
and
dispose
well
of
goods
,
and
goods
well
vsed
,
to
declare
and
set
forth
the
graces
of
the
heart
in
almes-deeds
,
in
maintenance
of
Gods
Word
,
and
in
doing
other
Christian
duties
:
grace
humbleth
,
where
riches
would
puffe
vp
,
yet
riches
well
vsed
bring
grace
in
estimation
before
men
,
for
they
inable
men
to
shew
forth
godlinesse
,
&
to
passe
on
And
of
the
family
of
Elimelech
.
]
So
as
Boaz
and
hee
were
both
of
one
house
and
stocke
,
and
very
nobly
borne
both
of
them
,
Chap.
4.
20
,
21.
yet
Elimelech
poore
,
and
his
wife
in
a
very
meane
estate
:
so
as
wee
hence
may
see
,
That
parents
may
prouide
for
posterity
,
but
which
of
their
children
shall
be
rich
,
which
poore
,
is
of
Gods
disposing
,
and
not
of
mans
forecast
;
as
wee
may
see
in
these
two
,
whose
Ancestor
Nahshon
was
the
Prince
of
Iudah
,
the
And
his
name
was
Boaz.
]
This
is
added
for
more
certaine
knowledge
of
the
party
her
kinsman
;
circumstances
make
Histories
more
credible
,
and
therefore
are
they
expressed
.
This
name
signifieth
[
strength
or
fortitude
]
whose
sonne
he
was
,
and
of
what
house
he
came
,
is
noted
afterwards
in
the
end
of
the
fourth
chapter
.
Verse
2.
And
Ruth
the
Moabitesse
said
vnto
Naomi
,
Let
me
now
goe
to
the
field
,
and
gleane
eares
of
corne
after
him
,
in
whose
sight
I
shall
find
grace
.
And
shee
said
vnto
her
,
Goe
,
my
daughter
.
THis
verse
is
a
request
made
,
and
sheweth
,
first
,
of
whom
it
is
made
:
then
,
to
whom
,
and
for
what
,
with
the
graunt
thereunto
,
as
is
apparent
by
the
words
:
The
scope
is
to
shew
how
great
things
come
to
passe
by
poore
and
vnlikely
beginnings
;
as
we
may
see
in
this
of
Ruth
,
of
Ioseph
comming
to
be
a
Prince
in
Egypt
:
the
like
may
be
seen
in
Moses
,
yea
in
the
glorious
aduancement
of
Christs
Gospel
.
By
all
which
Gods
power
and
wisedome
is
shewed
,
mans
wisedome
cast
downe
,
&
our selues
incouraged
to
haue
faith
and
confidence
in
God
.
And
Ruth
the
Moabitesse
said
vnto
Naomi
.
]
When
Ruth
was
come
into
Iudah
,
shee
and
Naomi
dwelt
together
,
but
yet
in
poore
estate
,
and
now
time
seruing
to
helpe
themselues
by
labour
,
Ruth
bethinketh
her selfe
what
to
do
in
this
case
;
shee
murmureth
not
against
the
God
of
Israel
,
as
his
owne
people
the
Israelites
did
in
the
wildernesse
,
and
were
ready
to
returne
into
Egypt
;
shee
minded
not
Moab
;
shee
was
not
offended
with
Naomi
her
pouertie
,
nor
with
the
rest
for
not
affording
her
plenty
;
but
shee
resolueth
to
vse
her
owne
labour
for
her
helpe
,
while
the
time
did
serue
.
From
which
we
may
learne
,
That
honest
hearts
truely
intertaining
Religion
,
doe
not
forsake
it
or
the
godly
for
worldly
wants
.
Ruth
could
not
for
these
things
be
made
to
start
backe
;
nor
Saint
Paul
for
all
his
afflictions
;
for
sincere
hearts
loue
Religion
for
it selfe
,
and
the
godly
for
their
vertues
,
not
for
their
outward
estate
;
they
also
doe
know
a
reward
of
eternall
happinesse
to
be
in
the
life
to
come
,
which
they
set
before
them
,
and
therefore
do
not
take
offence
from
the
outward
things
of
this
life
,
which
they
least
esteeme
of
,
and
looke
to
haue
the
least
share
in
them
;
which
reproueth
those
that
for
the
wants
of
the
world
bid
farewell
to
the
Word
,
like
Demasses
:
but
the
Apostles
for
Christ
forsooke
all
;
and
Moses
chose
the
poore
estate
of
the
godly
to
liue
religiously
,
before
the
Court
of
Pharaoh
to
liue
viciously
.
Let
this
checke
also
those
which
vpon
euery
want
murmur
against
God
,
and
are
ready
with
the
rebellious
company
in
the
Wildernesse
,
to
returne
into
Egyptian
bondage
of
sinne
&
Satan
,
for
to
inioy
some
outward
&
worldly
contentment
.
Let
me
now
goe
to
the
field
.
]
Though
it
was
honest
,
good
,
and
necessary
which
Ruth
intended
,
yet
would
shee
not
goe
abroad
without
her
mother
in
lawes
leaue
and
good
liking
:
For
godly
children
hold
themselues
bound
to
be
at
the
disposing
of
their
parents
,
yea
in
all
lawfull
and
necessary
things
,
though
their
pareuts
also
be
poore
;
because
such
children
make
conscience
of
the
Commandement
of
honouring
their
parents
.
Let
children
follow
this
example
:
Ruth
was
but
a
daughter
in
law
,
yet
see
her
grace
and
humility
,
which
the
Lord
rewarded
vnto
her
.
Which
iustly
condemneth
the
sawcinesse
of
children
in
law
in
these
dayes
,
who
thinke
no
duety
to
be
due
to
father
or
mother
in
law
,
especially
if
they
be
poore
,
as
was
Naomi
here
.
But
what
speake
I
of
children
in
law
?
I
wish
that
a
iust
complaint
might
not
be
taken
vp
against
such
as
by
nature
owe
themselues
vnto
their
parents
.
Are
there
not
Dinah-like
daughters
,
which
will
follow
their
delights
till
they
returne
home
with
shame
?
Doe
not
many
marry
as
their
lust
doth
leade
,
without
any
respect
to
their
parents
,
like
the
wanton
sonnes
before
the
floud
?
I
wish
the
And
gleane
eares
of
corne
after
him
.
]
Ruth
asketh
not
leaue
to
runne
abroad
to
see
others
,
or
to
be
seene
,
to
see
the
countrey
,
to
get
acquaintance
,
to
goe
to
Wakes
,
Reuels
,
May-games
,
Morrisdauncings
,
and
such
heathenish
vanities
practised
too
commonly
heere
,
but
not
knowne
among
the
ancient
people
of
God
.
No
,
no
,
Ruth
desireth
to
goe
to
labour
for
her
liuing
,
and
to
helpe
also
her
poore
old
mother
in
law
,
yea
shee
was
not
ashamed
to
goe
to
gleane
;
though
shee
had
beene
the
wife
of
one
so
well
descended
,
shee
scorneth
not
honest
labour
:
For
honest
minds
will
stoupe
to
base
meanes
(
in
proud
persons
conceits
)
so
they
be
honest
to
relieue
their
wants
in
their
poore
estate
.
Moses
will
not
stand
vpon
his
education
,
the
gifts
of
his
mind
,
and
singular
learning
in
all
the
wisedome
of
the
Egyptians
,
but
will
be
content
to
keepe
Iethroes
sheep
in
his
need
;
so
will
Paul
worke
with
his
hands
,
and
make
tents
to
maintaine
himselfe
,
though
he
was
brought
vp
as
a
Scholler
vnder
learned
Gamaliel
.
The
humilitie
of
these
is
to
be
followed
,
as
praise-worthy
for
their
vertue
and
pietie
herein
.
It
is
no
shame
to
labour
when
men
are
brought
low
,
whatsoeuer
they
be
by
birth
,
as
they
call
it
,
and
by
their
first
education
:
The
godly
neuer
stood
vpon
these
tearmes
,
as
many
now
doe
,
who
brag
of
their
Gentrie
,
and
yet
are
not
ashamed
to
goe
a
begging
,
or
hang
vpon
their
richer
kindred
,
till
they
be
weary
of
them
,
or
will
runne
into
dishonest
courses
,
and
all
this
forsooth
because
they
hold
labour
a
disgrace
;
worke
they
cannot
,
they
will
not
;
but
it
is
no
shame
for
them
to
liue
dishonestly
,
and
idlely
,
contrary
to
nature
,
contrary
to
Gods
iniunction
,
that
men
should
labour
,
contrary
to
the
practice
of
all
the
godly
,
and
the
example
of
Christ
himselfe
,
who
wrought
in
a
handie-craft
,
as
may
be
gathered
by
the
words
out
of
the
Euangelist
,
and
in
that
it
He
went
home
&
was
obedient
vnto
his
parents
.
Note
further
how
the
truly-religious
will
not
liue
idly
.
This
we
may
see
in
Ruth
here
,
&
in
Iacob
,
and
others
;
for
they
make
conscience
of
the
losse
of
time
.
Let
him
or
they
whosoeuer
,
which
thinke
themselues
religious
indeed
,
make
conscience
to
take
paines
in
some
calling
,
and
beware
of
liuing
idlely
.
What
if
they
can
say
,
they
haue
outward
meanes
enough
for
themselues
to
liue
vpon
?
Yet
they
are
not
to
liue
idlely
,
because
idlenesse
is
a
great
sinne
,
the
nurse
of
all
vice
,
as
we
see
in
those
that
liue
idlely
,
they
are
made
the
deuils
instruments
to
all
villanie
;
neither
is
it
enough
that
a
man
can
maintaine
himselfe
,
&
be
chargeable
to
none
,
but
he
must
liue
to
doe
good
Lastly
,
obserue
that
gleaning
,
as
now
,
so
then
,
was
a
lawfull
meanes
for
the
poore
to
get
corne
for
food
;
as
we
may
read
in
the
Bookes
of
Moses
.
And
thus
the
Lord
shewed
his
care
for
the
poore
,
and
also
taught
the
rich
in
the
midst
of
Gods
mercy
,
and
bounty
toward
them
,
to
be
mindfull
of
the
needie
brethren
,
and
not
to
forget
them
.
The
rich
therefore
must
giue
the
poore
leaue
to
gleane
;
In
whose
sight
I
shall
find
fauour
.
]
So
she
went
,
but
as
vnacquainted
:
Shee
had
libertie
to
gleane
by
Law
;
yet
shee
speaketh
as
one
that
would
gleane
with
leaue
,
and
as
shee
that
had
hope
to
find
fauour
somewhere
,
though
shee
knew
not
of
whom
to
expect
it
in
particular
.
Thus
shee
goeth
,
as
we
say
,
at
random
,
or
at
aduenture
,
but
God
,
as
he
had
decreed
,
so
he
directed
her
by
the
hand
of
his
prouidence
,
whither
shee
should
goe
.
One
thing
note
here
,
that
the
godly
,
in
vsing
lawfull
meanes
to
liue
,
hope
to
find
fauour
with
one
or
other
for
their
reliefe
;
this
Ruths
words
here
doe
shew
as
much
.
For
they
trust
in
God
,
who
hath
the
hearts
of
men
in
his
hand
to
encline
them
,
as
he
pleaseth
,
as
he
did
Boaz
towards
Ruth
,
&
who
also
hath
promised
his
helpe
to
those
,
which
vsing
And
shee
said
vnto
her
,
Goe
,
my
daughter
.
]
See
here
how
meekely
and
louingly
this
good
old
Naomi
answereth
:
no
doubt
but
it
reioyced
her
heart
,
to
see
her
so
willing
to
take
paines
,
whom
shee
,
perhaps
,
would
haue
beene
loth
to
haue
pressed
to
such
a
meane
businesse
.
We
may
note
,
that
requests
are
to
be
graunted
of
parents
,
vnto
children
,
when
they
be
lawfull
and
fit
.
As
Iob
did
to
his
children
to
feast
together
;
Dauid
to
Amnon
his
request
Naomi
Ruths
here
;
which
is
to
be
followed
of
louing
parents
;
but
yet
withall
with
deliberate
consideration
of
the
reasons
,
vpon
which
the
request
is
made
;
lest
a
Dauid
be
deluded
,
and
wickednesse
be
committed
,
by
an
outragious
Amnon
.
Another
thing
may
bee
obserued
,
which
is
this
,
that
a
meeke
and
louing
spirit
giueth
a
meeke
and
a
louing
answere
.
Naomi
saith
not
,
Goe
,
as
a
sturdy
speech
;
but
,
Goe
,
my
Daughter
,
for
shee
was
not
of
a
sturdy
,
proud
and
impatient
spirit
,
of
which
a
rough
and
churlish
speech
is
a
signe
.
And
therfore
let
vs
learne
to
answere
meekely
and
louingly
,
that
we
may
not
be
iustly
censured
for
churlish
natures
,
proud
and
impatient
:
good
speech
is
very
gracefull
to
others
,
and
procureth
loue
to
our selues
,
as
the
contrary
doth
prouoke
vnto
wrath
,
as
we
see
Nabals
answere
did
vnto
Dauid
.
Verse
3.
And
shee
went
,
and
came
and
gleaned
in
the
field
after
the
Reapers
;
and
her
hap
was
to
light
on
a
part
of
the
field
belonging
to
Boaz
,
who
was
of
the
kindred
of
Elimelech
.
AS
Ruth
craued
leaue
and
obtained
it
,
so
she
now
goeth
abroad
,
and
by
Gods
good
prouidence
lighteth
on
the
field
of
Boaz.
So
as
here
is
shewed
what
shee
did
abroad
;
shee
gleaned
:
then
how
;
after
the
Reapers
:
where
it
was
;
in
Boaz
field
,
who
is
here
againe
said
to
bee
Elimelechs
kinsman
,
that
so
the
prouidence
of
God
might
herein
more
clearely
appeare
.
And
shee
went
,
and
came
and
gleaned
in
the
field
.
]
Shee
craued
leaue
to
goe
,
and
when
it
was
graunted
her
,
shee
accordingly
went
.
Honest
motions
and
intendments
to
well-doing
are
to
bee
put
into
practice
:
else
they
bee
nothing
worth
.
Paul
had
a
whom
necessity
moueth
and
confidence
in
God
encourageth
,
they
doe
feare
no
danger
.
Ruth
went
abroad
among
strangers
,
shee
was
a
stranger
and
a
young
woman
,
yet
trusting
in
God
,
and
being
vrged
of
necessity
to
vse
honest
meanes
to
liue
,
shee
feared
no
perill
,
though
in
those
dayes
euery
one
did
what
they
listed
,
because
there
was
then
no
King
in
Israel
.
Of
such
an
Eglon
;
Gideon
,
in
destroying
Baals
altar
;
Eliah
,
in
seeing
the
face
of
Achab
;
and
Michaiab
,
in
telling
the
truth
before
2.
Kings
,
contrary
to
the
word
of
400.
false
prophets
.
For
when
men
haue
faith
in
God
,
when
the
duty
of
their
calling
warranteth
them
,
they
grow
couragious
and
bold
,
and
doe
put
on
a
resolution
without
feare
.
Therefore
in
our
affaires
to
remoue
feare
,
let
vs
haue
an
honest
calling
to
that
which
wee
goe
about
,
and
haue
confidence
in
God
,
who
is
able
and
will
stand
by
to
helpe
vs
.
After
the
Reapers
.
]
Shee
followed
such
as
cut
vp
the
standing
corne
;
she
thrust
not
her selfe
in
before
,
or
among
them
,
as
an
impudent
bold
housewife
;
but
followed
after
them
,
to
gather
vp
the
scattered
eares
,
which
they
did
leaue
,
and
neither
this
did
shee
,
neither
without
leaue
,
see
verse
7.
all
making
to
the
commendation
of
the
honesty
,
modestie
,
humility
,
and
good
behauiour
of
this
vertuous
young
woman
,
that
her
example
might
be
for
others
to
imitate
.
And
her
hap
was
.
]
That
is
,
though
shee
went
at
vnawares
,
making
choise
of
no
place
,
but
where
shee
should
find
fauour
,
yet
shee
light
well
,
by
Gods
good
prouidence
;
which
is
here
to
be
vnderstood
in
her
good
hap
:
which
word
is
spoken
according
to
men
;
when
things
fall
out
besides
a
mans
purpose
,
or
otherwise
than
was
intended
,
and
whereof
a
man
is
ignorant
,
before
the
thing
come
to
passe
,
then
it
is
counted
hap
,
It
is
not
vnlawfull
to
speake
according
to
men
thus
,
It
happened
,
It
chanced
,
It
was
my
luck
,
so
it
be
we
vnderstand
thereby
,
that
which
happeneth
beyond
our
purpose
and
expectation
,
but
yet
guided
by
Gods
hand
and
prouidence
,
and
also
that
To
light
on
a
part
of
the
field
belonging
vnto
Boaz.
]
God
doth
so
gouerne
mens
actions
,
as
things
fall
out
beyond
expectation
as
they
were
to
be
wished
.
See
it
in
the
successe
of
Abrahams
seruant
,
sent
to
fetch
a
wife
for
God
will
prosperously
direct
the
well-minded
,
which
will
vse
honest
meanes
to
relieue
themselues
.
So
hath
he
promised
,
Psal.
37.
3.
for
their
way
is
well
pleasing
to
God
,
in
such
a
course
and
case
.
Let
vs
therefore
depend
on
God
,
and
vse
honest
meanes
to
sustaine
our
wants
:
so
shall
we
assuredly
haue
experience
of
Gods
goodnesse
towards
vs
.
Who
was
of
the
kindred
of
Elimelech
.
]
These
words
are
againe
mentioned
,
to
shew
that
it
was
the
same
Boaz
,
mentioned
before
,
and
also
to
shew
why
Ruth
had
so
quickly
obtained
leaue
to
gleane
there
,
and
why
Boaz
did
so
much
respect
her
afterwards
,
and
that
of
a
suddaine
,
vpon
so
small
acquaintance
,
and
to
giue
vs
to
know
,
what
a
way
hereby
was
made
to
further
the
Lords
intendment
in
matching
Boaz
with
this
Ruth
,
Elimelechs
daughter
in
law
,
and
the
wife
once
of
Mahlon
,
one
of
his
sonnes
,
which
being
dead
,
the
next
kinsman
was
to
raise
vp
the
name
of
the
dead
,
and
to
take
the
widdow
for
his
wife
,
so
that
Elimelech
might
not
want
one
for
his
inheritance
amongst
Gods
people
.
Verse
.
4.
And
behold
,
Boaz
came
from
Bethlehem
,
and
said
vnto
the
Reapers
,
The
Lord
bee
with
you
.
And
they
answered
him
,
The
Lord
blesse
thee
.
GOD
bringeth
Ruth
by
his
hand
into
Boaz
field
,
and
then
he
by
the
same
hand
draweth
Boaz
to
come
thither
while
shee
was
there
,
that
so
the
one
might
be
knowne
to
the
other
;
that
by
seeing
and
liking
,
the
match
might
bee
made
,
which
God
in
his
mercy
intended
for
his
daughter
,
this
young
woman
.
Here
in
this
verse
is
Boaz
going
into
the
field
to
his
Reapers
;
then
his
saluting
of
them
,
and
their
re-saluting
of
him
.
And
behold
.
]
This
is
vsed
to
set
out
a
remarkeable
the
prouident
hand
of
God
is
in
all
things
to
be
diligently
marked
and
obserued
.
For
hereby
we
shall
see
God
in
euery
thing
,
and
so
acknowledge
his
ruling
hand
in
and
ouer
all
;
wee
shall
see
his
fauour
and
helpe
in
deliuering
his
children
and
seruants
,
as
he
did
Dauid
from
Saul
;
in
Boaz
came
from
Bethlehem
,
]
vnto
his
Reapers
,
who
were
reaping
in
his
field
,
and
so
like
a
good
husband
would
haue
an
eye
vnto
them
:
for
good
housholders
do
ouersee
the
affaires
of
their
house
&
family
,
and
such
also
as
they
set
on
worke
.
2.
King
.
4.
8
,
18.
The
Shunamite
would
bee
with
his
Reapers
,
as
Boaz
was
here
.
This
is
Salomons
counsell
,
Pro.
27.
23.
And
the
praise
of
a
good
housewife
also
is
,
to
looke
well
to
the
waies
of
her
household
,
because
riches
are
vncertaine
,
Pro.
27.
24.
they
abide
And
said
vnto
the
Reapers
,
The
Lord
bee
with
you
.
]
Thus
Boaz
speaketh
to
them
,
when
he
commeth
into
the
field
;
this
was
his
manner
of
saluting
I.
That
it
is
a
commendable
thing
for
one
to
salute
another
when
they
meete
.
This
our
God
and
II.
That
Masters
are
to
pray
that
God
may
be
with
their
household
,
family
,
and
workemen
.
So
doth
Boaz
here
pray
;
and
there
is
good
reason
for
it
:
for
if
God
be
with
them
,
they
shall
prosper
,
as
did
Iacob
,
and
Ioseph
in
their
seruices
,
and
Abrahams
seruant
in
his
businesse
.
It
is
hee
that
giueth
them
strength
to
labour
,
and
without
his
blessing
And
they
answered
him
,
The
Lord
blesse
thee
.
]
Thus
they
religiously
salute
him
againe
:
So
as
they
which
doe
salute
,
are
to
be
re-saluted
.
The
Scripture
teacheth
humanity
,
and
commendeth
the
same
to
vs
in
godly
mens
practice
;
as
here
in
saluting
one
another
,
so
in
comely
gesture
in
reuerencing
our
betters
,
as
Abigail
,
did
Dauid
,
and
Ioseph
Iacob
.
Indeed
the
Scripture
,
besides
other
seruants
are
to
pray
for
a
blessing
vpon
their
Masters
.
It
is
a
rare
grace
to
play
the
part
of
an
Abrahams
seruant
.
But
thus
to
doe
,
argueth
Verse
5.
Then
said
Boaz
vnto
his
seruant
,
that
was
set
ouer
the
Reapers
,
Whose
Damosell
is
this
?
THis
is
an
enquiry
after
the
young
woman
.
Wherein
is
to
be
obserued
,
who
maketh
the
demand
,
of
whom
hee
enquireth
,
and
concerning
whom
the
demand
was
made
.
Then
said
Boaz.
]
Hee
no
sooner
came
into
the
field
,
and
had
saluted
his
Reapers
,
but
his
eye
was
vpon
Ruth
,
of
her
hee
tooke
speciall
notice
,
and
demanded
who
shee
was
,
and
to
whom
shee
did
belong
.
Which
sheweth
a
guiding
power
of
God
herein
,
and
also
that
afore
this
time
hee
had
not
seene
her
.
Old
Naomi
had
not
sent
her
,
it
may
seeme
,
to
his
house
,
nor
abroad
to
bee
gazed
vpon
,
and
yet
was
she
famous
for
her
vertues
,
Chap.
3.
11.
which
will
spread
themselues
abroad
well
enough
,
though
the
party
in
person
be
knowne
to
few
.
Vnto
his
seruant
that
was
set
ouer
the
reapers
.
]
Boaz
had
placed
one
as
Ouerseer
to
the
rest
,
&
of
this
man
doth
he
demand
the
question
.
Hence
note
,
That
it
is
a
point
of
wisedome
in
great
families
,
to
appoint
an
Ouerseer
ouer
the
rest
in
the
Masters
absence
.
Thus
Abraham
had
Eleazar
his
Steward
;
so
had
Ahab
his
Obadiah
;
and
here
Boaz
the
Bailiffe
of
his
husbandrie
:
for
Masters
cannot
alway
be
with
their
seruants
,
and
therefore
it
is
necessary
to
haue
such
a
one
,
to
set
euery
one
to
their
taske
,
to
see
what
is
done
,
to
be
done
with
diligence
,
and
also
well
and
orderly
,
and
to
preuent
falsehood
and
deceit
,
as
well
as
they
can
,
and
further
to
acquaint
their
Master
with
his
affaires
,
with
the
paines
and
labour
of
such
as
be
diligent
,
&
contrarily
to
giue
notice
of
such
as
be
not
for
his
seruice
,
that
so
the
one
sort
may
be
rewarded
as
they
deserue
,
and
the
other
put
off
,
after
their
wages
be
paid
them
;
for
the
hyre
must
not
be
kept
backe
,
which
a
good
Steward
must
haue
care
of
for
his
Masters
credit
,
and
his
owne
discharge
.
But
yet
here
let
masters
in
setting
one
ouer
the
rest
,
make
a
good
choise
,
and
see
that
the
man
be
,
First
,
wise
and
skilfull
in
that
he
vndertaketh
.
Secondly
,
one
diligent
and
painefull
in
his
owne
person
.
Thirdly
,
a
man
fearing
God
,
as
was
Abrahams
seruant
and
Ahabs
Steward
:
For
such
a
one
will
be
honest
towards
his
Master
,
carefull
to
make
others
religious
,
and
so
procure
a
blessing
to
the
whole
house
.
Such
an
one
may
be
trusted
,
as
Potiphar
did
Ioseph
;
and
to
such
an
one
authoritie
may
be
committed
to
command
others
,
and
to
order
matters
among
seruants
:
but
yet
euer
so
,
as
that
he
be
ready
to
giue
an
account
of
his
stewardship
.
Now
also
hence
we
may
inferre
,
that
if
one
may
be
set
ouer
another
in
a
familie
,
then
also
in
a
Common-wealth
;
for
without
order
of
superiority
seruants
,
who
are
betrusted
with
the
care
and
charge
of
businesse
,
are
to
giue
account
touching
any
thing
or
person
within
their
charge
:
to
them
the
question
is
to
be
made
,
which
will
make
such
to
looke
to
their
charge
,
to
be
ready
to
answer
according
to
the
trust
committed
into
their
hands
.
Whose
damosell
is
this
?
]
This
sheweth
that
Ruth
was
yet
but
yong
,
and
therefore
the
more
commendation
to
her
,
that
came
to
be
so
famous
for
vertue
:
And
in
that
Boaz
asketh
not
what
,
but
whose
damosel
shee
is
;
it
giueth
vs
to
know
,
that
he
thought
her
to
belong
to
some
,
as
one
of
the
maids
of
Israel
,
and
that
shee
was
not
(
as
now
vaine
yong
women
desire
to
be
)
at
their
owne
hand
,
which
is
the
next
way
to
lewdnesse
and
all
loosnesse
.
Such
Mistrislesse
maids
were
not
then
,
as
now
too
common
,
which
maketh
them
also
to
become
common
.
An
euill
not
sufferable
in
a
well
gouerned
state
,
to
haue
Masterlesse
men
or
Mistrislesse
women
.
It
is
fit
to
aske
young
people
till
they
be
marryed
,
Whose
they
be
?
to
whom
they
belong
?
and
whom
they
doe
serue
?
Before
I
conclude
this
verse
,
another
thing
may
be
noted
from
Boaz
:
That
it
is
a
wise
part
of
a
housholder
,
to
knowe
who
they
be
which
come
to
his
house
,
or
into
his
grounds
or
field
,
to
take
commoditie
by
him
:
as
he
doth
here
,
finding
her
in
his
field
with
his
reapers
;
lest
a
man
giue
countenance
to
the
vnworthie
:
Verse
6.
And
the
seruant
that
was
set
ouer
the
Reapers
,
answered
&
said
,
It
is
the
Moabitesse
damosell
that
came
backe
with
Naomi
out
of
the
countrey
of
Moab
.
THe
seruants
answer
vnto
his
Master
briefely
and
fully
.
In
which
he
here
and
in
the
next
verse
prayseth
Ruth
also
.
He
telleth
here
what
shee
was
,
whence
shee
came
,
and
with
whom
,
and
so
sheweth
whose
shee
was
,
and
to
whom
shee
did
belong
.
And
the
seruant
that
was
set
ouer
the
Reapers
,
answered
and
said
.
]
By
this
seruants
ready
answer
vnto
his
Masters
demand
,
it
appeareth
that
he
had
made
enquirie
of
her
what
she
was
.
Faithfull
seruants
which
haue
charge
committed
to
them
,
should
be
able
to
answer
to
their
Lord
or
Master
,
concerning
any
person
or
thing
which
fall
within
their
charge
,
when
the
question
is
asked
.
This
doth
argue
the
care
and
diligent
circumspection
which
is
to
be
vsed
of
all
such
as
be
put
in
trust
,
and
it
will
commend
their
faithfulnesse
and
honestie
:
and
the
contrary
sheweth
faithlessenesse
and
dishonestie
.
It
is
the
Moabitesse
damosell
that
came
backe
with
Naomi
out
of
the
countrey
of
Moab
.
]
This
seruant
very
briefely
telleth
to
the
full
what
shee
was
;
and
here
it
is
not
a
bare
declaration
,
but
also
a
commendation
of
her
,
who
being
but
a
yong
woman
,
would
come
with
an
olde
poore
woman
from
her
owne
countrey
,
into
a
strange
land
;
which
indeed
was
a
great
praise
to
her
,
as
I
haue
afore
noted
:
and
if
the
seruant
spoke
this
,
as
some
Learned
thinke
,
in
the
way
of
commendation
,
wee
may
learne
,
I.
That
as
the
Master
was
a
Louer
of
vertue
,
so
was
the
man
:
so
like
happy
Master
,
like
happy
man
.
For
as
this
praised
her
to
the
Master
,
as
it
better
appeareth
in
the
next
verse
;
so
the
Master
greatly
commendeth
her
,
after
he
tooke
notice
of
her
;
by
which
the
loue
of
goodnesse
in
them
both
appeareth
.
Which
may
set
out
their
happinesse
:
and
on
the
contrary
it
is
vnhappinesse
to
an
Obadiah
to
dwell
with
a
wicked
Ahab
;
or
a
Iacob
with
a
Laban
;
so
to
an
Hezekiah
to
haue
his
Shebnah
;
or
an
honest
Mephibosheth
,
his
wicked
Zibah
.
II.
We
may
see
,
That
the
godly
and
well-disposed
will
praise
vertue
in
whomsoeuer
they
see
it
,
whether
in
strangers
or
home-borne
,
in
poore
or
rich
,
noble
or
base
persons
,
friend
or
foe
,
as
Dauid
did
in
both
Saul
and
Abner
:
because
honest
and
vertuous
minds
loue
vertue
truely
in
euery
one
;
they
are
not
transported
with
an
ill-disposed
heart
,
either
through
pride
or
enuie
,
to
disdaine
,
or
maligne
graces
in
other
,
but
to
speake
the
truth
,
and
to
praise
them
for
whatsoeuer
is
good
in
them
.
This
marke
of
true
loue
let
vs
shew
forth
:
this
will
preserue
goodnesse
and
vertue
in
others
,
procure
respect
to
our selues
,
and
good
fauour
to
such
of
them
as
be
poore
,
as
we
may
see
here
from
Boaz
towards
Ruth
.
This
condemneth
such
First
,
as
cannot
praise
other
for
well-doing
:
which
argueth
pride
,
or
enuie
,
or
malice
,
or
all
of
them
,
and
by
which
they
shew
too
much
selfe-loue
in
themselues
,
and
little
loue
or
none
at
all
to
their
neighbour
.
Secondly
,
those
which
are
so
farre
from
praising
men
,
as
they
lessen
their
vertues
,
and
blazon
their
infirmities
,
and
so
seeke
to
disgrace
them
,
contrary
to
true
loue
and
charitie
;
and
yet
a
common
euill
in
these
dayes
in
most
.
Thirdly
,
those
that
will
commend
perhaps
others
,
but
not
before
better
then
themselues
,
not
to
the
full
,
but
with
their
Iffs
&
Ands
,
with
words
of
exceptions
,
shewing
plainely
they
be
loth
to
giue
men
their
due
,
falsely
supposing
,
the
praises
of
other
should
derogate
from
themselues
,
and
from
their
owne
worth
;
so
vainely
iealous
are
we
of
our
owne
reputation
.
III.
We
may
obserue
,
that
in
praises
,
Religion
is
to
haue
the
first
place
:
for
here
is
Ruth
set
out
,
as
one
forsaking
her
heathenish
acquaintance
,
to
keepe
company
with
a
vertuous
woman
,
and
leauing
her
idolatrous
countrey
,
for
to
dwell
in
Iudah
amongst
Gods
people
;
and
thus
is
Iob
set
Verse
7.
And
shee
said
,
I
pray
you
,
let
me
gleane
and
gather
after
the
Reapers
,
amongst
the
sheaues
:
so
she
came
,
and
hath
continued
euen
from
the
morning
,
vntill
now
,
that
shee
tarried
a
little
in
the
house
.
THe
Bayliffe
proceedeth
still
on
in
the
commendations
of
Ruth
,
from
her
humility
and
modestie
in
not
presuming
without
leaue
:
and
then
,
from
her
diligence
and
constancy
in
her
labour
and
paines-taking
.
And
shee
said
,
I
pray
you
,
let
me
gleane
,
and
gather
after
the
Reapers
,
amongst
the
sheaues
.
]
That
is
,
the
eares
of
corne
which
lie
scattered
by
the
sheaues
,
which
yet
lay
abroad
;
and
not
that
she
did
desire
to
be
meddling
with
the
sheaues
.
This
she
desired
,
and
Boaz
alloweth
,
verse
15.
which
seemeth
therfore
to
be
a
special
fauor
to
her
.
It
was
lawfull
for
strangers
,
fatherlesse
,
&
widdowes
,
to
gleane
,
although
God
do
bid
the
rich
to
relieue
the
poore
,
and
to
giue
leaue
in
this
case
for
them
to
gather
scattered
eares
,
yet
is
the
same
to
bee
obteined
by
leaue
,
and
the
good
will
of
the
Owners
:
as
Ruth
here
hath
leaue
.
For
though
the
rich
be
commanded
to
giue
by
Gods
Precept
,
yet
before
men
they
haue
right
to
all
they
haue
,
and
it
is
at
their
libertie
to
dispose
thereof
in
that
respect
,
and
they
may
make
choise
of
their
poore
,
as
they
see
them
to
need
,
and
to
be
worthy
of
reliefe
:
and
therefore
albeit
a
man
be
poore
,
he
may
not
(
because
God
commands
the
rich
to
relieue
him
)
be
his
owne
Caruer
;
he
may
not
take
from
the
rich
any
thing
,
but
as
it
shall
be
bestowed
vpon
him
.
Let
the
poore
learne
humility
and
modesty
;
and
not
be
insolently
bold
and
vnthankful
,
or
false
and
deceitfull
,
as
many
be
,
who
make
no
conscience
to
filch
and
steale
,
and
thinke
their
pouerty
a
reason
sufficient
to
excuse
them
,
especially
if
it
be
but
in
trifling
things
as
they
account
them
,
as
is
the
picking
now
and
then
eares
out
of
sheaues
,
or
shockes
of
corne
;
or
breaking
hedges
for
firewood
;
or
robbing
of
Orchards
;
or
the
like
.
But
let
them
know
that
pouertie
excuseth
not
their
sinne
;
it
is
theft
in
them
,
and
the
Theefe
is
So
shee
came
,
and
hath
continued
,
euen
from
the
morning
vntill
now
.
]
After
leaue
,
shee
set
her selfe
to
worke
,
but
before
,
as
it
may
seeme
,
shee
went
home
againe
&
stayed
a
little
;
so
as
her
first
comming
was
,
but
to
know
where
to
get
leaue
,
and
then
forthwith
after
,
to
fall
to
her
labour
,
yet
shee
made
not
her
mother
acquainted
with
any
thing
till
night
,
as
appeareth
by
verse
19.
The
chiefe
point
commended
here
to
vs
,
is
,
That
painefulnesse
in
our
labour
with
constancie
,
is
prais-worthy
:
so
is
it
here
in
Ruth
,
as
it
was
in
Iacob
,
and
blessed
in
them
both
:
for
this
is
commanded
,
Eccles.
9.
10.
and
the
contrary
forbidden
,
Rom.
12.
Let
vs
then
be
diligent
in
our
labour
,
and
be
constantly
painfull
:
So
shall
God
be
obeyed
,
Eccles.
9.
10.
Prou.
27.
23.
who
hath
promised
to
blesse
such
,
Pro.
28.
19.
and
20.
13.
So
it
is
gainefull
,
to
the
body
healthfull
,
it
doth
procure
fauour
,
Prou.
11.
27.
and
honour
,
Pro.
12.
24.
and
maketh
rich
,
Prou.
10.
4.
with
Gods
blessing
,
Prou.
10.
22.
Beware
then
of
sloth
,
which
is
forbidden
,
Rom.
12.
it
bringeth
men
to
follow
vaine
company
,
Prou.
28.
19.
gaming
,
Prou.
21.
17.
as
experience
sheweth
,
and
so
hasteneth
pouertie
,
Prou.
10.
4.
as
being
the
punishment
thereof
:
for
God
threatneth
such
with
scarcity
,
Prou.
19.
15.
and
12.
24.
and
6.
6.
and
we
see
that
such
become
wastfull
,
Prou.
18.
9.
and
their
house
decaieth
,
Eccles.
10.
18.
There
be
which
labour
,
but
not
cherefully
,
not
constantly
;
and
therefore
these
may
here
learne
to
amend
,
by
the
example
of
this
Ruth
,
and
the
good
houswife
in
the
Prouerbs
,
which
putteth
her
hands
willingly
Saue
that
shee
tarried
a
little
while
in
the
house
.
]
Thus
this
seruant
is
carefull
to
speake
the
truth
in
his
relation
to
a
small
circumstance
of
time
,
that
he
might
not
be
disproued
.
Honest
minds
and
louers
of
the
truth
,
are
carefull
to
speake
truely
euery
way
,
in
euery
circumstance
,
that
they
may
not
be
taxed
in
the
least
degree
of
vntruth
.
For
he
hath
an
high
esteeme
of
the
truth
,
whereupon
he
weigheth
his
words
,
and
is
carefull
in
speaking
onely
the
truth
.
Oh
that
this
care
were
in
euery
Verse
8.
Then
said
Boaz
vnto
Ruth
,
Hearest
thou
not
,
my
daughter
?
Goe
not
to
gleane
in
another
field
,
neither
goe
from
hence
,
but
abide
here
fast
by
my
maidens
.
BOaz
hauing
heard
of
his
seruant
who
she
was
,
and
then
also
taking
notice
of
her
,
from
that
which
he
also
before
had
heard
of
her
,
as
it
appeareth
in
verse
11.
he
now
turneth
his
speech
vnto
her
.
Wherenote
,
who
,
to
whom
,
how
he
speaketh
,
and
what
;
euen
words
of
loue
and
kindnesse
,
forbidding
her
to
goe
any
whither
else
,
but
to
abide
by
his
maidens
.
Then
said
Boaz
vnto
Ruth
.
]
This
noble
rich
man
sheweth
great
kindnesse
vnto
the
poore
woman
and
stranger
:
when
he
knew
what
shee
was
,
he
vouchsafed
to
speake
to
her
,
and
to
comfort
her
in
her
poore
estate
.
The
rich
and
the
mightie
are
to
shew
themselues
respectiue
to
the
poore
,
which
be
godly
,
though
strangers
,
when
they
be
rightly
informed
of
them
,
as
Boaz
sheweth
himselfe
to
Ruth
here
.
It
is
a
signe
that
they
are
godly
,
which
loue
godlinesse
in
others
,
especially
the
poore
,
themselues
being
rich
.
It
greatly
comforteth
the
afflicted
spirit
,
and
lifteth
vp
the
heart
of
such
poore
,
and
doth
in
some
sort
strengthen
them
in
their
well-doing
.
Those
rich
men
doe
not
well
then
,
who
doe
in
their
high
esteeme
of
themselues
despise
the
poore
,
and
hold
them
very
dissemblers
in
their
profession
;
supposing
without
charity
,
that
the
poore
cannot
be
religious
,
when
yet
of
the
poore
,
for
the
most
part
,
God
chuseth
his
Hearest
thou
not
,
my
daughter
?
]
Thus
louingly
he
speaketh
vnto
her
.
And
wee
find
in
Scripture
,
that
two
sorts
of
persons
thus
spoke
vnto
others
:
the
elder
vnto
the
yonger
,
as
Eli
to
Samuel
;
Boaz
here
to
Ruth
;
and
men
of
authoritie
to
inferiours
.
So
spake
Iosua
vnto
Achan
;
and
Ioab
I.
That
an
humble
and
mercifull
man
speaketh
kindly
where
he
wisheth
well
,
as
also
Ioseph
did
to
his
brethren
;
Ionathan
to
Dauid
in
distresse
;
and
Iob
to
the
poore
.
Humility
is
not
high-minded
,
II.
That
the
ancient
in
yeeres
,
and
men
in
authority
,
are
to
behaue
themselues
as
Fathers
vnto
others
;
for
so
are
they
called
,
1.
Sam.
3.
6.
Ios.
7.
19.
1.
Sam.
24.
11.
2.
King
.
5.
12.
and
this
must
be
in
instruction
,
and
good
example
;
and
the
Magistrate
in
correcting
,
not
with
rigour
,
but
as
a
father
with
mercy
and
compassion
punishing
the
sinne
,
but
louing
the
person
,
as
a
father
doth
.
It
is
a
soule
fault
for
the
gray-headed
to
be
more
child-like
,
then
father-like
:
and
for
a
Magistrate
to
shew
rather
crueltie
,
then
compassion
.
It
were
good
for
such
to
remember
,
That
they
are
as
Fathers
,
That
the
world
is
vnstable
,
That
their
turne
may
come
to
stand
in
need
of
mercy
;
and
they
should
think
that
God
made
the
one
as
well
as
the
other
.
This
made
Iob
to
carry
himselfe
gently
and
Goe
not
to
gleane
in
another
field
,
neither
goe
from
hence
;
but
abide
here
fast
by
my
maidens
.
]
In
haruest
all
worke
that
can
;
men
and
women
are
here
sent
into
the
field
,
&
continued
working
:
It
is
the
time
of
reaping
and
carrying
in
Gods
blessings
giuen
,
and
therefore
may
none
be
idle
.
To
come
to
the
matter
betweene
Boaz
and
Ruth
,
we
see
how
before
he
in
a
louing
tearme
spake
to
her
;
here
he
expresseth
his
loue
in
deeds
,
both
in
these
,
and
the
words
following
in
the
next
verse
.
Note
,
That
the
goodnesse
of
a
mercifull
good
man
stands
not
onely
in
louing
tearmes
,
nor
in
faire
words
,
without
good
deeds
:
both
words
and
deeds
are
necessary
to
comfort
the
afflicted
;
with
both
which
Boaz
declareth
his
loue
to
Ruth
:
he
alloweth
her
to
gleane
amongst
the
sheaues
;
he
warneth
her
not
to
goe
any
whither
else
;
he
willeth
her
to
keepe
with
his
maidens
,
and
to
follow
his
Reapers
,
to
eate
victuals
with
them
.
Thus
let
men
shew
women
are
to
keepe
with
women
;
this
is
Boaz
aduice
to
her
:
and
it
is
most
fit
for
sexe
,
for
safety
,
for
preseruation
of
chastitie
,
and
a
note
of
woman-like
modestie
,
from
which
such
be
farre
,
as
delight
rather
in
mens
company
:
a
note
of
wantonnesse
,
and
of
an
vnchaste
heart
.
Women
must
company
with
women
;
and
yet
some
not
with
any
of
that
sexe
.
Ruth
must
keepe
with
Boaz
maidens
,
the
seruants
of
a
godly
man
.
It
is
dangerous
for
a
Dinah
to
goe
to
the
daughters
of
the
land
;
a
chaste
maiden
to
goe
amongst
wanton
idolatrous
women
,
or
a
vertuous
woman
amongst
vicious
wantons
,
and
vnchaste
persons
.
Therefore
let
her
,
which
loueth
her
honestie
,
walke
wisely
towards
both
;
auoid
altogether
the
one
,
&
be
wise
to
iudge
of
the
other
.
Verse
9.
Let
thine
eyes
be
on
the
field
that
they
doe
reape
,
and
goe
thou
after
them
:
Haue
not
I
charged
the
yong
men
,
that
they
should
not
touch
thee
?
And
when
thou
art
a
thirst
,
goe
vnto
the
vessels
,
and
drinke
of
that
which
the
yong
men
haue
drawne
.
BOaz
goeth
on
expressing
his
loue
to
Ruth
more
and
more
:
and
this
is
here
shewed
in
three
things
.
First
,
in
willing
her
to
follow
the
Reapers
into
euery
field
.
Secondly
,
in
his
care
for
her
safety
,
in
charging
them
not
to
touch
her
.
Thirdly
,
in
allowing
to
drinke
when
shee
was
dry
,
of
that
which
was
drawne
for
them
.
Let
thine
eyes
be
on
the
field
that
they
doe
reape
,
and
goe
thou
after
them
.
]
Boaz
had
,
it
seemeth
hereby
,
a
great
haruest
:
for
this
implyeth
,
they
were
to
passe
from
field
to
field
,
and
he
willeth
her
to
goe
after
whithersoeuer
,
&
not
to
lose
their
company
,
as
desirous
to
doe
her
good
this
way
,
and
so
to
be
beholden
to
him
,
as
she
should
not
need
to
go
to
any
other
place
to
gleane
.
See
here
how
bountifull
a
mercifull
and
louing
man
is
:
So
is
true
loue
in
whomsoeuer
it
is
,
1.
Cor.
13.
4.
and
Mercy
is
not
miserly
,
as
appeareth
in
Iob
,
Chap.
31.
and
in
Cornelius
,
Act.
10.
2.
See
this
also
in
the
Lords
loue
towards
his
beloued
,
his
Church
,
fetched
from
the
loue
of
a
Louer
to
his
beloued
,
Ezech.
16.
8
,
10
,
11
,
12.
Let
then
our
loue
and
kindnesse
appeare
by
our
Haue
not
I
charged
the
yong
men
that
they
should
not
touch
thee
?
]
To
touch
,
is
any
way
to
wrong
another
,
Gen.
26.
11.
Psal.
105.
15.
Zach.
1.
8.
By
which
kind
of
speaking
vsed
by
the
Lord
,
we
are
taught
,
that
the
least
wrong
is
not
to
be
offered
to
any
▪
not
so
much
as
to
touch
them
,
as
by
way
of
offering
thereby
iniurie
.
This
care
had
Boaz
for
Ruth
,
who
not
only
doth
her
good
,
but
preuenteth
euill
from
her
,
in
laying
his
command
vpon
them
not
to
touch
her
.
And
in
speaking
by
an
interrogation
,
it
is
not
onely
to
assure
her
of
the
truth
,
but
it
implyeth
his
authoritie
ouer
them
,
so
as
they
durst
not
offer
her
any
wrong
,
but
would
quietly
suffer
her
to
bee
amongst
them
.
Whence
note
,
I.
Young
poore
women
and
strangers
euen
then
were
subiect
to
abuse
;
and
young
men
too
wantonly
giuen
towards
such
.
This
Boaz
knew
,
and
therefore
gaue
them
this
charge
:
For
youth
is
vanitie
,
as
Salomon
speaketh
,
and
lust
is
as
a
commanding
law
ouer
their
hearts
,
except
they
haue
grace
to
restraine
the
same
,
and
that
must
bee
by
ordering
themselues
Boaz
had
a
command
ouer
his
seruants
,
so
as
they
stood
in
awe
of
his
word
;
else
what
had
this
beene
for
Ruths
safetie
?
Neither
would
he
haue
thus
spoken
,
Haue
not
I
charged
them
?
but
that
hee
knew
his
word
to
bee
a
law
to
them
.
And
such
authoritie
should
Masters
haue
ouer
seruants
,
who
should
bee
subiect
to
their
Masters
,
and
not
stubborne
&
gain-saying
,
without
care
to
shew
obedience
,
as
too
many
be
.
III.
That
Boaz
taketh
care
of
her
safetie
;
for
loue
doth
not
onely
good
,
but
seeketh
to
preuent
ill
from
such
as
they
doe
loue
and
intertaine
.
Such
care
was
in
Lot
towards
his
Guests
;
and
in
the
old
And
when
thou
art
a
thirst
,
goe
vnto
the
vessels
,
and
drink
of
that
which
the
young
men
haue
drawne
.
]
Thirst
will
come
vpon
the
painefull
labourer
,
and
it
must
be
quenched
:
Boaz
therefore
had
prouided
for
his
seruants
vessels
for
water
,
which
the
young
men
drew
;
of
this
hee
giueth
Ruth
leaue
to
drinke
.
It
may
seeme
a
very
small
kindnesse
to
vouchsafe
her
libertie
to
drinke
of
the
water
;
but
we
must
know
that
it
was
common
drinke
for
the
best
,
aswell
as
the
worst
:
Saul
drunke
a
worke
of
mercy
and
loue
may
be
shewed
in
a
small
matter
,
as
in
a
cup
Verse
10.
Then
she
fell
on
her
face
,
and
bowed
her selfe
to
the
ground
,
and
said
vnto
him
,
Why
haue
I
found
grace
in
thine
eyes
,
that
thou
shouldest
take
knowledge
of
me
,
seeing
I
am
a
stranger
?
RVths
thankfulnesse
to
Boaz
set
out
by
action
and
speech
:
the
action
was
a
most
humble
and
lowly
gesture
;
the
speech
was
an
acknowledgement
of
fauour
with
admiration
,
with
a
reason
thereof
,
for
that
she
was
a
woman
of
another
nation
.
Then
she
fell
on
her
face
,
and
bowed
her selfe
to
the
ground
.
]
Thus
Ruth
beginneth
to
shew
her
thankfulnesse
in
a
most
respectiue
fashion
;
which
commendeth
to
vs
her
good
manners
to
so
great
a
person
.
This
manner
of
behauiour
was
much
vsed
in
those
Easterne
parts
;
as
we
may
see
in
Iacob
to
Esau
;
Abraham
to
the
Hittites
;
Dauid
to
Ionathan
;
It
may
bee
,
some
will
here
make
some
questions
;
as
first
,
Whether
it
be
lawfull
to
giue
honour
thus
vnto
man
,
in
such
an
adoring
manner
?
This
is
answered
before
:
for
the
holy
Ghost
recordeth
it
as
commendable
.
Secondly
,
then
what
difference
betweene
this
which
is
done
to
men
,
and
that
which
is
done
to
God
Almighty
?
Surely
,
in
respect
of
the
outward
act
,
no
difference
is
there
at
all
,
but
of
the
minde
,
which
doth
conceiue
of
God
herein
as
God
,
and
so
this
outward
humiliation
becommeth
diuine
adoration
;
and
of
man
,
but
as
man
,
worthy
of
reuerence
and
honour
for
his
place
,
his
age
and
gifts
,
and
so
the
worship
and
reuerence
done
him
,
is
onely
ciuill
.
Thirdly
,
some
perhaps
will
aske
,
Whether
this
may
be
giuen
vnto
wicked
men
?
Yes
without
doubt
,
as
we
see
Iacobs
reuerence
to
profane
Esau
;
Dauids
,
to
wicked
Saul
;
and
Abrahams
bowing
of
himselfe
to
the
idolatrous
Hittites
:
for
men
and
their
places
are
to
be
distinguished
.
True
it
is
,
that
Elisha
shewed
little
respect
vnto
Iehoram
;
and
Mordecai
would
doe
no
reuerence
to
proud
Haman
:
but
these
had
(
no
doubt
)
some
extraordinary
warrant
so
to
doe
,
and
are
not
therefore
for
ordinary
imitation
;
the
reasons
alleaged
for
Mordecai
are
knowne
,
and
therefore
I
will
not
trouble
here
the
Reader
with
them
,
because
they
bee
but
weake
coniectures
.
Why
haue
I
found
grace
in
thine
eyes
,
that
thou
shouldest
take
knowledge
of
me
,
seeing
I
am
a
stranger
?
]
This
humble
soule
wondreth
at
his
so
great
kindnesse
,
though
it
was
but
to
haue
leaue
to
gleane
,
and
to
drinke
water
out
of
the
vessels
:
She
thought
it
strange
,
that
so
great
a
personage
should
speake
thus
respectiuely
to
her
that
was
but
a
stranger
.
From
hence
may
we
obserue
,
first
,
that
the
vertuous
and
thankefull
persons
take
most
kindly
such
fauours
as
bee
shewed
them
,
and
doe
wonder
rather
thereat
,
then
make
light
thereof
,
though
but
in
common
and
meane
things
,
especially
if
the
fauours
bee
done
with
cheerefulnesse
,
as
this
vertuous
woman
Ruth
doth
here
;
for
such
doe
looke
into
themselues
,
and
their
vnworthinesse
,
thinking
with
themselues
what
might
rather
withdraw
mens
affections
from
them
,
than
win
them
to
them
.
They
also
looke
vp
to
God
,
and
doe
behold
him
in
the
Giuer
,
she
being
as
Gods
hand
offering
his
mercies
to
them
.
These
things
make
them
to
bee
very
thankfull
,
and
to
expresse
it
fully
.
This
example
of
thankfulnesse
is
to
be
imitated
of
euery
one
beholden
vnto
others
,
and
iustly
reproueth
the
vngratefull
;
of
which
there
be
these
sorts
,
First
,
such
as
receiue
fauours
,
&
will
not
acknowledge
them
like
the
nine
Lepers
.
Secondly
,
such
as
scornefully
it
is
a
great
fauour
and
grace
for
a
rich
Inhabitant
,
to
take
knowledge
of
one
poore
&
a
stranger
too
.
This
Ruth
in
her
words
here
confesseth
and
admireth
.
For
indeed
,
nothing
but
goodnesse
in
a
man
maketh
him
kind
to
strangers
,
especially
poore
ones
:
it
is
not
nature
,
nor
worldly
reason
.
And
therefore
when
strangers
find
fauour
where
they
come
,
let
them
acknowledge
it
a
great
kindnesse
,
and
a
mercy
of
God
,
and
a
worke
of
his
grace
.
III.
That
a
godly
man
,
as
Boaz
,
will
be
good
vnto
the
godly
poore
,
though
a
stranger
.
And
so
should
wee
;
as
the
Apostle
commendeth
it
to
vs
;
and
our
Sauiour
in
the
shamefastnesse
,
wisedome
and
humilitie
are
excellent
ornaments
of
praise
in
a
woman
,
as
they
are
here
in
Ruth
;
shee
cast
downe
her
eyes
,
not
looking
impudently
vpon
him
,
shee
bowed
to
the
ground
,
and
shewed
humilitie
,
and
her
words
were
effectuall
and
few
,
and
therein
was
her
wisedome
.
These
three
,
shamefast
countenance
,
humble
gesture
,
and
fewnesse
of
words
,
doe
grace
a
woman
highly
,
and
doe
winne
her
honour
,
though
neuer
so
poore
.
And
therefore
let
women
labour
for
them
,
more
then
for
a
faire
face
,
gay
clothes
,
and
a
great
portion
;
these
make
them
saleable
with
wantons
and
worldlings
:
but
the
other
with
the
wise
and
vertuous
.
This
reproueth
such
as
be
of
a
proud
and
hawtie
carriage
,
Verse
11.
And
Boaz
answered
and
said
vnto
her
,
It
hath
fully
beene
shewed
me
,
all
that
thou
hast
done
vnto
thy
mother
in
law
,
since
the
death
of
thine
husband
;
and
how
thou
hast
left
thy
father
and
thy
mother
,
and
the
land
of
thy
natiuity
,
and
art
come
vnto
a
people
,
which
thou
knewest
not
heretofore
.
BOaz
his
reply
vnto
Ruth
,
giuing
her
the
reasons
of
his
kindnesse
towards
her
a
stranger
;
which
was
by
relation
made
to
him
before
this
,
of
her
vertues
shewed
in
her
loue
to
her
mother
in
law
,
and
in
her
grace
and
godlinesse
,
leauing
her
own
country
,
to
come
and
dwell
amongst
Gods
people
,
though
vnknowne
to
her
aforetime
.
And
Boaz
answered
and
said
vnto
her
,
It
hath
fully
beene
shewed
mee
,
all
that
thou
hast
done
.
A
good
report
,
and
that
to
the
full
,
was
spred
abroad
of
Ruth
:
of
which
Boaz
had
taken
notice
,
and
for
which
he
was
so
kind
to
her
,
as
hee
here
acknowledgeth
.
Whence
note
,
I.
That
vertue
shall
not
want
Trumpeters
to
sound
out
her
praises
to
the
full
,
Psal.
37.
6.
Ruth
was
made
renowned
among
all
the
people
,
&
Ioseph
at
length
throughout
all
the
land
of
Egypt
:
which
is
Gods
mercy
for
encouragement
to
vertue
;
and
this
will
those
doe
which
loue
vertue
in
others
.
Therefore
let
such
as
would
be
renowned
,
striue
to
be
vertuous
:
It
is
the
worthiest
matter
of
praise
and
commendation
.
It
procureth
loue
,
and
that
true
loue
of
such
as
neuer
see
vs
,
as
did
Salomons
fame
,
and
so
Christs
;
It
causeth
an
honorable
remembrance
well-doing
procureth
fauour
to
the
poore
,
though
strangers
,
at
the
hands
of
the
vertuous
:
for
this
was
the
cause
of
Boaz
loue
to
Ruth
,
as
here
he
acknowledgeth
:
and
this
is
true
godlinesse
,
to
loue
others
for
their
goodnes
.
Would
you
poore
find
fauour
?
Labour
to
be
vertuous
:
for
God
will
procure
the
liking
of
others
,
and
moue
them
to
doe
you
good
,
as
God
did
Boaz
heart
towards
Ruth
.
This
is
the
way
to
doe
you
good
,
and
not
to
liue
idlely
,
lewdly
,
and
by
flatterie
and
talebearing
,
to
think
to
prosper
,
which
is
the
trade
of
too
many
poore
ones
.
With
some
for
a
while
they
may
find
fauour
,
but
in
the
meane
space
they
procure
hatred
of
some
others
,
and
at
length
will
be
abhorred
of
all
.
And
here
let
the
rich
learne
vpon
whom
to
bestow
freely
their
kindnesse
,
and
whom
to
loue
and
respect
,
euen
the
godly
poore
,
such
as
bee
Vnto
thy
mother
in
law
since
the
death
of
thine
husband
.
]
Thus
Boaz
beginneth
to
particularize
her
vertues
;
and
the
first
here
is
her
louing
carriage
,
and
praise-worthy
behauiour
vnto
her
mother
in
law
,
not
onely
while
her
husband
liued
,
but
euer
after
,
not
ceasing
to
loue
because
he
was
dead
,
for
whose
sake
shee
first
was
occasioned
to
loue
her
.
Due
prayses
can
be
shewed
in
particular
vertues
.
See
it
in
the
praises
of
Iob
,
Cornelius
,
the
whom
we
loue
for
our
friends
sake
being
aliue
,
if
loue
be
vnfaigned
,
it
will
appeare
,
when
they
be
dead
.
This
is
Ruths
loue
vnto
Naomi
,
Dauids
to
Mephibosheth
for
Ionathans
sake
.
True
loue
is
a
fountaine
that
neuer
can
be
drawne
drie
.
This
reproueth
the
loose
loue
of
many
,
who
can
loue
,
and
lightly
turne
it
into
hatred
of
the
same
person
vpon
small
occasions
;
such
also
as
can
loue
their
friend
for
his
time
,
but
when
he
is
dead
,
will
neglect
all
respect
to
euery
one
of
his
,
whom
in
his
dayes
they
pretended
to
loue
.
And
how
thou
hast
left
thy
father
and
thy
mother
,
and
the
land
of
thy
natiuity
,
and
art
come
vnto
a
people
which
thou
knewest
not
heretofore
.
This
was
rare
loue
,
and
a
very
great
measure
of
grace
,
for
Religon
sake
,
to
forsake
naturall
parents
;
for
a
mother
in
Law
,
her
owne
country
,
for
a
strange
nation
and
people
:
shee
must
needs
bee
endued
with
a
strong
faith
,
and
an
extraordinary
measure
of
loue
to
Religion
,
and
the
worship
of
the
true
God
.
By
which
wee
see
,
that
faith
and
feruent
loue
ouercome
all
difficulties
;
euen
nature
it selfe
,
as
here
in
her
,
so
in
Abraham
,
when
leauing
his
vertue
and
grace
are
the
greatest
motiues
to
incite
great
men
,
which
be
also
good
men
,
vnto
the
workes
of
mercy
and
bounty
to
the
poore
:
as
we
here
see
by
Boaz
speeches
;
for
vertue
is
louely
to
them
which
are
vertuous
,
though
the
parties
be
neuer
so
poore
.
Let
them
the
poore
labour
for
grace
and
godlinesse
,
that
they
may
find
mercy
at
the
hands
of
the
wealthy
,
for
if
they
feare
God
,
he
wil
be
their
spokes-man
,
hee
will
moue
the
hearts
of
others
to
doe
them
good
.
Though
this
bee
the
way
to
procure
fauour
,
yet
commonly
we
see
the
poore
idle
,
and
too
lewd
of
life
;
and
yet
they
murmure
,
curse
,
and
rage
,
if
they
be
not
relieued
:
for
they
thinke
they
ought
to
be
relieued
,
euen
because
they
bee
poore
,
though
neuer
so
wicked
,
though
they
will
hardly
labour
to
take
any
paines
to
liue
,
when
of
such
the
Apostle
speaketh
,
that
they
should
not
be
relieued
.
Hee
that
will
not
labour
,
let
him
not
eate
,
Verse
12.
The
Lord
recompence
thy
worke
,
and
a
full
reward
be
giuen
thee
of
the
Lord
God
of
Israel
,
vnder
whose
wings
thou
art
come
to
trust
.
THese
words
are
a
prayer
and
blessing
pronounced
out
of
the
mouth
of
Boaz
vpon
poore
Ruth
.
which
doth
maruailously
set
out
the
pietie
of
this
man
.
Here
may
be
noted
,
who
makes
this
request
,
to
whom
,
for
what
,
for
whom
,
and
why
.
The
Lord
recompence
thy
worke
.
]
This
rich
Boaz
prayeth
for
poore
Ruth
.
Whence
note
,
I.
That
there
is
a
recompence
of
reward
from
God
,
euen
to
the
poore
for
well-doing
:
this
the
prayer
of
Boaz
sheweth
,
who
else
would
not
haue
begged
it
at
Gods
hand
;
and
we
must
know
,
that
the
Lord
in
promising
to
reward
well-doing
,
excepts
against
none
,
rich
nor
poore
,
but
will
recompence
the
wel-doer
,
be
he
whosoeuer
;
with
him
is
no
respect
of
persons
,
but
he
that
worketh
righteousnesse
,
is
accepted
Quest.
Here
it
may
be
demanded
,
what
good
workes
can
the
poore
doe
,
to
expect
reward
from
God
,
seeing
they
haue
no
riches
?
Answ.
A
good
worke
is
not
,
nor
stands
not
onely
in
giuing
almes
,
and
such
like
things
,
for
then
should
onely
the
rich
be
doers
of
good
workes
:
but
many
other
things
are
good
workes
,
and
approued
of
God
,
and
which
he
will
recompence
,
which
the
poore
,
that
haue
not
one
peny
,
may
doe
;
as
to
doe
the
duety
of
loue
and
obedience
to
their
parents
,
or
to
others
to
whom
they
owe
it
;
to
forsake
idolatrie
for
the
true
worship
of
God
;
to
leaue
their
countrey
for
the
Lords
sake
and
for
his
people
;
to
forsake
their
old
heathenish
acquaintance
and
kindred
.
All
which
Ruth
did
:
and
these
may
the
poore
doe
,
which
workes
God
will
recompence
;
and
all
other
dueties
which
one
oweth
to
another
,
in
any
sort
,
being
done
in
faith
,
in
loue
,
and
in
obedience
to
God
,
they
are
good
workes
,
and
the
Lord
will
reward
The
rich
,
from
the
example
of
Boaz
,
may
not
thinke
scorne
to
pray
,
and
that
very
heartily
for
the
poore
.
It
is
a
very
rare
example
to
see
so
mighty
a
man
of
wealth
,
and
so
high
in
authoritie
,
to
be
so
much
taken
vp
in
his
affection
,
in
considering
the
poore
womans
vertue
,
as
to
breake
forth
into
so
vehement
a
prayer
as
this
was
,
as
appeareth
by
the
doubling
of
the
words
:
and
yet
this
ought
rich
men
to
doe
,
if
they
thinke
that
the
poore
are
not
excluded
out
of
the
communion
of
Saints
,
and
that
they
be
the
children
of
God
with
them
,
as
they
are
taught
in
the
Lords
Prayer
.
This
would
shew
a
great
measure
of
grace
,
this
would
encourage
much
the
poore
to
goe
on
in
well-doing
.
But
,
alas
,
this
comes
not
once
into
the
thought
of
a
rich
man
;
he
thinks
the
poore
bound
to
pray
for
him
,
but
himselfe
not
at
all
,
vpon
any
occasion
for
them
,
because
he
thinkes
he
can
pleasure
them
,
but
they
can
no
way
pleasure
him
;
so
he
considereth
onely
outward
and
personall
benefit
,
and
not
the
excellencie
of
vertue
,
and
fruit
thereof
to
them
and
others
,
as
Boaz
did
.
And
a
full
reward
be
giuen
thee
.
]
A
good
man
thinkes
his
mercies
and
kindnesse
are
not
enough
to
recompence
and
reward
the
vertue
,
and
workes
of
welldoint
in
others
:
for
he
valueth
vertue
aboue
wealth
,
and
aboue
the
price
of
all
these
transitorie
things
.
Againe
note
,
that
there
is
to
be
expected
a
full
reward
for
a
good
worke
;
I
say
,
first
a
reward
,
yet
so
,
that
it
be
looked
for
in
mercy
,
and
not
in
merit
;
for
God
hath
promised
a
reward
,
and
that
in
many
places
of
Scripture
;
and
then
it
shall
be
a
full
reward
,
which
Boaz
prayeth
for
here
,
to
be
giuen
to
Ruth
:
which
shall
be
certainely
accomplished
in
the
life
to
come
,
&
here
sometime
in
a
great
measure
,
as
it
was
to
Ruth
,
in
giuing
her
Boaz
for
an
husband
,
which
he
little
thought
of
in
this
prayer
,
that
he
should
be
the
reward
of
her
godlinesse
and
grace
.
This
is
an
excellent
incouragement
to
vertue
and
good
workes
.
Of
the
Lord
God
of
Israel
.
]
Israel
was
Iacobs
name
,
and
now
applied
to
all
his
posterity
the
people
of
God
:
Thus
was
the
true
God
called
,
by
the
name
of
God
,
noting
the
persons
in
the
Trinity
;
and
of
Lord
,
noting
his
substance
,
and
being
of
himselfe
,
as
the
originall
words
to
the
Learned
doe
shew
;
and
he
is
the
Lord
God
of
Israel
,
because
it
is
not
in
man
,
but
it
must
be
God
that
can
make
a
full
payment
to
godlinesse
;
the
full
reward
is
to
be
giuen
of
him
,
and
therefore
from
him
it
is
to
be
expected
,
who
hath
the
recompence
in
his
hand
,
in
full
perfection
.
Vnder
whose
wings
.
]
A
figuratiue
speech
vsuall
in
Psalmes
to
expresse
the
loue
of
God
,
and
the
They
are
safely
protected
,
who
come
to
the
Lord
and
trust
in
him
:
for
Thou
art
come
to
trust
.
]
Boaz
taketh
it
for
granted
,
that
shee
had
faith
:
for
they
that
come
to
Verse
13.
Then
she
said
,
Let
me
find
fauour
in
thy
sight
,
my
Lord
,
for
thou
hast
comforted
mee
,
and
for
that
thou
hast
spoken
friendly
vnto
thine
hand-maid
,
though
I
be
not
like
vnto
one
of
thine
hand-maidens
.
RVTHS
speech
vnto
Boaz
,
acknowledging
his
fauour
with
great
humility
,
shewing
what
it
wrought
in
her
,
and
the
reason
also
thereof
,
with
a
debasing
of
her selfe
as
inferior
to
his
seruants
.
Then
shee
said
,
Let
me
find
fauour
in
thy
sight
.
]
These
words
may
be
read
two
wayes
,
either
thus
as
here
,
and
then
they
shew
Ruths
desire
of
the
countenance
of
his
fauour
.
For
the
poore
doe
not
onely
desire
to
get
the
rich
mans
good
will
,
but
would
gladly
haue
it
continued
.
And
a
thankefull
mind
seeketh
the
continuance
of
vndeserued
fauours
,
and
not
Hanuns
part
,
2.
Sam.
10.
Or
the
words
may
be
read
thus
,
I
doe
find
fauour
in
thy
sight
.
And
it
is
then
,
as
if
shee
had
said
,
It
is
enough
that
I
a
poore
stranger
find
this
fauour
in
thine
eyes
;
so
are
the
words
to
be
taken
,
Gen.
33.
15.
and
so
in
2.
Sam.
16.
4.
Shee
did
not
expect
so
much
at
his
hands
:
and
therefore
knowing
her selfe
to
haue
deserued
nothing
at
his
hands
,
shee
rests
very
thankefull
for
this
so
great
a
kindnesse
:
For
where
nothing
is
deserued
,
and
nothing
owing
,
there
to
finde
speciall
fauour
,
deserueth
great
thankes
:
Which
heere
shee
acknowledgeth
;
and
in
the
like
case
so
must
we
.
The
choise
of
the
reading
I
leaue
to
mens
will
;
either
may
stand
,
and
the
Learned
in
the
tongue
vse
either
;
and
our
last
Translation
in
the
margent
leaueth
it
free
.
The
thing
shee
either
asketh
,
or
acknowledgeth
,
is
fauour
,
or
mercy
,
compassion
and
good
will
(
all
My
Lord
.
]
A
title
of
reuerence
shee
giueth
him
.
The
word
signifieth
such
a
one
as
beareth
vp
It
is
lawfull
to
giue
honorable
titles
vnto
men
,
as
befitteth
their
place
;
So
did
Aaron
to
Moses
;
Hannah
to
Samuel
;
Obadiah
to
Eliah
;
and
Hazael
to
Elisha
;
and
so
did
the
Hittites
to
Abraham
;
so
as
both
such
as
were
in
,
and
such
as
were
out
of
the
Church
vsed
such
tearmes
of
reuerence
;
and
therefore
may
they
be
vsed
,
as
Saint
Luke
did
,
and
the
more
humble
men
of
good
place
&
wealth
shew
themselues
to
be
,
the
more
honour
they
get
,
as
we
see
here
:
Shee
did
him
reuerence
before
,
verse
10.
in
a
most
humble
gesture
,
when
shee
saw
his
worldly
kindnesse
:
but
now
perceiuing
the
ground
to
be
the
loue
of
her
vertues
,
and
so
himselfe
to
be
a
louer
of
vertue
,
shee
calleth
him
Lord
,
encreasing
in
her
honouring
of
him
,
as
shee
tooke
knowledge
of
his
worthinesse
,
the
more
for
his
loue
of
vertue
and
godlinesse
,
then
for
the
outward
and
worldly
kindnesse
.
Here
is
wisedome
,
and
an
excellent
example
teaching
how
to
honour
men
truely
,
how
farre
,
and
especially
for
what
.
This
instructeth
men
to
carry
themselues
lowly
,
which
are
of
place
,
and
to
expresse
their
loue
of
vertue
:
it
shall
not
make
them
be
lesse
,
but
more
esteemed
by
much
of
those
that
be
godly
and
wise
;
else
were
they
reprouable
.
Ionathans
humility
and
goodnesse
lost
For
that
thou
hast
comforted
me
:
]
to
wit
,
a
stranger
,
a
widdow
,
and
poore
,
euen
me
hast
thou
comforted
by
such
gracious
speeches
,
so
full
of
mercy
and
pietie
.
The
word
comforted
,
by
an
Antiphrasis
Afflictions
are
not
ioyous
to
any
for
the
present
,
they
will
make
sad
the
heart
of
the
best
for
a
while
,
so
long
as
we
carry
about
this
corrupt
heart
and
nature
of
ours
;
and
therefore
let
men
looke
vpon
the
afflicted
with
compassion
,
to
comfort
them
.
Many
wayes
did
Boaz
comfort
poore
Ruth
:
First
,
by
a
louing
appellation
,
calling
her
his
daughter
,
verse
8.
Secondly
,
by
allowing
her
to
gleane
in
his
fields
,
and
willing
herso
to
continue
with
his
maidens
,
vers.
8
,
9.
Thirdly
,
by
charging
his
seruants
in
her
hearing
,
not
to
touch
her
,
verse
9.
Fourthly
,
by
graunting
her
freedome
to
drinke
with
his
seruants
when
shee
should
be
thirstie
.
Fifthly
,
by
commending
her
vertues
,
and
making
mention
of
her
former
well-doing
.
And
sixtly
,
in
heartily
praying
for
her
.
Thus
may
the
poore
afflicted
be
comforted
by
the
wealthy
and
persons
of
authority
,
and
especially
in
praysing
their
vertues
and
praying
for
them
:
for
the
godly
esteeme
highly
of
the
prayers
of
the
godly
:
for
they
know
that
God
heareth
them
.
The
prayer
of
faith
and
feruency
And
for
that
thou
hast
spoken
friendly
vnto
thine
handmaid
.
]
This
sheweth
wherein
shee
tooke
the
greatest
comfort
,
euen
in
his
last
words
,
in
praising
her
vertues
,
and
praying
for
her
:
which
sheweth
,
what
it
is
wherein
the
godly
poore
take
speciall
comfort
,
euen
in
their
good
name
for
well-doing
,
and
in
the
prayers
of
such
as
be
godly
.
To
be
praised
of
the
godly
for
well-doing
,
is
great
comfort
:
for
they
be
the
best
Iudges
thereof
,
and
they
be
the
best
men
;
and
their
prayers
,
as
before
is
noted
,
are
auaileable
with
God
.
Let
vs
then
striue
to
get
a
good
name
with
them
,
and
to
haue
their
prayers
,
and
requests
to
God
for
vs
;
and
when
we
get
these
,
let
vs
be
comforted
therein
.
The
word
translated
friendly
,
is
in
the
Hebrew
,
to
the
The
heart
is
affected
with
comfortable
words
.
Thus
Ioseph
spake
with
their
heart
;
and
so
spake
Saint
Paul
to
the
Thessalonians
:
godly
and
humble
persons
are
in
themselues
no
whit
the
higher
minded
for
the
good
that
is
spoken
of
them
,
nor
for
the
countenance
of
great
persons
towards
them
:
for
they
truely
know
themselues
to
be
nothing
,
and
that
all
is
from
God
,
the
Fountaine
of
goodnesse
.
Therefore
there
is
no
danger
to
praise
these
vpon
iust
cause
to
their
faces
for
their
comfort
,
as
Boaz
doth
Ruth
here
,
especially
being
in
a
low
estate
,
and
in
affliction
.
Though
I
be
not
like
one
of
thine
handmaidens
.
]
Thus
doth
Ruth
debase
her selfe
:
for
such
as
be
truely
religious
,
haue
a
low
esteeme
of
themselues
:
The
examples
are
pregnant
in
Moses
,
Gideon
,
Abigail
,
Ioseph
,
Moses
,
Dauid
,
Ester
ruled
by
Mordecai
,
and
in
the
Apostle
Saint
Paul
.
Fifthly
,
they
scorne
no
duety
,
though
meane
,
if
it
Eue
;
Absalom
;
with
Corah
and
his
company
.
Thirdly
,
they
are
in
prosperity
impatient
,
and
cannot
endure
the
neglect
of
duety
towards
them
,
which
they
looke
for
,
as
Haman
.
Lastly
,
Quest.
Here
it
may
be
asked
how
Ruth
was
vnlike
to
Boaz
handmaidens
?
Answ.
It
is
thought
shee
so
spake
,
because
shee
was
not
an
Israelitish
borne
,
one
within
the
Couenant
and
of
Gods
people
,
but
a
Moabitish
woman
,
of
an
idolatrous
kindred
,
and
incestuous
race
.
In
which
respect
she
might
well
thinke
her selfe
inferiour
to
them
:
for
the
children
of
the
Church
are
more
excellent
than
any
other
people
whatsoeuer
.
Dauid
therefore
held
it
better
to
be
a
dore-keeper
in
Gods
house
,
than
to
dwell
in
the
Tents
of
the
vngodly
;
and
Moses
iudged
the
Israelites
in
affliction
more
happy
,
then
the
Egyptians
and
himselfe
in
Pharaoes
court
;
for
the
Churches
children
are
Gods
Children
,
when
all
other
are
but
his
seruants
;
they
are
in
the
couenant
of
God
,
the
other
strangers
;
they
haue
spirituall
gifts
communicated
to
them
,
the
other
enioy
but
temporall
fauours
:
they
are
highly
esteemed
of
God
,
and
bought
with
a
price
,
when
the
other
are
accounted
but
as
whelps
,
as
Christ
spake
to
the
Canaanitish
woman
,
and
are
left
in
their
spirituall
captiuity
;
they
haue
Angels
for
their
guard
,
and
commanded
to
attend
vpon
them
,
the
other
haue
not
so
:
Lastly
,
they
haue
inheritance
in
Heauen
,
but
the
wicked
shall
goe
into
Hell
,
and
all
the
people
which
forget
God
.
And
therefore
in
this
respect
Ruth
might
speake
truely
,
though
now
shee
was
become
a
Proselyte
,
and
so
was
to
be
held
as
one
of
the
Lords
people
.
Verse
14.
And
Boaz
said
vnto
her
,
At
meale
time
come
thou
hither
,
and
eate
of
the
bread
,
and
dip
thy
morsell
in
the
vineger
.
And
shee
sate
besides
the
Reapers
:
and
he
reached
her
parched
corne
,
and
shee
did
eate
,
and
was
sufficed
,
and
left
.
THe
last
words
of
Boaz
in
this
first
conference
with
Ruth
,
still
expressing
more
and
more
his
loue
vnto
her
.
First
,
in
calling
her
to
their
victuals
.
Then
,
in
giuing
her
some
himselfe
,
euen
so
much
,
as
was
sufficient
for
the
present
,
and
more
also
:
for
shee
left
thereof
.
So
here
Boaz
inuiteth
her
to
dine
with
them
;
then
shee
sitteth
downe
,
he
welcommeth
her
,
and
shee
eateth
and
is
sufficed
.
And
Boaz
said
vnto
her
.
]
The
more
thankefull
she
shewed
her selfe
,
the
more
fauour
she
found
:
for
thankefulnesse
and
humilitie
increase
fauour
,
as
we
see
here
:
Which
two
vertues
are
so
louely
,
as
they
draw
the
liking
of
all
men
vnto
them
:
humilitie
graceth
a
mans
person
,
and
another
thinketh
himselfe
honoured
by
a
humble
carriage
towards
him
,
and
thankes
is
the
praising
of
his
goodnesse
,
and
an
acknowledgement
of
being
beholden
,
which
doe
much
moue
mens
hearts
vnto
kindnesse
and
fauour
:
very
thankefull
was
Saint
Paul
,
and
so
was
Dauid
to
them
which
did
At
meale
time
come
thou
hither
.
]
Boaz
knew
her
to
be
poore
,
and
therefore
he
helpeth
euery
way
to
supply
her
wants
;
in
the
field
for
the
present
,
but
he
leaueth
her
to
her
labour
,
to
prouide
for
afterwards
.
And
thus
the
poore
are
to
be
sustained
in
their
present
wants
so
,
as
they
may
yet
follow
their
calling
,
and
labour
therein
.
In
saying
at
Meale
time
,
it
noteth
that
there
were
set
times
to
eate
,
&
preparation
made
for
it
.
And
so
indeed
do
good
housholders
,
as
we
see
in
the
commendations
of
the
good
huswife
:
There
is
that
with-holdeth
more
then
is
meete
,
but
it
tendeth
to
pouerty
.
This
also
is
contrary
to
that
precept
in
some
sort
,
Thou
shalt
not
muzzell
the
mouth
of
the
Oxe
,
which
treadeth
out
the
corne
.
And
it
is
contrary
to
the
condition
of
such
as
be
godly
:
for
such
a
one
is
mercifull
to
his
beast
,
then
much
more
to
his
seruant
.
And
eate
of
the
bread
,
and
dip
thy
morfell
in
the
vineger
.
]
Here
is
their
houshold
fare
and
haruest
mens
feeding
:
they
had
bread
of
wheat
,
but
the
a
mercifull
man
will
not
onely
relieue
the
poore
abroad
,
but
sometimes
at
home
with
the
food
of
his
family
,
as
Iob
homely
and
plaine
fare
the
godly
in
former
times
were
contented
to
liue
with
vsually
.
See
this
in
Abraham
his
intertainement
,
Bread
,
Butter
,
Milke
and
Veale
;
he
runneth
to
fetch
the
Calfe
himselfe
;
Sarah
bakes
the
Cakes
,
and
the
man
dresseth
the
Calfe
,
for
which
the
strangers
stay
.
Poore
And
she
sate
besides
the
reapers
.
]
She
did
not
impudently
thrust
in
her selfe
amongst
them
,
but
modestly
tooke
place
somewhere
besides
them
.
Whose
example
teacheth
,
that
free
fauours
are
to
be
modestly
receiued
of
the
poore
.
It
is
ciuilitie
,
it
is
a
vertue
praise
worthy
.
And
therefore
let
the
poore
learne
modesty
,
learne
to
carry
themselues
as
they
ought
,
they
shall
procure
more
fauour
then
the
impudent
,
&
the
vnmannerly
beggers
.
And
he
reached
her
parched
corne
:
]
That
is
,
corne
steept
and
dryed
,
and
made
for
to
eate
;
this
wee
reade
of
elsewhere
also
,
as
a
common
food
,
it
is
a
note
of
respect
,
when
the
Master
of
the
table
reacheth
of
that
which
is
before
him
vnto
a
godly
rich
man
can
be
content
,
that
the
godly
poore
taste
of
the
best
of
that
which
is
before
him
:
for
such
he
knoweth
are
neere
to
him
in
Christ
,
and
deare
to
God
his
Father
.
He
gaue
not
to
Ruth
what
hee
would
haue
giuen
to
his
dogs
,
or
what
is
hardly
fit
for
dogs
,
or
good
for
none
but
for
dogs
.
Many
indeed
giue
to
their
dogs
what
might
be
fit
for
the
poore
:
(
an
euill
sin
vnder
the
Sunne
,
which
may
cause
them
or
theirs
to
want
:
)
and
other
giue
onely
to
the
poore
,
what
else
they
would
giue
their
dogs
,
by
a
too
base
estimation
of
their
poore
brethren
;
such
gifts
are
not
esteemed
of
God
,
though
hee
say
,
that
what
is
giuen
to
them
,
is
lent
to
him
:
but
it
must
bee
an
Almes
beseeming
them
,
and
fit
for
a
Christian
to
giue
to
a
man
,
and
not
vnto
a
dog
.
And
she
did
eat
,
and
was
satisfied
,
and
left
.
]
As
she
sate
downe
to
eate
,
being
bidden
,
so
she
did
eate
as
much
as
did
suffice
,
and
left
.
Which
sheweth
,
first
,
her
plentie
,
which
is
a
blessing
of
God
,
to
haue
enough
to
suffice
nature
;
for
so
God
promiseth
to
his
.
Now
,
this
blessing
stands
in
three
things
;
first
,
in
health
with
a
good
stomake
,
that
nature
may
receiue
food
for
nourishment
:
secondly
,
in
competencie
of
food
,
and
wholesome
withall
:
thirdly
,
in
Gods
blessing
of
the
same
receiued
,
that
it
may
strengthen
vs
:
none
of
these
can
bee
wanting
to
the
necessarie
preseruation
of
life
:
for
stomake
without
food
,
food
without
health
and
stomake
,
and
both
without
Gods
blessing
,
are
not
able
to
saue
life
;
where
therefore
they
concurre
,
men
haue
cause
to
blesse
God
:
so
much
for
the
plentie
.
In
the
next
is
shewed
her
moderation
:
shee
ate
not
to
satietie
,
but
what
was
sufficient
:
for
moderate
feeders
eate
only
to
content
nature
;
and
that
is
sufficient
which
refresheth
the
body
,
and
keepeth
it
apt
for
labour
,
and
not
that
which
satisfieth
the
vnruly
appetite
,
but
ouer-chargeth
nature
.
This
teacheth
vs
to
eate
what
may
suffice
,
and
be
thankfull
to
God
;
two
extremes
are
to
be
auoided
:
the
one
is
such
abstinence
,
whereby
sufficient
food
is
not
receiued
to
sustaine
life
;
either
of
a
foolish
deuotion
,
as
some
formerly
haue
done
;
or
else
of
a
desperate
neglect
of
life
,
which
is
the
murthering
of
a
mans
selfe
.
The
other
is
excesse
,
which
is
the
sinne
of
gluttony
,
ouercharging
nature
,
which
sinne
is
forbidden
in
Scripture
:
it
breedeth
securitie
in
the
heart
,
and
Vers.
15.
And
when
she
was
risen
vp
to
gleane
,
Boaz
commanded
his
yong
men
,
saying
,
Let
her
gleane
euen
among
the
sheaues
,
and
reproach
her
not
.
RVTHS
returne
to
her
labour
is
here
set
downe
,
and
her
encouragement
in
the
same
by
Boaz
his
loue
,
who
charged
his
seruants
to
giue
her
leaue
to
gleane
,
and
that
among
the
sheaues
,
and
not
reproach
her
for
so
doing
.
Before
I
come
to
the
words
,
here
it
may
be
demanded
,
Whether
there
was
giuing
of
thankes
,
seeing
there
sitting
downe
,
and
there
arising
vp
to
labour
is
mentioned
,
but
not
this
duety
of
thanksgiuing
,
and
prayer
to
God
for
a
blessing
vpon
their
food
?
Answ.
We
are
to
thinke
they
did
,
though
not
here
noted
:
for
euery
thing
is
not
written
which
there
was
done
;
as
Ruths
thanks
for
her
food
,
which
we
cannot
thinke
shee
omitted
,
who
before
did
shew
her selfe
euery
way
so
thankefull
.
And
there
are
such
reasons
to
perswade
vs
that
Boaz
would
not
neglect
this
duety
,
as
we
may
easily
admit
his
giuing
of
thankes
.
First
,
his
owne
godlinesse
and
knowledge
of
his
duety
;
and
then
the
commandement
of
God
,
Deut.
8.
10.
which
he
could
not
be
ignorant
of
,
and
of
which
no
doubt
he
made
conscience
.
Therefore
let
not
any
from
hence
gather
a
loose
liberty
to
neglect
this
duety
,
because
the
holy
Writer
mentioneth
it
not
,
but
learne
from
other
places
to
know
it
to
be
their
And
when
shee
was
risen
vp
to
gleane
.
]
The
History
turneth
againe
to
Ruth
,
and
sheweth
what
shee
did
after
her
repast
,
and
the
liberall
feeding
allowed
her
by
Boaz
:
she
betooke
her selfe
to
gleaning
againe
,
and
returned
to
her
former
labour
.
Whence
we
may
learne
,
I.
That
the
godly
poore
,
by
their
fauours
receiued
,
and
helps
in
their
need
,
are
not
the
more
negligent
,
but
the
rather
the
more
painefull
in
their
labours
,
as
may
be
seene
here
in
Ruth
.
For
they
know
that
such
helps
are
for
to
stirre
them
vp
to
well-doing
,
which
vse
they
make
of
them
,
and
not
to
liue
idly
,
as
many
doe
,
who
are
not
the
true
vse
and
end
of
receiuing
food
,
is
to
strengthen
our
bodies
to
preserue
them
in
labour
.
Ruth
eateth
to
suffice
nature
to
returne
to
worke
.
The
Apostle
ioyneth
eating
and
labour
together
,
neither
Boaz
commanded
his
yong
men
,
saying
,
Let
her
gleane
euen
among
the
sheaues
.
]
What
Ruth
desired
,
verse
the
seuenth
,
here
Boaz
alloweth
her
,
when
he
saw
her
so
well
giuen
and
so
painefull
.
So
we
see
how
the
godly
diligent
hand
obteineth
fauour
and
a
blessing
:
as
appeareth
in
Ruth
here
;
and
in
Iacob
,
whose
paines
the
Lord
rewarded
abundantly
.
And
reproach
her
not
;
]
or
as
the
marginall
reading
is
,
shame
her
not
.
From
these
words
note
,
I.
Yong
men
are
apt
to
offer
iniurie
,
and
to
reproach
the
poore
women
,
widdowes
,
and
strangers
;
else
Boaz
would
not
haue
giuen
them
this
charge
,
but
that
he
knew
their
wanton
behauiour
by
nature
,
and
how
the
Iewes
tooke
libertie
to
vse
their
speeches
against
such
strangers
,
especially
,
perhaps
,
when
they
saw
her
better
respected
then
their
owne
countrie
women
.
II.
That
reproching
is
to
put
shame
vpon
one
,
therefore
is
such
a
word
here
vsed
,
goodnesse
and
mercy
stands
not
onely
in
doing
good
,
but
also
in
preuenting
euill
,
as
much
as
lyeth
in
vs
:
both
is
here
done
by
Boaz
,
as
is
also
before
noted
out
of
vers.
9.
Vers.
16.
And
let
fall
also
some
of
the
handfuls
of
purpose
for
her
,
and
leaue
them
,
that
she
may
gleane
them
,
and
rebuke
her
not
.
BOaz
speech
continued
to
his
seruants
,
touching
his
liberality
towards
Ruth
,
who
thought
it
not
enough
to
let
her
gleane
among
the
sheaues
(
for
that
he
knew
she
would
not
filch
nor
steale
out
of
them
,
)
but
he
commandeth
his
seruants
,
that
they
should
of
purpose
let
fall
handfuls
for
her
to
gather
,
and
not
rebuke
her
for
so
doing
.
So
here
is
Boaz
charge
,
with
the
end
why
,
and
also
a
forbidding
of
them
to
rebuke
her
.
And
let
fall
also
some
of
the
handfuls
of
purpose
for
her
.
]
As
they
reaped
,
they
cut
by
handfuls
,
and
thereof
made
sheaues
,
of
which
handfuls
they
should
let
some
fall
,
as
they
were
reaping
,
or
else
some
of
them
,
as
they
were
binding
vp
the
sheaues
,
which
is
the
more
likely
.
Howsoeuer
it
was
,
we
may
note
,
I.
That
a
mercifull
man
and
a
godly
man
is
frank-hearted
to
the
godly
poore
,
such
as
bee
painefull
and
deserue
loue
.
This
is
euident
in
Boaz
,
whose
mercifull
kindnesse
is
many
wayes
set
forth
;
hee
spake
to
her
in
a
louing
appellation
,
calling
her
,
Daughter
;
he
admitted
her
to
his
table
,
as
one
of
his
family
;
he
praised
her
vertues
,
and
prayed
for
her
;
he
bound
his
seruants
to
the
good
behauiour
towards
her
,
to
preuent
iniurie
which
might
be
offered
to
her
;
and
hee
also
did
giue
to
her
,
and
that
both
freely
without
asking
,
and
largely
without
niggardly
sparing
.
Now
a
good
man
is
mooued
,
as
Boaz
to
this
,
because
hee
conceiueth
the
miserie
of
another
with
a
fellow-feeling
;
hee
placeth
himselfe
in
their
stead
,
and
considereth
his
own
frailtie
,
the
worlds
mutabilitie
,
and
that
he
may
stand
in
need
,
if
God
should
lay
his
hand
vpon
him
:
lastly
,
he
knoweth
that
God
loueth
a
cheerefull
giuer
.
Therefore
here
let
vs
in
our
charitie
towards
the
godly
,
imitate
this
blessed
Boaz
,
shew
our
loue
in
words
,
in
deeds
,
in
doing
good
,
in
preuenting
euill
euery
way
;
and
what
wee
doe
,
to
doe
it
freely
,
and
bountifully
.
Many
will
not
giue
,
as
being
altogether
mercilesse
:
but
let
them
remember
the
threatning
of
Iames.
Many
wil
giue
,
that
seruants
are
not
to
giue
what
is
their
Masters
,
without
his
warrant
:
for
Boaz
here
alloweth
them
to
giue
her
;
and
without
this
warrant
,
it
had
not
been
lawfull
for
them
to
haue
thus
left
her
handfuls
of
corne
:
for
seruants
are
but
trusted
with
,
or
amongst
their
Masters
goods
;
they
are
not
disposers
of
them
;
the
disposing
is
at
the
pleasure
of
the
Owner
,
and
not
of
the
seruants
,
which
haue
no
right
in
them
at
all
.
Those
seruants
therefore
which
will
take
vpon
them
to
giue
of
their
Masters
goods
,
vnder
pretence
of
charity
,
or
what
else
,
are
to
be
reproued
:
for
it
is
theft
so
to
doe
,
without
the
will
of
the
And
leaue
them
that
she
may
gleane
them
.
]
Here
it
may
be
asked
,
Why
did
not
Boaz
rather
giue
her
a
quantitie
of
corne
,
and
so
send
her
home
,
rather
then
to
let
her
abide
in
the
fields
to
gleane
?
Because
he
would
so
relieue
her
,
as
yet
hee
would
keepe
her
in
labour
,
and
not
maintaine
her
in
idlenesse
.
And
this
is
the
best
charitie
,
so
to
relieue
the
poore
,
as
we
keepe
them
in
labour
.
It
benefits
the
giuer
,
to
haue
them
labour
;
it
benefits
the
common-weale
,
to
suffer
no
Droanes
,
nor
to
nourish
any
in
idlenesse
;
and
it
benefits
the
poore
themselues
,
it
keepes
them
in
health
,
it
discouers
them
to
bee
idle
or
painefull
;
if
painefull
,
it
procureth
them
fauour
:
and
lastly
,
it
keepeth
them
from
idlenesse
,
and
so
from
a
sea
of
wickednesse
,
which
the
lazie
persons
are
subiect
to
,
and
run
into
,
as
the
vagrant
poore
giueth
vs
sufficiently
to
know
,
which
dwell
among
vs
,
or
rather
rogue
vp
and
downe
without
dwelling
,
or
certaine
abode
.
Let
therefore
men
thus
relieue
the
poore
with
Boaz
;
and
if
men
would
spare
from
excesse
of
apparell
,
daintie
fare
,
idle
expences
in
keeping
Hawkes
and
Hounds
,
in
following
vnthriftie
gaming
,
and
such
like
,
and
lay
vp
that
to
charitable
vses
,
to
set
the
poore
on
worke
,
what
singular
good
might
be
done
!
the
poore
would
cease
to
complaine
,
and
the
rich
themselues
would
be
better
for
it
.
And
rebuke
her
not
.
]
This
caueat
he
addeth
,
that
they
might
not
think
his
command
,
To
let
fall
handfuls
,
was
for
triall
of
her
;
but
that
shee
should
carry
away
what
they
should
so
let
fall
,
without
check
.
Before
,
hee
warned
them
not
to
reproch
her
,
by
giuing
her
ill
language
;
and
here
hee
will
not
haue
her
to
suffer
rebuke
at
their
hands
,
for
taking
what
he
shall
allow
her
:
for
the
seruant
is
not
to
find
fault
with
any
person
,
for
receiuing
his
Masters
kindnesse
:
he
may
dispose
of
his
owne
,
and
the
seruant
is
not
to
dislike
with
it
,
in
checking
the
receiuer
,
in
whom
there
is
no
cause
of
rebuke
,
but
rather
in
the
euill
eye
of
the
seruant
,
Vers.
17.
So
she
gleaned
in
the
field
vntill
euen
,
and
beat
out
that
she
had
gleaned
;
and
it
was
about
an
Epha
of
Barley
.
THis
sheweth
the
continuance
of
Ruth
in
her
labour
,
till
the
end
of
the
day
:
then
,
her
beating
out
the
corne
,
and
what
it
by
measure
came
vnto
:
the
scope
to
set
out
Gods
blessing
,
her
painefull
trauell
,
and
Boaz
furtherance
thereof
,
as
is
noted
in
the
former
verses
,
by
allowing
her
to
gleane
amongst
the
sheaues
,
and
commanding
his
seruants
to
let
fall
handfuls
for
her
to
gather
vp
.
So
shee
gleaned
in
the
field
vntill
Euen
.
]
Ruth
abode
in
that
same
field
,
as
Boaz
aduised
;
there
she
found
kindnesse
.
It
is
good
abiding
there
,
where
we
doe
well
.
It
is
wantonnesse
to
bee
remouing
from
thence
,
and
not
being
in
want
,
as
many
light
seruants
doe
,
who
as
rolling
stones
,
which
can
neuer
gather
mosse
,
feele
want
ere
they
be
aware
.
Ruth
kept
her selfe
there
where
she
was
well
;
and
so
should
others
doe
,
and
reape
the
fruit
of
wisedome
and
constancie
:
both
which
appeared
in
Ruth
herein
.
Note
againe
from
her
example
of
sedulitie
,
that
such
as
loue
labour
,
take
paines
so
long
as
they
may
;
all
the
day
till
night
:
for
the
day
is
the
time
of
labour
till
the
euening
,
as
the
Psalmist
speaketh
;
Man
goeth
out
to
his
labour
vntill
the
Euening
.
Ruth
rested
not
till
the
time
of
rest
:
for
they
that
loue
labour
,
doe
strengthen
themselues
to
it
,
as
Salomon
speaketh
And
beate
out
that
shee
had
gleaned
.
]
Shee
was
both
the
Gleaner
and
the
Thresher
.
Corne
was
beat
out
sometime
by
oxen
,
or
horses
treading
,
or
by
a
wheele
running
vpon
it
,
or
by
a
staffe
,
as
here
,
or
by
the
flaile
,
as
now
euery
where
with
vs
.
It
was
a
meane
course
to
gleane
,
but
a
meaner
for
her selfe
to
sit
downe
to
beate
out
what
shee
had
gleaned
;
&
yet
this
she
did
:
before
she
went
home
to
her
mother
in
law
,
whose
house
shee
would
not
cumber
,
nor
trouble
her
old
head
with
the
noyse
of
the
beating
,
shee
would
bring
home
all
ready
with
her
.
Shee
laboured
more
like
a
seruant
then
a
daughter
in
law
,
and
yet
she
in
loue
was
more
then
a
daughter
in
law
;
her
seruice
was
beyond
a
seruant
in
labour
and
trauel
,
with
diligence
and
faithfulnesse
,
and
her
loue
surpassed
and
exceeded
the
loue
of
many
naturall
children
.
The
thing
principally
here
to
be
noted
is
,
that
the
godly
,
which
indeed
be
truely
humble
,
and
painefull
,
refuse
no
honest
kind
of
labour
.
Abel
will
keepe
sheep
;
Iacob
will
doe
the
like
;
Sarah
will
bake
cakes
,
euen
ordinary
bread
,
not
like
the
Apothecarie
stuffe
,
such
as
our
Ladies
perhaps
will
put
their
hands
vnto
,
if
their
fingers
be
yet
not
too
fine
;
Rebecca
will
take
a
pitcher
and
fetch
water
,
yea
more
,
will
draw
for
the
Camels
of
a
stranger
out
of
courtesie
;
Yea
,
Gideon
will
thrash
;
Boaz
will
lie
by
his
corne
heape
;
Ruth
will
beate
out
her
corne
;
and
the
honorable
woman
will
put
her
hand
to
the
distaffe
.
The
reasons
are
,
because
such
haue
put
on
humilitie
,
which
will
refuse
to
doe
nothing
that
is
honest
and
lawfull
;
they
know
no
dishonestie
therein
,
and
that
it
was
held
a
vertue
aforetimes
to
labour
in
such
things
,
as
the
pride
of
our
times
iudge
base
&
contemptible
,
and
themselues
disgraced
therein
.
By
no
See
what
Dauid
was
when
he
yet
kept
sheep
.
1.
Sam.
16.
12
,
18
,
●9
.
and
17.
40
,
42.
sheep
;
so
Dauid
;
and
Gideon
when
he
was
threshing
;
and
Elisha
when
he
was
plowing
;
Amos
when
he
was
with
his
cattel
.
What
shall
I
speake
of
the
Apostles
when
Christ
did
call
them
?
Was
not
some
mending
their
nets
,
other
fishing
,
another
sitting
at
the
receipt
of
custome
?
none
idle
or
out
of
a
calling
.
So
long
as
the
prodigall
sonne
liued
out
of
a
calling
,
yea
till
he
kept
swine
,
as
base
as
it
was
,
he
neuer
came
to
himselfe
,
he
neuer
had
grace
to
repent
.
These
Idlers
and
loose
liuers
yet
say
for
themselues
,
that
it
is
a
disgrace
for
them
to
mind
so
meane
things
,
as
the
men
of
old
time
did
.
Disgrace
!
Who
can
hold
that
to
be
a
disgrace
,
which
better
men
haue
done
?
Better
for
pietie
to
God
,
better
before
men
,
for
noblenesse
of
birth
,
for
greatnesse
of
state
,
and
for
name
of
renowne
in
the
world
.
Againe
,
who
doe
make
that
a
disgrace
now
,
which
God
in
his
Word
sheweth
to
haue
beene
their
praise
?
This
conceit
of
disgrace
ariseth
from
the
spirit
of
pride
and
vanitie
,
in
the
sonnes
of
Belial
.
But
if
conceit
of
disgrace
make
them
auoid
labour
in
some
calling
,
whether
of
the
mind
or
body
;
then
would
I
faine
know
,
why
they
auoid
not
those
things
wherein
disgrace
is
indeed
?
and
why
they
shame
not
to
liue
idly
,
prodigally
,
lasciuiously
,
in
ryot
and
excesse
,
in
foolish
pride
,
and
vanitie
,
and
lewd
courses
vnbeseeming
the
name
of
Christianity
?
Lastly
,
these
vnprofitable
members
will
say
,
they
haue
better
beene
brought
vp
,
than
to
take
paines
.
What
is
this
better
bringing
vp
?
It
is
to
follow
fashions
,
or
to
drinke
and
whiffe
the
Tabacco
pipe
,
or
to
congie
and
complement
,
or
to
hunt
and
hawke
,
and
then
curse
and
sweare
as
the
furies
of
Hell
;
or
else
to
handle
a
weapon
to
strike
and
stab
,
and
vpon
a
word
to
challenge
,
and
so
into
the
field
to
play
the
Deuils
companion
,
or
to
play
at
dice
and
cards
,
or
to
read
amorous
bookes
,
to
court
a
Curtisan
,
I
should
say
a
Gentlewoman
or
a
yong
Gallant
,
to
vanitie
and
wantonnesse
.
How
much
more
commendable
were
it
,
and
profitable
to
be
imployed
in
some
good
literature
,
as
in
the
knowledge
of
tongues
,
and
arts
?
And
will
their
bringing
vp
allow
them
to
liue
idly
?
Was
not
Paul
brought
vp
at
the
feet
of
Gam●liel
a
great
Statesman
among
the
Iewes
,
and
yet
he
laboured
with
his
hands
,
and
neuer
liued
out
of
a
particular
calling
?
And
was
not
Moses
brought
vp
in
Pharaoes
Court
,
and
in
all
the
learning
of
the
Egyptians
?
Yet
did
he
liue
in
a
calling
,
and
would
be
a
Shepheard
,
rather
then
liue
idly
,
or
in
Pharaoes
Court
wickedly
:
he
pleaded
not
his
birth
,
his
gentrie
,
his
better
education
,
as
these
doe
.
It
is
enough
to
be
a
Gentleman
,
as
they
speake
now
adayes
,
to
countenance
him
in
sinne
,
in
sloth
,
in
brauerie
,
in
contempt
of
a
strict
life
,
to
liue
out
of
a
calling
,
sauing
the
calling
of
a
Gentleman
,
a
profession
so
abused
to
aduance
sinne
and
Satans
kingdome
,
as
nothing
more
:
yet
neuer
read
I
,
nor
heard
I
of
in
holy
Writ
,
or
elsewhere
,
that
the
title
and
name
of
a
Gentleman
should
be
a
calling
,
to
exempt
men
from
all
callings
,
from
all
honest
labours
,
and
to
leaue
them
loose
,
as
wild
Colts
without
bit
or
bridle
,
to
their
owne
lusts
and
licentious
libertie
,
and
finally
,
to
their
ruine
and
destruction
.
This
is
not
Gentrie
,
but
rather
Gentilisme
,
to
be
hated
of
a
Christian
.
The
practice
whereof
was
odious
euen
in
the
Common-wealths
of
Heathen
men
.
And
it
was
about
an
Epha
of
Barley
.
]
Thus
much
the
Lord
can
and
will
giue
sometime
a
plentifull
blessing
to
the
diligent
hand
.
Thus
he
blessed
Iacob
in
his
painefull
seruice
so
,
as
hee
was
able
to
giue
to
Esau
a
Vers.
18.
And
shee
tooke
it
vp
,
and
went
into
the
citie
;
and
her
mother
in
law
saw
what
shee
had
gleaned
;
and
she
brought
forth
,
and
gaue
to
her
that
shee
had
reserued
,
after
she
was
sufficed
.
RVthes
comfortable
returne
out
of
the
field
,
with
what
,
whither
,
to
whom
,
with
her
kindnesse
in
giuing
what
shee
had
reserued
at
meale-time
from
Boaz
table
;
so
as
she
had
a
double
witnesse
to
shew
her
mother
his
kindnesse
;
the
Epha
of
barley
,
and
the
food
of
his
table
:
both
which
did
(
no
doubt
)
greatly
comfort
the
heart
of
Naomi
,
as
appeareth
by
her
heartie
prayers
in
the
next
verse
.
And
she
tooke
it
vp
,
and
went
into
the
Citie
.
Shee
beareth
the
burthen
her self
.
And
this
is
noted
,
to
shew
how
the
Lord
taketh
notice
of
the
burthens
of
his
children
;
which
are
of
two
sorts
,
either
such
as
bee
voluntarily
vndertaken
,
and
willingly
for
discharge
of
their
dutie
,
as
Iacob
in
his
seruice
to
Laban
,
or
Ruth
here
for
her
honest
maintenance
,
or
else
imposed
vpon
them
,
as
the
burthens
of
And
her
mother
in
law
saw
what
she
had
gleaned
.
]
By
this
it
appeareth
,
that
Ruth
did
hide
none
of
her
gleaning
from
Naomi
,
but
shewed
her
all
,
and
this
for
three
causes
;
to
manifest
Gods
mercy
towards
her
,
that
she
might
praise
God
with
her
;
to
shew
that
she
had
been
painefull
in
her
absence
,
and
not
spent
her
time
idly
;
and
to
shew
her
faithfulnesse
,
that
she
kept
nothing
from
her
.
And
thus
should
children
and
seruants
doe
to
such
as
depend
vpon
their
labour
,
approoue
their
labour
by
the
fruits
thereof
,
and
their
faithfulnesse
vnto
their
Parents
and
Masters
.
They
may
not
bee
faithlesse
as
some
seruants
bee
,
nor
carelesse
and
idle
as
be
too
many
children
,
who
vnder
their
Parents
take
libertie
to
be
lazy
,
when
yet
they
haue
more
reason
to
bee
painefull
and
carefull
then
seruants
,
as
nature
,
better
maintenance
,
and
the
hope
of
portions
and
inheritance
binde
them
.
And
she
brought
forth
,
and
gaue
her
.
]
After
that
Ruth
had
shewed
what
she
had
gleaned
,
she
took
out
some
victuals
,
and
gaue
to
her
mother
in
law
also
.
Godly
children
are
kind
and
louing
to
their
Parents
.
If
this
bee
in
a
daughter
in
law
,
to
a
mother
Val.
Max.
lib.
5.
cap.
4.
the
rather
to
perswade
Christians
hereunto
,
lest
they
rise
vp
in
iudgement
against
them
.
Let
children
therefore
learne
to
be
kind
and
mercifull
to
their
poore
Parents
,
and
not
be
like
the
vnnaturall
Impes
,
whereof
there
bee
these
sorts
,
such
as
care
not
to
prouide
for
them
,
but
to
get
all
they
can
from
them
;
they
are
not
willing
to
do
them
good
,
but
grudge
to
relieue
them
,
and
are
sicke
of
their
liues
,
wishing
their
death
,
to
be
eased
of
the
burthen
.
Other
there
be
which
will
rob
their
Parents
,
and
steale
from
them
what
they
can
get
,
yea
,
and
thinke
it
no
sinne
,
as
Salomon
telleth
That
shee
had
reserued
,
after
shee
was
sufficed
.
]
It
is
meet
to
eate
to
suffice
nature
,
for
the
preseruation
of
life
,
and
the
better
inabling
of
vs
to
walke
painefully
in
our
calling
,
of
which
before
in
verse
14.
Note
farther
hence
,
I.
That
such
as
haue
true
loue
,
will
spare
from
themselues
to
relieue
others
,
yea
though
they
themselues
be
but
poore
,
and
haue
nothing
but
from
hand
to
mouth
,
as
we
say
.
Of
this
we
haue
here
an
example
,
and
in
the
poore
Such
as
would
thriue
,
spend
not
all
at
once
,
but
reserue
somewhat
both
for
themselues
and
for
others
.
Ruth
ate
,
shee
was
sufficed
,
and
reserued
some
for
afterwards
,
for
her
mother
and
her selfe
:
she
was
not
ryotous
&
wastfull
,
because
she
had
more
then
did
suffice
for
the
present
.
For
such
as
be
painfull
,
know
how
they
come
by
that
which
they
haue
;
they
also
know
it
to
be
a
vertue
to
spare
and
keep
,
what
necessitie
causeth
not
to
be
layd
out
,
neither
charitie
,
nor
pietie
to
be
spent
;
they
know
,
that
what
they
haue
,
is
so
their
owne
before
men
,
as
yet
before
God
they
are
but
Stewards
thereof
.
Therefore
from
this
,
and
Ruths
example
,
we
must
learne
frugality
,
to
vse
Gods
blessings
to
doe
our selues
good
;
but
we
must
beware
of
waste
,
and
not
let
any
thing
be
lost
,
as
our
Sauiour
commanded
,
when
he
had
fed
so
Verse
19.
And
her
mother
in
law
said
vnto
her
,
Where
hast
thou
gleaned
to
day
?
and
where
wroughtest
thou
?
Blessed
be
he
that
did
take
knowledge
of
thee
.
And
shee
shewed
her
mother
in
law
,
with
whom
shee
had
wrought
,
and
said
,
The
mans
name
with
whom
I
wrought
to
day
,
is
Boaz.
HEre
is
Naomi
her
question
to
Ruth
,
with
her
heartie
prayer
to
God
for
him
that
had
so
mercifully
dealt
with
Ruth
;
and
Ruths
answer
to
her
againe
,
shewing
with
whom
shee
had
gleaned
,
and
naming
the
name
,
euen
Boaz
her
kinsman
.
And
her
mother
in
law
said
,
Where
hast
thou
gleaned
to
day
,
and
where
wroughtest
thou
?
]
When
Ruth
went
out
in
the
morning
,
shee
asked
leaue
of
Naomi
to
goe
to
gleane
,
but
whither
shee
knew
not
;
therefore
now
being
returned
with
so
much
corne
,
and
such
food
,
shee
asketh
Ruth
where
she
had
beene
;
not
doubting
of
Ruths
honest
dealing
,
but
in
admiration
of
Gods
mercy
,
and
in
desire
to
know
who
was
the
instrument
of
that
hand
of
God
vpon
her
.
For
fauours
bestowed
,
doe
win
affections
,
and
cause
a
longing
after
the
partie
to
know
who
he
is
,
if
we
know
not
his
person
,
as
here
;
and
also
what
his
name
is
,
and
of
what
kindred
,
though
we
looke
vpon
the
man
,
as
Saul
did
;
that
the
godly
are
not
vncharitably
suspicious
of
them
that
be
poore
,
when
they
know
them
to
bee
godly
.
Naomi
did
not
thinke
of
any
vniust
dealing
of
Ruth
,
as
if
shee
had
stolne
this
corne
,
nor
that
shee
had
gone
a
begging
to
get
it
,
or
this
other
food
;
for
shee
asketh
where
shee
had
gleaned
and
wrought
?
not
where
shee
had
stolne
and
begged
?
For
loue
is
not
suspicious
,
it
thinketh
no
ill
.
Naomi
was
perswaded
that
some
had
bestowed
this
fauour
vpon
Ruth
gleaning
and
working
in
the
field
.
This
grace
of
charitie
must
wee
labour
for
,
euen
in
thinking
not
amisse
of
others
in
getting
goods
,
though
much
in
a
small
time
,
so
there
be
not
apparent
tokens
of
the
ill
meanes
vsed
in
getting
the
same
:
for
God
can
suddainly
enrich
a
man
;
as
he
did
Abraham
,
and
Lot
;
so
Iacob
in
the
seruice
of
Laban
:
For
the
blessing
of
the
Lord
maketh
rich
.
Yet
if
the
man
be
wicked
,
and
hastily
is
made
rich
,
except
an
apparent
cause
be
seene
,
and
the
meanes
also
,
he
may
be
suspected
:
for
of
such
Salomon
speaketh
in
the
Prouerbs
,
that
they
shall
not
be
innocent
,
and
Parents
are
to
take
an
account
of
their
children
,
how
they
spend
their
time
,
where
they
haue
beene
,
and
with
whom
?
Indeed
this
will
make
children
to
take
more
heed
to
their
wayes
,
it
will
discouer
to
parents
their
nature
and
conditions
the
better
,
and
it
may
preuent
many
euils
through
feare
to
be
called
to
an
account
for
the
same
.
As
on
the
contrary
,
this
neglect
in
parents
giues
children
the
reine
,
and
so
they
take
libertie
to
sinne
,
presuming
of
parents
indulgencie
,
as
did
Adoniah
,
to
Blessed
be
he
that
did
take
knowledge
of
thee
;
]
to
wit
,
to
shew
thee
this
mercy
and
kindnesse
;
for
hee
taketh
knowledge
of
another
,
who
considereth
so
of
him
,
as
his
estate
and
condition
requireth
,
and
thereafter
doth
him
good
,
as
Boaz
did
to
Ruth
,
when
he
knew
what
shee
was
,
as
is
before
noted
out
of
verses
8.
and
9.
For
which
here
Naomi
is
thankefull
,
before
shee
knew
the
name
of
the
man
,
and
here
heartily
prayeth
for
him
.
Hence
teaching
,
that
benefits
receiued
,
prouoke
the
godly
to
be
thankefull
,
though
they
know
not
the
parties
,
and
also
to
pray
for
them
;
as
Naomi
doth
here
.
Which
serues
to
encourage
men
to
doe
good
to
the
godly
,
though
their
persons
be
not
knowne
:
they
shall
not
lose
with
them
the
fruit
of
their
well-doing
;
for
such
will
be
thankefull
,
and
will
pray
for
them
,
that
God
may
blesse
them
.
And
this
teacheth
such
as
receiue
fauours
,
to
shew
themselues
thankefull
to
them
which
bestow
them
.
Now
thankefulnesse
appeareth
,
First
,
in
acknowledging
of
benefits
receiued
:
the
contrary
is
ingratitude
,
and
a
note
of
pride
withall
.
Secondly
,
in
praying
for
them
,
as
Naomi
doth
here
;
and
Saint
Paul
,
for
his
friends
.
Thirdly
,
in
Rahab
;
Elisha
to
the
Shunamite
;
and
the
great
Emperour
Assuerus
to
poore
Mordecai
.
Which
is
a
reproofe
to
the
ingratefull
,
such
as
will
not
acknowledge
a
benefit
,
or
lessen
it
when
they
confesse
it
;
they
that
neuer
care
to
requite
it
,
though
it
be
in
their
power
so
to
doe
it
,
yea
and
need
on
the
other
side
require
it
.
Lastly
,
such
as
doe
requite
euill
for
good
.
Here
we
may
farther
note
,
that
a
good
heart
reioyceth
in
the
well-fare
of
another
.
For
Naomi
blesseth
God
for
Boaz
taking
knowledge
of
Ruth
,
&
for
doing
this
kindnes
vnto
her
;
so
doe
the
Macedonians
for
the
Corinthians
kindnesse
vnto
the
Saints
at
Ierusalem
.
For
such
haue
louing
hearts
,
&
are
void
of
enuie
,
therefore
can
they
reioyce
and
blesse
God
,
yea
and
pray
for
a
blessing
vpon
those
which
doe
good
vnto
others
:
which
grace
we
must
striue
for
.
And
she
shewed
her
mother
in
law
,
with
whom
she
had
wrought
,
and
said
,
The
mans
name
with
whom
I
wrought
to
day
,
is
Boaz.
As
Naomi
did
demand
of
her
where
and
with
whom
shee
had
beene
,
so
Ruth
answereth
plainely
,
telling
her
that
the
mans
name
,
in
whose
field
she
gleaned
that
day
,
was
Boaz
:
by
which
Naomi
perceiued
the
good
hand
of
Gods
prouidence
conducting
her
into
the
kinsmans
field
,
whose
fauour
made
her
afterwards
to
counsell
Ruth
to
goe
into
the
threshing
floore
to
Boaz
,
as
it
followeth
in
the
next
chapter
.
Ruth
calleth
gleaning
,
working
,
as
Naomi
did
before
:
for
the
diligent
hand
worketh
euen
in
that
,
which
otherwise
may
seeme
to
require
no
great
labour
.
Shee
saith
,
shee
wrought
with
him
,
not
that
he
laboured
with
her
,
neither
that
shee
did
worke
for
him
,
as
the
Phrase
in
our
speech
doth
intimate
,
but
her
meaning
is
,
that
shee
wrought
in
his
field
with
his
leaue
&
good
liking
.
In
telling
his
name
to
her
mother
in
law
,
it
seemeth
she
learned
it
in
the
field
;
no
doubt
,
she
did
aske
after
it
,
that
so
shee
might
speake
of
his
goodnesse
vnto
her
mother
in
law
,
when
she
came
home
.
And
we
must
know
,
that
it
is
our
duety
to
take
speciall
notice
of
such
as
doe
vs
good
,
to
know
them
by
name
,
that
so
they
may
be
acknowledged
,
as
occasion
shall
be
to
meet
with
them
,
that
they
may
in
particular
pray
for
them
,
and
to
giue
them
their
due
praises
to
others
.
For
either
to
neglect
to
know
them
,
or
easily
to
forget
our
Benefactors
,
is
a
fault
.
Verse
20.
And
Naomi
said
vnto
her
daughter
in
law
,
Blessed
be
he
of
the
Lord
,
who
hath
not
left
off
his
kindnesse
to
the
liuing
&
to
the
dead
.
And
Naomi
said
vnto
her
,
The
man
is
neere
of
kinne
vnto
vs
,
one
of
our
next
kinsmen
.
THis
is
Naomi
her
speech
againe
vnto
Ruth
:
wherein
shee
first
earnestly
prayeth
for
Boaz
,
with
the
reason
why
shee
was
so
moued
thereto
,
and
then
sheweth
her
what
he
was
to
them
,
euen
a
very
neere
kinsman
.
And
Naomi
said
vnto
her
daughter
in
law
,
&c.
]
When
shee
heard
who
it
was
,
and
calling
to
remembrance
what
hee
was
to
them
,
and
what
mercy
he
had
formerly
shewed
vnto
her
husband
and
children
,
shee
breaketh
forth
into
prayer
for
him
.
Whence
we
may
learne
,
that
new
kindnesses
added
to
the
old
,
doe
the
more
inflame
the
affections
to
loue
and
hearty
well-wishing
,
as
may
appeare
heere
by
Naomi
:
For
new
fauours
call
the
old
to
remembrance
,
and
testifieth
the
continuance
of
loue
.
This
is
an
encouragement
to
such
as
haue
beene
kind
,
still
to
continue
so
to
the
thankefull
;
the
latter
fauors
shall
keep
vp
the
affection
of
loue
,
and
be
the
remembrancer
of
what
is
past
,
and
to
bind
the
parties
the
more
vnto
them
.
Now
,
if
this
be
so
with
men
,
how
should
we
be
inflamed
in
loue
towards
our
good
God
and
Father
,
who
daily
reneweth
his
blessings
vpon
vs
?
Ought
we
not
to
increase
in
loue
according
to
his
mercies
?
But
oh
vngratefull
man
:
What
stupiditie
possesseth
thine
heart
!
Doe
we
not
receiue
his
blessings
with
one
hand
,
&
shew
our
vnmindfulnesse
of
him
by
the
other
?
If
the
keeping
of
his
commandement
be
the
marke
of
our
loue
,
as
it
Blessed
be
hee
of
the
Lord
.
]
This
is
her
prayer
made
to
the
Lord
to
blesse
him
.
From
this
note
many
things
.
I.
That
Prayer
in
and
by
euery
true
member
of
the
Church
,
hath
beene
onely
made
vnto
God
.
This
the
examples
of
all
the
godly
doe
confirme
,
and
thus
are
we
commanded
to
doe
,
and
therefore
the
prayers
made
to
Sants
,
Angels
,
yea
,
or
to
the
Virgin
Mary
,
are
abominable
,
and
cursed
idolatry
.
II.
That
it
is
the
Lord
that
doth
blesse
and
make
happy
:
for
what
is
begged
of
God
,
that
is
acknowledged
to
be
his
gift
.
And
what
happinesse
corporall
or
spirituall
can
man
attaine
vnto
,
but
by
the
Lord
?
Therefore
if
we
want
blessings
,
let
vs
beg
them
of
him
,
if
wee
haue
them
,
acknowledge
him
the
Authour
,
and
be
thankfull
in
cheerefull
obedience
for
the
same
,
as
wee
be
exhorted
in
the
Word
of
God
:
For
who
can
the
Lord
will
blesse
the
mercifull
.
For
shee
prayeth
for
that
which
she
had
warrant
to
aske
:
and
wee
find
that
the
Lord
hath
so
promised
the
poores
reward
vnto
the
rich
for
their
workes
of
charity
,
is
onely
their
prayer
to
God
for
them
.
Naomi
had
no
other
recompence
for
Boaz
,
but
this
;
and
this
is
a
great
requitall
,
when
it
is
a
feruent
prayer
from
faith
;
for
such
the
Lord
doth
heare
,
and
will
himselfe
reward
their
workes
,
he
becomes
bound
for
them
,
to
make
good
what
on
their
behalfe
is
wanting
.
Which
may
greatly
comfort
such
as
be
mercifull
.
And
seeing
the
poore
haue
nothing
else
to
repay
backe
,
but
their
prayers
;
let
them
not
faile
in
this
,
not
onely
when
and
while
the
benefit
is
in
receiuing
,
but
euen
when
for
time
the
fauour
may
seeme
to
bee
forgotten
,
so
often
as
their
Benefactors
come
to
their
remembrance
,
not
to
faile
to
lift
vp
a
thought
to
God
for
them
.
Who
hath
not
left
off
his
kindnesse
to
the
liuing
and
to
the
dead
.
]
The
reason
which
moued
Naomi
to
pray
so
feruently
for
a
blessing
vpon
Boaz
,
was
his
constant
fauour
towards
them
aliue
,
as
before
to
her
husband
and
children
then
dead
:
and
it
is
as
if
Naomi
had
said
,
He
continueth
still
in
his
former
kindnesse
to
vs
that
be
now
aliue
,
to
thee
and
me
,
which
he
shewed
to
my
husband
and
children
now
departed
this
life
.
The
Papists
prattle
,
true
loue
in
good
men
,
dyes
not
with
the
dead
,
but
is
shewed
to
those
they
leaue
behind
them
,
as
Boaz
doth
here
to
Ruth
and
Naomi
for
their
husbands
sake
;
so
did
Dauid
to
Mephibosheth
for
Ionathans
sake
:
Abraham
,
Isaac
,
and
Iacob
,
and
their
seed
after
them
,
and
promiseth
mercy
vnto
thousands
of
the
posterity
And
Naomi
said
vnto
her
,
The
man
is
neere
of
kin
vnto
vs
,
one
of
our
next
kinsmen
.
]
It
may
seeme
by
this
,
that
before
now
Naomi
had
not
told
Ruth
of
Boaz
her
rich
kinseman
,
but
at
this
present
,
as
occasion
had
now
offered
it selfe
,
now
she
telleth
her
that
hee
was
a
very
neere
kinsman
,
one
of
her
Redeemers
,
which
had
a
right
to
redeeme
the
inheritance
,
and
so
to
marry
her
,
and
to
raise
vp
seed
vnto
the
dead
,
as
the
Law
required
;
and
this
the
godly
wise
poore
are
not
vainglorious
boasters
of
their
rich
friends
and
kindred
.
Naomi
made
not
him
knowne
before
this
to
Ruth
,
both
for
that
shee
would
not
intice
Ruth
to
come
and
embrace
her
company
for
any
outward
respect
of
worldly
friendship
,
and
also
because
shee
knew
it
to
be
folly
to
boast
of
rich
friends
,
except
they
were
sure
to
find
them
good
and
kind
.
Naomi
was
not
as
some
poore
be
,
which
foolishly
brag
of
rich
kinsfolke
,
while
yet
they
find
them
not
true
friends
,
such
as
will
hardly
acknowledge
them
to
be
of
their
kindred
,
either
doe
them
almost
any
good
at
all
.
II.
That
it
is
then
a
comfort
to
the
poore
to
speake
of
rich
kindred
,
when
they
shew
themselues
kind
,
as
kindred
ought
to
doe
;
for
kindred
may
so
be
called
from
kindnesse
in
them
,
and
by
shewing
themselues
kind
to
their
kinsfolke
,
as
Boaz
doth
here
;
and
therefore
Naomi
now
,
but
not
before
,
telleth
Ruth
of
him
,
what
he
was
to
them
.
The
poore
may
hence
learne
when
fitly
to
speake
of
such
kinsfolke
:
and
the
rich
may
see
how
to
open
the
mouthes
of
their
poore
friends
to
speake
of
them
,
and
to
pray
for
them
,
euen
by
shewing
the
true
tokens
of
loue
and
kindred
.
III.
That
neere
kinsfolke
are
to
be
kind
to
their
poore
kindred
:
for
Naomi
giueth
this
as
some
reason
of
Boaz
his
so
great
fauour
towards
them
:
and
this
naturall
bond
of
loue
hath
both
reason
and
Religion
to
strengthen
the
same
:
and
therefore
such
as
bee
so
bound
and
will
not
be
kind
,
doe
against
nature
,
reason
,
and
Religion
:
as
when
parents
neglect
children
;
these
,
their
parents
;
so
brethren
and
sisters
one
another
:
and
yet
this
vnnaturall
affection
is
common
in
these
our
dayes
,
which
the
Apostle
condemneth
,
and
also
the
Lord
hath
great
care
ouer
the
poore
,
who
appointed
by
his
Law
the
redemption
Verse
21.
And
Ruth
the
Moabitesse
said
,
He
said
vnto
me
also
,
Thou
shalt
keepe
fast
by
my
yong
men
,
vntill
they
haue
ended
all
my
haruest
.
RVTH
here
relateth
Boaz
further
kindnesse
,
both
what
,
and
how
long
,
to
gleane
in
his
field
after
his
Reapers
,
as
in
the
eighth
verse
,
and
that
vnto
the
end
of
haruest
.
And
Ruth
the
Moabitesse
said
,
He
said
vnto
me
also
,
Thou
shalt
keepe
fast
by
my
yong
men
.
]
When
Ruth
perceiued
the
ioy
of
Naomi
for
this
kindnesse
of
Boaz
,
she
goeth
on
to
relate
further
testimonie
of
his
loue
,
and
it
is
as
if
shee
had
said
,
Boaz
did
not
onely
thus
with
me
,
as
thou
my
mother
hast
heard
and
seene
,
but
which
is
more
,
He
willed
me
to
continue
with
his
seruants
till
haruest
be
ended
.
Where
we
see
,
that
where
praises
of
others
are
well
taken
,
it
maketh
the
Relater
to
expresse
more
fully
their
goodnesse
.
And
therefore
to
incourage
men
to
giue
others
their
due
praises
,
let
vs
receiue
willingly
the
relation
of
their
vertues
and
graces
.
For
such
is
our
corruption
,
that
we
can
attend
to
ill
reports
,
which
makes
many
so
ready
to
speake
ill
of
others
.
I
wish
our
eares
open
in
the
other
respect
,
but
in
this
I
would
we
were
more
dull
of
hearing
.
Three
reasons
may
be
giuen
of
the
relation
of
this
kindnesse
to
Naomi
.
One
may
be
this
,
to
set
out
Boaz
praises
,
and
to
shew
his
kindnesse
to
the
full
,
euen
as
she
found
it
.
If
so
,
then
we
learne
,
that
thankefull
persons
conceale
nothing
of
others
kindnesses
either
in
word
or
deed
that
may
tend
to
their
iust
commendations
:
and
thus
thankefull
should
wee
be
.
This
thankfulnesse
is
an
excellent
vertue
commended
in
Scripture
,
and
practised
of
the
godly
,
as
before
is
noted
:
and
on
the
contrary
,
ingratitude
is
odious
,
and
causeth
vncharitablenesse
in
giuing
,
because
the
poore
take
not
thankfully
their
almes
;
in
lending
also
,
&
that
either
not
at
all
,
for
that
men
be
so
dishonest
,
that
they
will
not
repay
what
they
owe
,
or
deferre
to
pay
in
due
time
,
or
not
freely
,
but
for
gaine
,
because
men
would
benefit
themselues
by
other
mens
money
,
but
will
not
willingly
requite
it
without
compact
aforehand
.
And
thus
we
see
the
euill
of
ingratitude
.
The
other
reason
may
be
,
to
know
her
mothers
pleasure
therein
,
and
how
shee
liked
of
it
to
goe
still
into
Boaz
fields
.
If
this
,
then
we
may
learne
,
that
children
are
to
take
aduice
of
their
parents
in
their
courses
,
so
seruants
of
their
masters
:
for
,
this
is
to
giue
them
honour
;
also
an
acknowledging
themselues
to
be
at
their
disposing
,
and
not
their
owne
men
,
and
it
will
free
them
from
blame
,
when
things
,
perhaps
,
fall
out
crossely
.
It
is
a
fault
for
such
to
runne
on
an
head
,
as
best
pleaseth
themselues
:
this
is
disorder
,
and
vnrulinesse
not
sufferable
:
this
is
headinesse
condemned
by
the
Apostle
,
and
much
the
fruit
of
our
labour
,
gaine
and
commodity
,
doth
spurre
on
the
diligent
to
continue
therein
.
Therefore
pray
for
a
blessing
to
be
incouraged
in
paines-taking
;
and
feeling
the
fruit
,
continue
therein
.
Vntill
they
haue
ended
all
my
haruest
.
]
They
had
a
barley
and
wheat
haruest
,
both
here
meant
,
as
is
plaine
in
verse
the
23.
These
words
vntill
they
haue
made
an
end
,
]
shew
some
length
of
his
haruest
,
and
his
conceit
of
Ruths
painfulnesse
,
that
shee
would
continue
to
the
end
,
and
not
giue
off
after
a
day
or
two
:
they
note
also
his
loue
and
mercy
to
the
poore
widdowes
.
And
lastly
,
they
set
forth
his
equitie
and
true
liberality
,
that
graunted
her
freedome
in
his
owne
,
and
not
in
other
mens
fields
.
What
further
may
be
obserued
from
hence
,
see
before
in
the
eighth
verse
,
where
the
matter
is
handled
;
here
onely
is
the
relation
of
her
liberty
vnto
her
mother
in
law
.
In
all
which
speech
it
is
worthy
the
noting
,
that
shee
speaketh
not
a
word
of
Boaz
great
commendations
of
her
owne
selfe
,
verse
the
11.
Which
commendeth
to
vs
in
her
,
modestie
,
that
is
,
to
passe
ouer
our
owne
praises
:
which
is
an
example
for
our
imitation
,
that
we
might
not
be
condemned
of
vain-glory
,
and
to
bee
such
as
be
in
loue
with
themselues
,
as
those
be
,
which
loue
to
tell
of
their
owne
vertues
.
Verse
22.
And
Naomi
said
vnto
Ruth
her
daughter
in
law
,
It
is
good
,
my
daughter
,
that
thou
goe
out
with
his
maidens
,
that
they
meet
thee
not
in
another
field
.
NAomi
her
good
counsell
,
with
the
reason
drawne
from
perill
and
danger
,
if
Ruth
should
not
follow
it
.
And
Naomi
said
vnto
Ruth
her
daughter
in
law
.
]
Here
note
once
for
all
,
that
plainely
the
Writer
of
this
Historie
setteth
downe
this
conference
,
repeating
againe
and
againe
Naomi
,
and
mother
in
law
,
and
Ruth
the
Moabitesse
,
and
daughter
in
law
,
which
I
note
to
taxe
curious
eares
in
these
times
,
who
can
away
neither
with
speech
nor
writing
,
except
all
be
very
sententious
,
briefe
,
without
repetitions
,
or
one
word
more
then
they
conceit
to
be
needfull
.
Gods
Spirit
the
authour
of
euery
good
gift
,
be
it
neuer
so
excellent
,
taught
not
this
Pen-man
to
be
so
curious
,
not
that
he
would
haue
holy
things
carelesly
and
rudely
set
downe
,
as
men
censure
it
,
but
to
humble
proud
It
is
good
,
my
daughter
,
that
thou
goe
out
with
his
maidens
.
]
This
is
Naomi
her
aduice
to
Ruth
.
From
whence
note
,
I.
That
Parents
are
not
to
be
wanting
in
giuing
good
counsell
to
their
children
;
as
here
a
mother
in
law
to
Ruth
;
and
Iethro
a
father
in
Moses
;
Dauid
to
Salomon
;
and
Eli
to
his
sonnes
:
It
is
their
duety
so
to
doe
,
and
the
yonger
yeeres
need
it
,
wanting
the
experience
of
the
aged
.
Let
parents
performe
then
this
duety
,
shewing
their
children
what
is
good
,
what
dueties
they
owe
to
God
and
man
,
and
how
they
should
demeane
themselues
well
euery
way
.
Contrary
to
these
doe
they
,
which
take
no
care
to
aduise
their
children
,
but
doe
let
them
follow
their
owne
swinge
.
Such
also
as
counsell
for
the
body
,
as
the
Heathen
may
doe
;
but
not
for
the
soule
,
it
is
good
for
women
going
abroad
,
to
associate
themselues
to
those
of
their
owne
sexe
:
For
they
are
subiect
to
be
tempted
,
to
be
deceiued
,
and
abused
,
being
weake
in
temptation
,
and
easily
ouercome
.
Let
women
learne
here
of
Naomi
her
aduice
to
Ruth
,
and
follow
it
;
let
them
beware
of
being
alone
as
Dinah
,
or
in
suspected
places
with
lewd
women
,
or
in
light
and
wanton
company
.
It
is
no
good
signe
of
a
maidens
chastitie
,
to
seek
to
be
in
mens
company
,
as
many
doe
,
till
shame
come
vpon
them
.
That
they
meet
thee
not
in
another
field
:
]
meaning
some
lewd
and
lustfull
men
,
whom
Naomi
will
not
so
much
as
make
mention
of
:
though
Ruth
named
in
verse
21.
yong
men
,
yet
her
mother
in
law
will
not
name
them
;
shee
auoids
the
mentioning
of
men
to
her
,
as
teaching
her
,
and
so
all
others
,
that
women
should
auoid
in
their
priuate
conferences
,
vnnecessary
talke
of
men
.
Note
moreouer
,
that
it
is
wisedome
to
preuent
dangers
,
and
not
expose
our selues
into
perill
,
when
we
may
auoid
it
.
Naomi
knew
the
danger
of
those
times
,
and
how
wickedly
many
were
bent
,
and
ready
to
abuse
a
poore
yong
woman
,
and
a
stranger
,
and
therefore
shee
teacheth
Ruth
to
be
wise
to
preuent
the
same
:
for
if
we
vnnecessarily
cast
our selues
into
danger
,
we
doe
tempt
God
,
which
we
may
not
Verse
23.
So
shee
kept
fast
by
the
maidens
of
Boaz
to
gleane
,
vnto
the
end
of
Barley
haruest
and
of
Wheat
haruest
,
and
dwelt
with
her
mother
in
law
.
THe
obedience
of
Ruth
,
in
following
Naomi
her
aduice
,
and
her
constant
loue
vnto
her
,
in
not
departing
from
her
.
So
shee
kept
fast
by
the
maidens
of
Boaz
to
gleane
.
]
Concerning
Ruth
here
we
may
learne
,
that
Children
are
to
take
the
good
counsell
of
their
parents
,
and
to
follow
the
same
:
as
Ruth
doth
here
,
and
as
did
Iacob
,
yea
Moses
the
aduice
of
Iethro
.
It
is
the
note
Vnto
the
end
of
Barley
haruest
and
of
Wheat
haruest
.
]
All
this
time
Ruth
applied
her selfe
for
profit
,
as
being
the
time
of
gathering
food
for
winter
:
she
plaied
the
Ant
,
and
not
the
Grashopper
:
it
is
good
thrift
,
not
to
stack
the
time
of
our
profit
,
which
God
in
mercy
affordeth
to
vs
:
this
may
we
learne
of
the
Ant
,
to
which
the
Lord
sendeth
the
Sluggard
:
for
riches
are
not
for
euer
,
nor
the
like
And
she
dwelt
with
her
mother
in
law
.
]
That
is
,
all
that
time
of
haruest
&
after
.
This
is
noted
,
to
shew
Ruths
loue
and
constant
affection
towards
Naomi
,
that
no
fauour
abroad
or
gaine
reaped
by
the
labour
of
her
hands
,
could
make
her
forsake
her
mother
in
law
.
Hence
riseth
a
good
lesson
,
that
childrens
fauour
abroad
and
good
gettings
should
not
draw
them
from
their
poore
parents
,
so
long
as
they
stand
in
need
of
their
helpe
.
For
how
can
children
euer
shew
themselues
thankefull
better
than
in
such
a
case
,
where
what
they
get
,
they
can
willingly
bestowe
it
vpon
their
poore
parents
,
so
maintaining
them
,
who
were
the
authours
of
their
being
,
and
instruments
of
God
for
their
education
?
But
,
alas
,
the
case
is
otherwise
now
.
This
Ruth
the
Moabitesse
a
heathen
by
birth
,
may
rise
vp
in
iudgement
against
such
as
shuld
be
naturall
children
,
who
hauing
gotten
from
vnder
their
Parents
,
when
they
see
they
can
liue
of
themselues
,
they
make
no
reckoning
of
them
,
being
altogether
vnwilling
to
liue
with
them
,
and
most
of
all
to
relieue
them
.
CHAP.
III.
IN
this
Chapter
is
Naomi
her
care
,
to
prouide
a
match
for
Ruth
,
to
requite
her
labour
and
loue
towards
her
:
wherein
may
be
obserued
her
aduice
,
the
execution
thereof
,
and
the
good
euent
of
the
same
.
Verse
1.
Then
Naomi
,
her
mother
in
law
,
said
vnto
her
,
My
daughter
,
shall
I
not
seeke
rest
for
thee
,
that
it
may
be
well
with
thee
?
THis
is
Naomi
her
resolution
to
prouide
a
marriage
for
her
daughter
in
law
:
it
is
propounded
with
an
interrogation
,
to
shew
her
full
determination
.
Here
note
who
resolueth
,
for
whom
,
and
what
it
is
,
and
the
end
why
.
Then
Naomi
,
her
mother
in
law
,
said
vnto
her
,
My
daughter
.
]
Here
Naomi
deuiseth
how
to
requite
Ruth
her
loue
and
labour
,
which
is
by
resoluing
to
get
a
match
for
her
;
and
this
she
doth
,
as
a
mother
doth
for
her
daughter
,
after
that
Ruth
had
so
laboured
,
and
now
was
at
rest
with
her
in
the
house
.
Of
the
terme
daughter
before
,
and
also
of
thankfulnesse
,
how
good
turnes
should
be
requited
,
(
which
here
is
Naomies
purpose
)
I
haue
spoken
at
large
.
Shall
I
not
seeke
?
]
As
if
she
had
said
;
Know
it
,
my
daughter
,
that
I
am
resolued
to
seeke
rest
for
thee
.
It
is
the
Parents
dutie
to
prouide
matches
for
their
children
.
So
did
God
the
generall
Father
,
for
his
sonne
Adam
,
Abraham
for
Isaac
,
and
Isaac
for
Iacob
;
for
children
want
iudgement
to
make
their
choise
,
and
are
led
more
by
fond
affection
,
or
by
strength
of
lust
,
which
is
worse
,
then
by
reason
and
good
discretion
:
but
yeeld
they
were
wise
in
their
choise
,
yet
are
they
not
so
to
doe
it
without
consent
of
Parents
,
but
should
doe
as
Samson
did
,
who
intreated
his
father
and
Rest
for
thee
?
]
So
shee
calleth
the
married
estate
.
Marriage
estate
is
an
estate
of
rest
:
so
heere
called
,
and
in
chap.
1.
9.
in
respect
of
the
mind
of
all
such
as
desire
marriage
,
and
haue
not
the
gift
of
continencie
,
they
are
restlesse
.
It
is
called
therefore
p●rtum
in●entutis
,
because
youth
are
tossed
by
lustfull
thoughts
,
as
the
ship
with
the
waues
of
the
Sea
,
till
they
be
married
.
Mulieri
(
saith
one
)
nulla
est
requies
,
donec
nupserit
;
It
may
also
be
called
rest
,
for
the
contentment
and
delight
which
one
ought
to
haue
in
the
other
,
and
in
the
blessing
of
posteritie
,
by
the
mercy
of
God
.
Seeing
it
is
so
called
,
let
the
married
parties
labor
to
make
it
an
estate
of
rest
and
peace
:
and
the
meanes
bee
these
:
First
,
to
loue
one
another
intirely
:
to
worke
this
,
see
the
good
things
in
one
another
,
and
couer
the
euill
,
and
winke
at
defects
,
and
bee
as
blind
that
way
after
marriage
,
as
they
bee
before
.
Secondly
,
to
performe
duties
of
loue
one
to
another
chearefully
:
so
they
haue
promised
,
so
God
commands
them
,
and
so
the
mutuall
good
of
both
requireth
it
,
and
true
loue
will
doe
it
.
Thirdly
,
to
beare
one
anothers
infirmities
patiently
,
for
they
bee
one
;
else
this
will
make
them
two
,
if
they
cannot
beare
with
one
another
,
and
forbeare
too
,
to
keepe
peace
.
Fourthly
,
to
take
their
outward
estate
of
God
thankfully
,
and
liue
in
this
respect
contentedly
;
let
them
not
thinke
how
better
they
might
haue
bin
;
for
such
discontented
thoughts
breed
but
sorrowes
,
and
help
nothing
at
all
to
quietnesse
,
but
rather
to
encrease
discord
.
Fifthly
,
to
pray
daily
one
for
another
,
and
that
feruently
,
that
God
would
remoue
the
hinderances
of
loue
,
or
giue
wisdome
&
patience
to
beare
the
same
.
Sixthly
,
and
lastly
,
in
euery
discontentment
to
lay
the
fault
rather
vpon
our selfe
,
then
to
cast
it
vpon
the
other
;
let
the
husband
thinke
rather
the
cause
to
bee
in
himselfe
,
then
in
his
wife
;
so
the
wife
is
rather
to
blame
her selfe
,
then
her
husband
.
If
thus
the
married
would
doe
,
faults
would
be
soone
amended
,
and
iarres
preuented
:
and
the
failing
in
these
things
,
is
the
cause
that
marriage
is
not
the
estate
of
rest
,
but
a
miserable
restlesse
condition
,
and
that
through
their
owne
sinnes
and
corruptions
.
That
it
may
be
well
with
thee
.
]
Marriage
is
for
the
well-being
of
such
as
enter
into
that
holy
:
estate
.
The
husband
is
for
a
guide
to
the
woman
,
and
the
woman
is
ordained
for
a
meet
helpe
for
the
It
is
not
good
for
man
to
be
alone
?
Marriage
is
called
an
honorable
estate
,
and
is
commended
farre
before
the
other
life
in
Scripture
.
It
maketh
two
one
,
it
is
the
holy
meanes
of
a
lawfull
posteritie
,
and
it
is
the
estate
in
which
the
most
holiest
haue
liued
,
and
in
which
Christ
himselfe
would
bee
borne
,
though
conceiued
by
the
holy
Ghost
,
and
borne
of
his
Mother
a
Virgin
.
Saint
Paul
indeed
commendeth
single
life
;
but
not
simply
,
but
with
respect
vnto
the
then
present
times
,
full
of
troubles
and
persecutions
.
If
Marriage
bee
then
for
well-being
,
let
Parents
take
care
to
prouide
for
their
children
matches
,
fit
and
commodious
for
Religion
,
for
conditions
and
meanes
of
maintenance
,
for
so
shall
it
be
well
with
them
.
And
let
such
as
be
married
,
so
make
a
right
vse
of
marriage
,
that
it
may
be
for
their
well-being
,
and
the
bettring
of
themselues
;
which
stands
in
three
things
:
First
,
in
the
mutuall
societie
and
neere
fellowship
of
one
another
;
for
two
are
better
then
one
.
Secondly
,
in
preuenting
thereby
incontinencie
,
and
the
sinfull
lusts
of
the
flesh
.
Thirdly
,
in
begetting
an
holy
posteritie
,
training
them
vp
in
the
instruction
and
information
of
the
Lord
,
in
whom
their
Parents
doe
liue
,
after
they
be
dead
.
Verse
2.
And
now
is
not
Boaz
of
our
kindred
,
with
whose
maidens
thou
wast
?
Behold
,
he
winnoweth
barley
to
night
in
the
threshing-floore
.
NAomi
propoundeth
to
Ruth
,
the
party
whom
she
desireth
to
match
her
with
;
giuing
a
reason
,
and
shewing
the
opportunitie
of
time
and
place
where
to
breake
the
matter
vnto
him
.
As
Naomi
affected
to
doe
Ruth
good
,
so
shee
deuised
the
meanes
;
for
,
A
true
friend
is
not
in
shew
onely
,
or
in
wel-wishes
,
but
in
deuising
how
to
bring
to
passe
what
they
desire
,
and
to
effect
what
truly
they
doe
affect
.
Ionathan
wished
well
to
Dauid
,
and
And
now
is
not
Boaz
of
our
kindred
?
]
How
a
kin
to
them
,
see
chap.
1.
1.
and
2.
1.
This
kindred
she
nameth
,
because
of
the
Law
in
Deut.
25.
5
,
6.
of
which
afterwards
in
chap.
4.
Here
wee
doe
see
what
ground
she
had
to
seek
this
match
for
Ruth
,
euen
the
Law
of
God
,
as
shee
thought
.
Her
ground
in
thus
making
choise
was
from
God
,
and
therefore
there
was
more
hope
to
speed
,
though
in
mans
reason
most
vnlikely
.
Note
,
that
Godly
Parents
seeke
to
match
their
children
where
God
alloweth
.
Abraham
will
not
match
with
the
With
whose
maidens
thou
wast
.
]
These
words
are
added
,
to
shew
what
Boaz
she
meant
,
and
also
to
giue
Ruth
some
hope
of
good
successe
.
For
Ruth
might
obiect
three
things
,
which
Naomi
in
this
verse
preuenteth
.
She
might
haue
said
:
Alas
,
I
am
poore
,
what
hope
of
one
so
rich
?
To
which
Naomi
answereth
,
He
is
thy
Kinsman
,
and
therefore
by
law
bound
to
marry
with
thee
;
though
herein
she
did
somewhat
erre
.
Againe
,
if
Ruth
had
said
,
I
am
not
knowne
well
to
him
,
and
I
feare
his
dislike
:
Naomi
here
putteth
her
in
mind
with
whom
shee
had
been
,
euen
with
Boaz
,
who
had
taken
notice
of
her
,
and
had
been
kind
to
her
,
and
had
spoken
well
of
her
;
yea
,
in
this
she
calleth
a
particular
kindnesse
of
Boaz
to
her
remembrance
,
who
willed
her
to
abide
with
his
maidens
.
Thirdly
,
if
Ruth
had
obiected
the
want
of
opportunitie
and
fit
occasion
to
speake
to
him
;
Behold
(
saith
Naomi
)
hee
winnoweth
this
night
barley
in
the
threshing-floore
.
So
then
note
,
That
warrant
from
God
,
experience
of
the
loue
of
man
,
and
fit
occasion
to
effect
a
matter
,
are
strong
inducements
to
attempt
the
same
.
These
made
Ester
to
aduenture
to
goe
vnto
Ahasuerus
,
her
calling
from
God
,
her
experience
of
former
fauour
,
and
the
present
cause
requiring
,
and
occasion
offered
to
make
triall
.
And
where
these
concurre
,
let
vs
boldly
doe
our
indeuour
,
with
hope
to
effect
what
wee
goe
about
.
Behold
.
]
That
is
,
See
and
consider
the
prouidence
of
God
,
it
is
as
one
would
wish
,
it
falleth
out
opportunely
,
as
if
God
had
decreed
to
bring
it
to
passe
:
so
Naomi
obserued
Gods
prouidence
plainely
:
for
it
appeareth
manifestly
,
where
and
when
hee
decreeth
to
bring
things
to
passe
,
so
as
we
may
say
,
Behold
,
the
hand
of
the
Lord
!
And
this
either
for
good
,
as
in
preuenting
Mordecaies
Saul
,
Moses
from
drowning
,
and
Ioseph
from
perishing
in
the
pit
:
or
for
euill
,
to
bring
iudgement
vpon
the
wicked
;
as
vpon
Iezabel
and
Iehoram
,
as
God
had
Let
vs
then
cast
our
eyes
about
vs
,
and
obserue
Gods
prouidence
:
for
so
shall
wee
see
both
his
mercy
and
iustice
to
praise
him
;
it
will
make
vs
patient
and
contented
vnder
euery
crosse
,
and
carefully
to
relye
vpon
him
,
when
we
see
how
his
prouidence
waiteth
vpon
his
promise
,
good
will
and
pleasure
.
Yea
,
this
will
comfort
vs
,
and
make
vs
not
to
feare
what
man
can
doe
vnto
vs
,
seeing
his
hand
is
ready
to
helpe
.
Hee
winnoweth
barley
to
night
in
the
threshing
floore
.
]
For
the
threshing
floores
in
those
times
,
The
wind
of
the
day
;
or
as
in
Genesis
it
is
translated
,
the
coole
of
the
day
.
Boaz
,
It
is
no
vnseemelinesse
for
men
of
birth
,
of
place
and
wealth
,
sometime
to
follow
in
their
owne
persons
meane
labours
of
their
calling
:
as
hee
doth
here
winnowing
of
corne
,
Gideon
his
threshing
,
Iudah
his
sheep-shearing
,
Elisha
his
plough
.
This
they
did
not
of
base
niggardlinesse
,
as
loth
to
keepe
seruants
to
doe
it
,
but
to
exercise
themselues
in
labour
,
which
is
healthfull
,
to
preuent
idlenesse
and
ill
fruits
thereof
,
to
be
an
example
to
others
,
as
was
Iulius
L.
Q.
Cincinnatus
,
who
was
fetched
Maximinus
Senior
did
,
who
when
he
was
Generall
did
take
such
paines
in
meane
matters
,
as
others
found
fault
with
him
.
But
he
answered
them
,
The
greater
I
am
,
the
greater
paines
will
Verse
3.
Wash
thy selfe
therefore
,
and
anoint
thee
,
and
put
thy
raiment
vpon
thee
,
and
get
thee
downe
to
the
floore
:
but
make
not
thy selfe
knowne
to
the
man
,
vntill
he
shall
haue
done
eating
and
drinking
.
NAomi
her
counsell
to
her
daughter
in
law
,
Ruth
,
shewing
whither
shee
should
goe
,
what
to
doe
before
,
in
preparing
to
goe
thither
,
and
how
warily
she
should
carry
her selfe
,
for
being
knowne
till
after
supper
.
Wash
thy selfe
therefore
;
]
That
is
,
because
I
would
haue
thee
to
goe
to
him
,
make
thy selfe
ready
,
and
first
wash
thy selfe
.
Washing
is
double
,
outward
ciuill
cleanlinesse
is
praise
worthy
.
And
this
Eus.
histo.
eccles
.
washing
was
vsed
among
the
Iewes
,
and
among
the
Heathen
;
Eusebius
speaketh
of
Iohns
bathing
himself
.
To
be
cleanly
,
is
healthfull
to
vs
,
delightsome
to
others
,
and
commendable
.
God
required
And
anoynt
thee
.
]
Anointing
had
a
religious
vse
,
as
we
may
see
in
Exod.
40.
Leuit.
7.
Num.
7.
1.
1.
Sam.
9.
16.
which
did
type
out
the
graces
of
Gods
Spirit
,
Ezek.
16.
9.
1.
Iohn
2.
27.
This
is
the
best
anoynting
,
and
to
be
laboured
for
.
It
had
also
a
common
vse
,
as
here
,
so
in
2.
Sam.
12.
20.
it
was
vsuall
,
Mat.
6.
17.
for
Gods
blessings
may
be
vsed
not
onely
for
meere
necessity
,
but
also
for
outward
comelinesse
and
moderate
delight
.
The
Creatures
of
God
may
be
vsed
not
onely
for
preseruation
of
bodily
life
,
but
for
beautifying
of
the
body
,
and
the
better
setting
forth
thereof
,
as
it
is
in
truth
,
and
not
counterfeited
.
Thus
wine
is
Quest.
Here
it
may
be
questioned
,
Whether
it
be
lawfull
to
paint
the
face
,
for
it
is
but
and
oyle
?
Answ.
Surely
no.
First
,
because
this
is
not
to
preserue
thy
naturall
beautie
,
by
oyle
to
make
it
shine
,
but
to
make
a
counterfeit
face
:
which
is
deceit
and
hypocrisie
,
which
God
hateth
.
We
must
lay
aside
all
manner
of
hypocrisie
;
and
this
is
one
[
a
](A68568-e40140-b)
a
De
habitu
virgin
.
Est
opus
diaboli
,
&
manus
inferunt
Deo
,
&c.
Saint
Cyprian
saith
,
It
is
the
worke
of
the
Deuil
:
and
they
offer
wrong
to
God
,
in
despising
his
worke
,
and
framing
another
of
their
owne
.
[
b
](A68568-e40160-b)
b
D●
cultu
foem
.
Negotium
diaboli
,
indignum
Christiano
.
Tertullian
calleth
it
the
Deuils
businesse
,
vnworthy
a
Christian
.
[
c
](A68568-e40180-b)
c
Ignis
iuuentutis
,
somentum
libidinis
,
&
impudicae
m●ntis
iudicium
:
Epist.
ad
Marcel
.
Saint
Ierome
saith
,
that
it
is
the
fire
of
youth
,
the
fuell
of
lust
,
and
the
signe
of
an
vnchast
mind
.
[
d
](A68568-e40200-b)
d
De
adulterio
vulius
meditantur
adulterium
castitatis
,
&c.
Saint
Ambrose
saith
,
They
which
muse
or
set
their
minds
vpon
the
adulterie
of
the
countenance
,
doe
so
also
vpon
the
adulterating
of
chastity
.
So
as
these
godly
men
thinke
of
them
but
as
of
whores
,
the
Deuils
seruants
,
betrayers
of
chastitie
,
and
vnworthy
to
be
accounted
Christians
.
Let
such
therefore
as
neuer
vsed
it
,
beware
of
it
,
and
such
as
haue
,
repent
,
and
such
as
doe
,
abandon
and
forsake
it
:
for
as
verball
lying
is
forbidden
,
so
actuall
also
;
such
cannot
looke
vpon
God
as
his
Creatures
,
but
as
counterfeits
,
and
such
as
be
of
the
Deuils
making
;
they
see
not
their
owne
naturall
face
in
a
glasse
,
but
the
counterfeit
of
another
,
one
perhaps
damned
in
hell
for
whoredome
already
.
Such
as
haue
vsed
this
sinfull
practice
,
and
haue
turned
to
God
,
haue
repented
of
this
,
as
of
an
accursed
worke
of
the
flesh
,
and
as
proceeding
from
Satans
instigation
.
Lastly
,
no
modest
Matron
euer
vsed
it
,
but
chaste
hearts
haue
alwayes
detested
it
,
and
therefore
is
it
carefully
to
be
auoided
.
And
put
thy
raiment
vpon
thee
;
]
That
is
,
thy
best
apparell
,
or
such
as
thou
hast
put
vpon
thee
handsomely
.
Concerning
apparell
I
will
speake
somewhat
at
large
.
In
innocencie
there
was
no
need
of
rayment
:
Adam
and
Eue
in
that
estate
liued
naked
,
and
were
not
ashamed
,
neither
was
there
cause
,
for
that
they
had
not
sinned
;
but
after
the
fall
,
it
was
of
necessity
to
put
on
apparell
,
to
couer
our
nakednesse
,
for
preseruation
of
our
bodies
,
and
to
defend
them
from
extreme
cold
,
heate
,
and
from
hurts
which
they
are
subiect
vnto
in
going
naked
.
So
then
,
now
we
should
haue
care
for
rayment
,
for
our selues
,
for
such
as
depend
Tamar
Dauids
daughter
;
and
Mordecai
was
clad
in
white
,
blue
,
and
purple
.
And
as
for
ornaments
,
as
eareings
,
bracelets
,
chaines
,
rings
,
Iewels
of
gold
and
siluer
,
the
Lord
allowed
them
to
his
people
,
&
to
weare
them
vpon
them
;
Sulpitius
Gallus
,
a
Heathen
Romane
,
fell
out
with
his
wife
,
because
shee
went
abroad
with
her
face
vncouered
,
and
said
to
her
,
The
law
limits
my
sight
vnto
thee
,
to
which
thou
art
to
approue
thy
beauty
,
and
to
become
faire
and
louely
:
but
to
bee
willing
to
bee
seene
beautifull
to
others
,
must
needs
bring
suspition
of
an
ill
mind
,
and
a
staine
withall
.
I
wish
husbands
to
bee
Sulpitiuslike
to
such
wiues
as
goe
thus
wantonly
bare-brested
,
shewing
how
naked
their
hearts
be
vnto
lustfull
practices
.
But
some
foolish
and
harlotrie
husbands
doe
delight
to
see
their
wiues
and
daughters
to
goe
so
;
they
be
like
Assuerus
,
who
will
haue
Vashti
to
come
forth
to
shew
her selfe
;
but
I
wish
the
wiues
in
this
thing
like
Vashti
,
and
not
to
yeeld
to
their
drunken
humoured
husbands
to
goe
so
immodestly
:
but
they
are
,
perhaps
,
rewarded
as
they
iustly
deserue
sometime
:
for
can
the
shop-windows
alway
stand
open
,
and
no
customers
come
at
any
time
to
buy
?
Secondly
,
is
grauitie
according
to
yeeres
,
and
therefore
all
fantastick
,
light
,
vaine
and
daily
strange
fashions
,
now
in
one
,
then
in
another
,
is
folly
and
vanitie
,
apish
toying
,
and
argueth
great
leuitie
of
Augustus
Caesar
called
,
The
Ensigne
of
pride
,
and
the
nest
of
luxurie
;
And
get
thee
downe
to
the
floore
.
]
Take
the
opportunitie
offred
,
to
procure
thy
welfare
:
so
she
is
made
by
Naomi
her
aduice
,
to
goe
to
Boaz
,
and
to
demand
marriage
of
him
;
which
might
seeme
not
fitting
,
but
by
Moses
law
it
was
allowed
to
the
But
make
not
thy selfe
knowne
to
the
man
,
vntill
he
shall
haue
done
eating
and
drinking
.
]
Go
she
must
,
but
so
warily
is
shee
to
behaue
her selfe
,
as
shee
should
not
discouer
her selfe
,
nor
make
her
mind
knowne
,
vntil
he
had
supped
,
and
was
laid
downe
to
rest
:
so
as
her
mind
must
be
shewed
in
priuate
,
and
to
him
alone
.
The
night
,
and
in
priuate
,
make
modest
persons
vtter
more
freely
their
thoughts
,
then
otherwise
they
would
in
the
light
,
and
before
company
.
The
phrase
of
eating
and
drinking
,
implyeth
feasting
,
Verse
4.
And
it
shall
be
when
he
lyeth
downe
,
thou
shalt
marke
the
place
where
he
shall
lye
,
and
thou
shalt
goe
in
,
and
vncouer
his
feet
,
and
lay
thee
downe
,
and
he
will
tell
thee
what
thou
shalt
doe
.
THe
rest
of
Naomi
her
aduice
to
Ruth
,
what
she
was
to
doe
,
when
she
came
to
the
threshing
floore
,
obserue
where
Boaz
lay
,
then
she
her selfe
to
lye
downe
;
and
the
end
,
to
know
his
mind
,
and
what
she
should
doe
.
And
it
shall
be
when
he
lyeth
downe
.
]
After
labour
followes
rest
,
and
the
night
is
appointed
for
the
same
,
to
refresh
the
wearied
limbs
:
so
the
Psalmist
teacheth
,
That
thou
shalt
marke
the
place
where
he
shall
lye
.
]
This
is
aduised
,
lest
she
should
in
the
night
mistake
:
for
warie
obseruation
preuenteth
error
.
This
sheweth
also
,
that
Boaz
had
not
any
certaine
set
place
to
lye
downe
in
,
but
to
lye
,
as
best
liked
himselfe
,
in
the
floore
.
In
those
times
they
had
no
care
of
stately
lodging
;
they
were
not
effeminate
and
slothfull
,
which
make
vs
now
to
seeke
for
soft
bedding
,
which
breedeth
lust
,
encreaseth
sloth
,
and
maketh
the
body
more
tender
,
and
so
lesse
able
to
endure
paines
.
And
thou
shalt
go
in
,
and
vncouer
his
feet
.
]
Though
Naomi
aimed
to
make
Ruth
Boaz
his
yoke-fellow
,
yet
she
teacheth
her
to
proceed
in
humility
,
to
goe
to
his
feet
,
and
to
lye
downe
there
:
For
humilitie
is
not
any
let
,
but
the
way
to
aduancement
,
And
lay
thee
downe
,
and
he
shall
tell
thee
what
thou
shalt
doe
.
]
Naomi
was
well
perswaded
of
Boaz
his
honestie
,
and
that
he
would
well
aduise
Ruth
:
for
good
counsell
may
be
looked
for
of
those
that
bee
truly
religious
,
and
wise
withall
,
as
Boaz
was
.
And
there
is
no
doubt
of
their
readinesse
,
whom
experience
hath
made
knowne
to
be
louing
and
kind
.
This
is
it
which
made
Naomi
to
speake
thus
confidently
,
that
Boaz
would
tell
Ruth
what
she
should
do
.
But
here
it
may
bee
demanded
,
Whether
Naomi
did
well
to
aduise
Ruth
to
vse
this
meanes
,
to
trie
Boaz
his
minde
?
The
manner
seemeth
not
to
bee
good
nor
approoueable
,
and
my
reasons
be
these
:
First
,
Naomi
her
counsel
and
aduice
to
haue
Ruth
matters
ill
begun
,
the
Lord
both
can
and
will
turne
vnto
good
.
Thus
he
did
with
Rebecca
and
Iacobs
dissembling
to
get
the
blessing
,
and
with
the
selling
of
Ioseph
by
Iacobs
sonnes
his
vnnaturall
brethren
.
This
example
therefore
of
Ruth
is
not
imitable
.
It
giueth
no
warrant
for
mothers
to
teach
their
daughters
to
play
the
harlots
,
and
to
be
bawdes
to
them
;
nor
to
allow
yong
women
to
go
to
yong
men
,
and
to
giue
their
bodies
to
be
abused
,
in
hope
of
marriage
;
nor
to
make
nightmatches
and
meetings
to
procure
husbands
,
whilest
they
hereby
often
make
themselues
whores
,
to
their
own
shame
,
and
griefe
of
friends
.
If
it
be
not
imitable
,
will
some
say
,
why
is
it
recorded
?
To
answer
this
,
we
must
know
that
the
actions
of
the
godly
are
of
diuers
sorts
:
either
extraordinarie
;
as
Abrahams
offering
Isaac
;
Moses
his
killing
of
the
Egyptian
;
Israelites
borrowing
and
carrying
away
the
goods
of
the
Egyptians
;
Phinees
killing
Zimri
and
Cozbi
;
Ehud
,
Eglon
King
of
Moab
,
and
such
like
:
these
are
not
for
imitation
,
but
to
shew
,
that
God
can
dispence
with
his
Law
,
&
is
not
tied
to
ordinary
courses
.
Or
ordinarie
,
and
this
is
manifold
,
First
,
good
and
allowed
of
God
,
as
Abrahams
teaching
his
houshold
,
Iobs
patience
,
praying
for
his
children
,
and
works
of
mercy
and
iustice
;
Cornelius
deuotion
;
Pauls
labour
in
the
ministery
,
and
a
thousand
such
like
,
left
written
for
instruction
to
acknowledge
the
strength
of
grace
,
and
are
for
our
godly
imitation
.
Secondly
,
bad
and
vnlawfull
,
as
Aarons
consenting
to
the
Israelites
idolatrie
,
Lots
incest
,
Dauids
adulterie
and
murther
;
Peters
periurie
,
and
such
like
:
these
are
not
to
be
imitated
,
but
to
be
auoided
as
euill
,
and
are
written
to
make
vs
to
behold
mans
corruption
,
and
so
his
desert
,
that
thereby
we
may
set
our selues
to
bewaile
the
same
,
to
watch
ouer
our selues
,
and
that
none
Verse
5.
And
shee
said
vnto
her
,
All
that
thou
sayest
vnto
mee
,
I
will
doe
.
RVths
readinesse
to
obey
her
mother
in
law
,
and
that
in
all
things
without
exception
.
And
shee
said
vnto
her
.
]
In
this
conference
betweene
them
two
here
,
is
no
interrupting
of
one
another
:
Ruth
heareth
Naomi
her
counsell
,
and
answereth
when
shee
hath
heard
it
;
which
commendeth
her
modestie
and
wisedome
;
for
it
is
folly
to
answer
a
matter
,
before
it
be
heard
.
All
that
thou
sayest
vnto
me
,
I
will
doe
.
]
Ruth
is
as
ready
to
obey
,
as
the
other
to
command
:
and
that
in
respect
,
first
,
of
her
reuerence
towards
Naomi
,
and
perswasion
of
her
good
mind
towards
her
:
for
whom
we
thinke
well
of
and
reuerence
,
their
counsell
we
easily
embrace
,
and
willingly
obey
:
and
yet
herein
may
we
doe
amisse
,
if
we
examine
not
well
the
matter
;
for
counsell
may
be
sometime
from
error
of
the
iudgement
,
and
sometime
from
corrupt
affection
.
Secondly
,
of
her
owne
inclination
to
the
thing
,
being
young
,
and
poore
,
to
get
a
rich
husband
:
for
wee
readily
obey
in
that
whereto
wee
incline
our
mind
of
our
owne
accord
,
there
needeth
little
incitation
.
Verse
6.
And
shee
went
downe
vnto
the
floore
,
and
did
according
to
all
that
her
mother
in
law
bade
her
.
RVths
performance
of
her
promise
,
both
in
going
downe
to
the
floore
,
and
in
doing
there
,
what
her
mother
aduised
her
.
And
shee
went
downe
vnto
the
floore
.
]
The
Citie
was
then
higher
from
whence
shee
went
,
though
wee
may
reade
of
a
floore
vp
on
high
,
2.
Sam.
24.
18.
It
may
seeme
strange
how
Ruth
durst
attempt
this
,
being
a
stranger
,
and
fearefull
by
nature
,
as
women
be
:
yet
see
,
where
desire
is
,
there
nothing
can
hinder
,
or
amate
the
spirit
,
or
daunt
the
heart
.
And
did
according
to
all
that
her
mother
in
law
bade
her
.
]
As
it
is
in
verses
3
,
and
4.
so
shee
very
exactly
followed
her
mothers
aduice
,
and
in
nothing
followed
her
owne
mind
,
lest
perhaps
,
if
things
had
not
fallen
out
well
,
shee
might
haue
had
the
fault
put
vpon
her selfe
.
Here
is
an
example
of
strict
obedience
vnto
Parents
,
which
is
required
at
the
hands
of
children
.
Ruth
doth
according
to
all
that
which
shee
was
bidden
to
doe
.
And
thus
in
all
lawfull
things
should
children
doe
to
Verse
7.
And
when
Boaz
had
eaten
and
drunken
,
and
his
heart
was
merry
,
he
went
to
lye
downe
at
the
end
of
the
heape
of
corne
:
and
shee
came
softly
,
and
vncouered
his
feet
,
and
laid
her
downe
.
THis
verse
sheweth
how
shee
did
as
her
mother
bade
her
,
both
for
the
time
when
,
and
the
manner
how
.
And
when
Boaz
had
eaten
and
drunke
;
]
meaning
largely
and
freely
,
as
the
words
following
intimate
,
which
it
may
seeme
they
vsed
at
such
times
as
this
.
Wee
may
note
,
that
it
is
lawfull
to
eate
and
drinke
more
largely
at
one
time
than
at
another
;
as
in
times
of
feasting
,
which
the
Israelites
kept
in
old
time
,
in
reaping
the
fruits
of
the
And
his
heart
was
merry
.
]
Eating
and
drinking
make
the
heart
merry
.
Thus
were
Iosephs
brethren
Hee
went
to
lye
downe
at
the
end
of
the
heape
of
corne
.
]
After
his
labour
and
repast
,
he
went
to
take
his
rest
,
not
in
any
dainty
bedding
,
but
euen
in
the
floore
,
at
the
end
of
the
heape
:
and
this
did
hee
for
the
safetie
of
Gods
blessings
,
and
the
better
keeping
of
the
corne
winnowed
,
from
pilfering
.
Note
hence
,
I.
That
painefull
labour
maketh
man
not
curious
of
his
lodging
.
Boaz
here
can
lye
hard
;
Iacob
a
Princes
sonne
,
brought
vp
daintily
at
his
mothers
lap
,
can
take
a
stone
and
lay
it
vnder
his
head
for
a
pillow
,
and
sleep
soundly
,
being
wearied
with
trauell
,
which
maketh
rest
and
hard
lodging
very
pleasant
to
him
:
and
howsoeuer
Iacob
might
lye
better
before
,
yet
did
he
neuer
rest
more
blessedly
than
in
this
hard
bed
:
for
now
the
Lord
spake
to
him
,
and
he
saw
Gods
Angels
ascending
and
descending
vpon
him
:
for
it
falleth
out
,
the
more
the
body
is
pampered
,
the
lesse
spirituall
comfort
;
and
the
lesse
the
body
is
cehrished
,
the
more
is
the
soule
made
glad
,
and
the
nigher
wee
be
to
God
.
Would
we
therefore
not
be
nice
,
nor
curious
of
our
lying
.
Let
vs
labour
our
bodies
till
we
be
wearie
,
and
we
shall
take
hard
lodging
without
dislike
,
hunger
maketh
poore
fare
sweet
;
so
doth
labour
make
hard
lying
pleasant
.
II.
That
it
is
good
husbandrie
to
seeke
to
saue
,
as
well
as
to
get
.
Boaz
was
noble
,
wise
,
rich
,
and
also
thriuing
,
yet
mercifull
,
and
therefore
not
base
,
but
yet
would
,
as
need
required
,
see
to
his
owne
estate
and
Gods
blessings
bestowed
vpon
him
,
that
they
might
not
be
diminished
by
purloining
hands
.
This
honest
care
of
this
great
man
,
and
good
man
too
,
checketh
such
spend-thrifts
,
as
doe
waste
Gods
blessings
;
they
bee
theeues
to
themselues
,
and
such
as
depend
vpon
them
;
they
worke
their
owne
ouerthrow
and
destruction
,
and
in
aduersitie
they
shall
be
without
comfort
:
for
their
consciences
will
tell
them
,
that
they
haue
iustly
brought
vpon
themselues
that
euill
.
And
she
came
softly
and
vncouered
his
feet
,
and
laid
her
downe
.
]
A
great
shew
of
euil
:
for
she
went
to
a
wrong
man
,
it
was
also
in
the
night
,
and
alone
,
to
him
alone
,
and
after
his
feasting
too
;
a
too
bold
aduenture
,
vpon
her
mothers
weake
aduice
in
this
manner
of
doing
.
True
it
is
,
the
successe
was
good
;
but
this
more
of
Gods
mercy
,
then
the
fact
deserued
.
Boaz
also
commended
her
,
vers.
10.
but
it
was
not
for
thus
comming
,
not
for
the
manner
,
but
for
the
thing
intended
,
to
wit
,
to
match
with
him
,
shee
following
the
rule
of
the
Word
,
and
not
lust
to
seeke
to
young
men
,
whether
poore
or
rich
.
Here
we
see
what
Naomi
contriued
,
she
did
with
as
much
cunning
;
as
care
,
act
it
;
for
it
is
said
,
shee
came
softly
,
secretly
,
and
without
any
stirre
or
noise
to
awake
him
,
and
so
laid
her
down
at
his
feet
,
waiting
when
he
should
of
his
owne
accord
awake
.
We
warily
act
a
thing
,
where
wee
be
loth
to
offend
;
and
there
are
wee
contented
to
waite
patiently
,
where
we
feare
to
doe
amisse
,
as
Ruth
doth
here
.
This
wisedome
can
we
shew
in
attaining
our
desires
in
things
of
the
world
;
Oh
that
we
thus
could
behaue
our selues
towards
God!
and
that
we
might
say
with
the
Prophet
,
My
soule
doth
waite
for
the
Lord
,
and
in
his
Word
doe
I
hope
,
Psal.
13
1.
5
,
6.
Verse
8.
And
it
came
to
passe
at
mid-night
,
that
the
man
was
afraid
,
and
turned
himselfe
;
and
behold
,
a
woman
lay
at
his
feet
.
THe
euent
of
Ruths
thus
secretly
comming
in
,
and
lying
at
Boaz
feete
vnawares
to
him
.
Where
note
the
time
when
;
the
euent
it selfe
;
the
effect
of
it
;
and
the
occasion
of
both
in
the
last
words
.
And
it
came
to
passe
at
mid-night
.
]
Thus
long
Boaz
slept
after
his
labour
and
paines-taking
,
before
hee
did
awake
.
Note
,
that
the
wearied
body
and
quiet
mind
sleepes
soundly
:
(
so
Salomon
telleth
vs
)
eate
he
little
or
much
.
If
therefore
we
would
soundly
sleepe
,
being
in
bodily
health
,
let
vs
labour
our
bodies
;
wearinesse
is
the
best
physicke
to
cast
any
one
asleepe
:
the
idle
cannot
sleepe
,
they
be
troubled
with
dreames
,
and
foolish
fantasies
:
Wee
must
also
get
a
quiet
spirit
,
so
shall
we
sleepe
without
feare
:
and
this
is
to
bee
gotten
,
first
,
by
seeking
reconciliation
with
God
in
Christ
,
so
may
we
lye
downe
in
peace
with
Dauid
,
That
the
man
was
afraid
.
]
The
best
are
subiect
to
feare
,
vpon
conceit
of
perill
,
and
that
suddenly
:
So
was
Gideon
afraid
,
and
the
Apostles
on
a
sudden
;
and
likewise
Boaz
here
,
and
that
vpon
these
reasons
:
First
,
his
naturall
frailtie
and
weakenesse
of
faith
,
which
also
is
in
euery
one
.
Secondly
,
his
ignorance
,
not
knowing
what
it
was
,
because
she
came
in
vnknowne
to
him
,
when
he
was
asleepe
:
and
in
such
cases
we
be
more
apt
to
conceit
euill
towards
vs
,
men
good
,
because
our
hearts
tell
vs
,
that
wee
bee
wicked
by
nature
,
and
deserue
euill
.
Thirdly
,
the
darke
and
dead
time
of
the
night
,
which
is
to
man
fearefull
:
the
Psalmist
speaketh
And
turned
himselfe
.
]
Hee
gathered
himselfe
together
shrinking
,
as
the
manner
is
of
such
as
in
bed
being
in
sleepe
,
fall
into
a
sudden
feare
,
and
turne
to
and
fro
;
such
a
forcible
operation
hath
this
feare
vpon
the
whole
body
,
for
to
decline
from
,
and
auoid
the
danger
conceiued
,
nature
seeking
to
saue
it selfe
,
in
apprehension
of
perill
,
and
that
of
a
sudden
.
This
naturall
feare
is
more
quicke
and
sudden
to
seaze
vpon
the
heart
,
then
the
spirituall
feare
to
auoide
sinne
,
or
the
displeasure
of
God
,
and
so
the
danger
of
the
ruine
of
our
soules
:
for
this
danger
is
not
so
soone
apprehended
;
here
is
required
the
grace
of
illumination
,
and
of
faith
,
before
this
can
bee
wrought
in
vs
.
And
behold
,
a
woman
lay
at
his
feet
.
]
The
feare
possessed
him
without
cause
.
And
thus
it
falleth
out
often
,
Man
often
feareth
without
iust
cause
:
the
Verse
9.
And
he
said
,
Who
art
thou
?
And
shee
answered
,
I
am
Ruth
thine
handmaid
;
spread
therefore
thy
skirt
ouer
thine
handmaid
,
for
thou
art
a
neere
kinsman
.
THis
is
Boaz
his
questioning
with
Ruth
,
her
answer
,
with
a
request
to
him
,
and
the
reason
thereof
.
And
he
said
,
Who
art
thou
?
]
Boaz
comming
to
himselfe
,
moderateth
his
feare
,
and
containeth
himself
from
vnchaste
touching
,
and
demandeth
what
she
was
.
Wee
may
note
,
first
,
that
though
feare
possesse
wise
and
godly
men
vpon
a
sudden
,
yet
they
moderate
it
,
and
are
not
wholly
ouer
come
therewith
:
for
Boaz
heere
cryeth
not
out
to
seruants
for
helpe
,
neither
speaketh
to
her
,
as
one
amazed
,
neither
falleth
he
into
a
rage
with
her
,
that
shee
should
be
occasion
of
such
feare
:
for
howsoeuer
the
feare
suddenly
seazed
vpon
him
being
fast
in
sleepe
before
,
yet
was
it
not
childish
,
nor
womanish
,
he
soone
shooke
it
off
,
as
a
man
of
courage
,
hauing
confidence
in
God
.
He
mastered
his
naturall
feare
:
and
so
should
wee
,
and
not
bee
ouerswayed
therewith
,
as
women
and
children
be
.
Secondly
,
That
raging
lust
should
not
seaze
suddenly
vpon
honest
hearts
,
and
such
as
feare
God
.
Boaz
was
with
her
alone
,
yet
doth
he
not
in
a
filthy
affection
seeke
to
dishonest
her
,
as
Iudah
did
Thamar
,
being
inflamed
with
lust
at
the
sight
of
her
;
he
did
it
on
the
day
time
,
he
asked
not
what
shee
was
,
as
Boaz
doth
here
,
lust
would
not
affoord
him
that
leasure
.
This
continencie
is
praise
worthy
And
she
answered
,
I
am
Ruth
thine
handmaid
.
]
Thus
Ruth
calleth
her selfe
shewing
her
humility
,
as
before
in
chap.
2.
13.
and
here
,
by
professing
what
a
one
shee
would
be
vnto
him
,
humble
and
seruiceable
,
as
an
handmaiden
,
if
shee
might
obtaine
her
sute
.
So
said
Abigail
,
when
Dauid
sent
the
Godly
think
lowly
and
meanely
of
themselues
;
Spread
therefore
thy
skirt
ouer
thine
handmaid
.
]
In
this
phrase
of
speech
shee
modestly
claimeth
marriage
of
him
:
for
some
do
write
,
that
it
was
a
custom
when
they
were
contracted
,
that
the
man
did
throw
ouer
the
woman
,
the
lap
or
wing
of
his
garment
,
in
token
that
he
took
her
into
his
protection
.
The
word
is
taken
from
Fowles
,
which
couer
vnder
their
wings
their
yong
from
danger
.
By
which
,
husbands
are
to
learne
,
that
they
either
are
,
or
should
be
a
protection
to
their
wiues
;
for
the
woman
For
thou
art
a
neere
kinsman
.
]
Here
is
the
reason
of
her
request
grounded
vpon
Gods
Law
,
as
the
Word
hath
authoritie
in
godly
mens
hearts
;
it
bindeth
their
consciences
,
and
forceth
them
to
yeeld
,
it
commandeth
them
more
,
then
all
other
reasons
besides
.
And
therefore
in
hauing
to
doe
with
such
,
gather
arguments
soundly
from
the
Word
of
God
;
for
these
will
worke
vpon
good
mens
hearts
,
and
in
vsing
such
reasons
aright
,
the
Lord
,
and
not
man
,
may
bee
said
to
speake
vnto
them
:
which
course
,
though
worldlings
mocke
at
,
yet
such
as
feare
the
Lord
,
will
weigh
and
consider
of
,
for
that
they
doe
desire
to
square
and
frame
their
whole
life
after
the
Word
and
Law
of
God
.
Verse
10.
And
hee
said
,
Blessed
be
thou
of
the
Lord
,
my
daughter
:
for
thou
hast
shewed
more
kindnesse
in
the
latter
end
,
then
at
the
beginning
,
in
as
much
as
thou
followest
not
young
men
,
whether
poore
or
rich
.
Boaz
his
reply
vnto
Ruth
,
when
hee
knew
who
shee
was
;
wherein
hee
blesseth
her
,
commendeth
her
,
and
giueth
the
reason
of
such
his
commendation
of
her
.
And
hee
said
.
]
His
answer
is
full
of
kindnesse
and
loue
,
neither
doth
he
reproue
her
any
thing
at
all
,
though
hee
iustly
might
for
her
thus
comming
in
this
manner
:
but
Boaz
being
a
good
man
,
considered
rather
the
lawfulnesse
of
the
matter
which
she
came
for
,
then
of
the
manner
of
seeking
it
:
then
also
her
ground
,
and
the
reason
mouing
her
to
come
to
him
,
which
was
the
Law
of
God
.
Thirdly
,
the
estimation
of
her
person
,
being
held
a
vertuous
woman
generally
of
all
.
And
lastly
,
his
fulnesse
of
charitie
,
which
taketh
things
in
the
best
part
,
and
is
not
easily
offended
,
made
him
not
to
reproue
her
:
For
a
good
man
full
of
mercy
and
loue
,
doth
not
lightly
condemne
the
vertuous
for
some
shewes
of
euill
,
for
missing
in
the
manner
,
where
the
matter
intended
is
good
.
For
here
the
matter
was
lawfull
,
the
ground
and
inducement
iust
,
the
person
honest
and
generally
well
spoken
of
,
and
her
intendement
not
ill
.
When
these
things
concurre
,
we
are
not
to
take
exceptions
against
the
manner
,
or
failing
in
some
light
circumstance
.
Herein
let
vs
imitate
good
and
godly
Boaz
:
and
let
vs
not
bee
like
such
rigide
Censurors
,
as
those
bee
which
condemne
the
best
things
,
if
they
bee
not
euery
way
as
they
ought
.
Those
also
which
make
a
small
fault
a
great
offence
;
reiecting
the
whole
matter
for
the
manner
;
the
person
for
a
little
mistake
.
Oh
how
would
a
proud
and
churlish
Nabal
haue
taken
vp
this
poore
woman
,
a
widdow
and
a
stranger
,
if
shee
had
come
to
him
for
marriage
,
especially
if
shee
had
mistaken
him
,
as
Ruth
here
did
Boaz
in
some
sort
!
What
shame
,
what
impudency
would
he
haue
laid
vpon
her
,
&
so
haue
reiected
her
?
And
those
likewise
which
take
things
indifferent
in
ill
part
,
as
Hanun
the
King
of
the
Blessed
bee
thou
of
the
Lord
.
]
These
words
shew
how
well
hee
tooke
her
comming
and
request
made
touching
marriage
;
hee
scorneth
her
not
,
hee
putteth
her
not
off
,
but
accepts
her
,
as
appeareth
afterwards
,
and
euen
in
these
words
,
when
hee
saith
to
so
poore
a
woman
relieued
by
his
Almes
,
Blessed
be
thou
of
the
Lord
.
]
Which
words
may
bee
taken
either
as
a
petition
,
or
as
an
affirmation
.
If
as
a
petition
,
that
the
Lord
would
blesse
her
,
then
are
the
lessons
the
same
with
those
in
Chap.
2.
20.
where
the
same
words
are
vsed
by
Naomi
for
him
,
as
hee
doth
here
for
Ruth
:
excepting
this
circumstance
,
that
there
Naomi
a
poore
woman
prayeth
for
the
rich
,
and
here
the
rich
prayeth
for
the
poore
;
of
which
also
before
in
Chap.
2.
12.
If
,
as
an
affirmation
of
that
which
he
iudged
her
to
be
:
as
if
he
had
said
,
Blessed
art
thou
of
the
Lord
:
thou
art
an
happy
and
blessed
woman
,
as
in
Luk.
1.
28.
for
in
Hebrew
the
word
be
,
or
art
is
not
expressed
,
but
onely
thus
,
Blessed
thou
of
the
Lord
,
and
so
may
be
vnderstood
either
be
,
to
make
it
a
petition
;
or
art
,
to
make
it
an
affirmation
:
and
then
wee
learne
,
That
the
godly
,
though
poore
,
yet
are
blessed
,
and
so
accounted
of
Boaz
,
that
is
,
of
a
godly
man
,
who
can
iudge
of
true
blessednesse
:
for
the
godly
haue
those
things
wherein
true
blessednesse
consisteth
:
As
first
,
Gods
fauour
in
Christ
,
and
through
him
are
the
My
daughter
.
]
See
Chap.
2.
8.
Thus
he
might
call
her
,
as
beeing
old
:
for
the
ancient
are
to
be
as
Fathers
,
and
old
women
as
Mothers
vnto
the
yonger
sort
,
in
teaching
them
good
things
by
word
and
the
humbling
of
our selues
maketh
our
esteeme
to
be
nothing
lesse
,
but
rather
greater
,
with
such
as
be
godly
and
wise
;
see
Chap.
2.
10
,
11
,
12.
where
the
more
Ruth
did
humble
her selfe
,
the
more
account
did
Boaz
make
of
her
:
for
such
as
humble
themselues
,
shall
bee
exalted
.
Let
none
then
thinke
by
humbling
themselues
,
that
they
shall
lose
credit
and
honour
,
as
foolishly
the
base
borne
,
and
new
start-vp
doth
imagine
:
for
they
cannot
but
be
suspicious
of
contempt
,
who
know
themselues
vnworthy
of
honour
and
esteeme
.
For
thou
hast
shewed
more
kindnesse
in
the
latter
end
,
then
at
the
beginning
.
]
This
is
the
reason
of
his
blessing
of
her
,
or
accounting
of
her
blessed
,
because
shee
encreased
and
did
not
decay
in
goodnesse
.
The
truely
vertuous
and
heartily
religious
are
better
at
last
than
at
the
first
.
As
the
Angel
of
the
Church
of
Thyatira
;
and
as
it
is
said
of
Ruth
here
in
her
kindnesse
and
loue
:
for
goodnesse
,
grace
,
and
vertue
where
it
is
truely
planted
,
will
increase
rather
then
decay
:
for
the
Lord
husbands
Iehu
,
Demas
,
Alexander
the
Copper-smith
,
and
Iudas
,
who
were
worst
at
last
,
because
they
were
neuer
truely
good
at
the
first
:
or
in
respect
of
loue
and
kindnesse
,
as
here
spoken
of
Ruth
,
which
loue
some
turne
into
hatred
,
and
kindnesse
into
cankred
malice
,
and
shew
more
ill
will
at
the
last
,
then
loue
at
the
first
;
like
Amon
to
his
sister
Tamar
,
and
Saul
to
Dauid
:
for
that
loue
was
neither
good
nor
sound
in
them
,
as
Ionathans
was
to
Dauid
,
and
Ruths
to
Naomi
,
and
hers
to
Ruth
againe
.
In
as
much
as
thou
followest
not
young
men
,
whether
poore
or
rich
.
]
Boaz
in
the
other
words
gaue
a
reason
of
his
blessing
of
her
;
here
he
giueth
a
reason
of
his
so
commending
her
kindnesse
:
which
appeareth
to
bee
more
at
the
last
now
,
than
at
the
first
,
to
wit
,
to
her
husband
deceased
,
and
to
her
now
mother
in
law
Naomi
,
because
shee
married
him
in
her
owne
countrey
,
and
him
rather
then
any
of
her
owne
nation
,
which
was
kindnesse
;
then
,
for
Naomi
her
sake
to
leaue
her
owne
countrey
,
and
to
come
and
dwell
with
her
in
Iudah
in
a
poore
estate
;
this
was
great
kindnesse
:
but
now
to
be
ruled
by
Naomi
,
beeing
so
yong
a
woman
,
to
seeke
to
match
with
an
old
man
,
and
not
to
follow
nature
,
in
desiring
yong
men
;
but
the
Law
of
God
,
for
to
raise
vp
a
name
againe
vnto
her
dead
husband
,
whom
by
this
meanes
shee
maketh
to
liue
againe
in
Israel
;
this
is
it
which
maketh
her
kindnesse
to
bee
more
at
last
then
at
the
first
,
in
louing
an
old
man
rather
than
any
yong
,
and
him
also
for
the
dead
sake
,
to
reuiue
his
name
among
the
people
of
God
.
See
here
in
Ruth
,
how
true
loue
,
obedience
to
good
counsell
,
and
grace
,
doe
ouercome
nature
,
and
the
law
of
lust
:
for
shee
loued
her
husband
,
shee
was
obedient
to
Naomi
,
and
in
her selfe
vertuous
,
and
therefore
reason
and
Religion
did
take
place
,
and
neither
nature
,
nor
lust
preuailed
with
her
.
A
good
example
for
youth
to
follow
.
Note
out
of
these
words
farther
these
lessons
:
First
,
that
as
now
,
so
then
,
and
euer
before
,
there
haue
beene
two
sorts
,
rich
and
poore
in
the
world
.
First
,
to
shew
in
one
,
what
all
might
haue
beene
;
and
in
the
other
the
poore
,
what
all
deserue
to
bee
.
Secondly
,
that
the
rich
may
haue
occasion
to
shew
workes
of
mercy
,
and
the
poore
labouring
painefully
and
honestly
,
may
haue
to
whom
to
goe
vnto
for
reliefe
:
for
the
rich
are
Gods
Stewards
for
the
poore
.
Let
both
seeke
to
liue
together
louingly
,
and
to
helpe
one
another
;
the
poore
,
to
lend
their
labour
to
the
rich
,
and
the
rich
to
supply
their
wants
;
for
the
one
cannot
liue
without
the
other
:
all
cannot
bee
rich
,
neither
must
all
bee
poore
.
Let
vs
rest
contented
with
our
estates
;
let
not
the
poore
murmur
with
enuy
at
the
rich
;
neither
let
these
despise
the
poore
:
for
God
hath
made
them
both
,
and
one
to
stand
in
need
of
the
other
.
Secondly
,
that
yong
persons
in
nature
affect
to
marry
with
yong
persons
like
themselues
;
which
is
implyed
by
Boaz
speech
.
So
did
Isaac
marry
,
and
Iacob
;
and
so
in
ancient
time
were
matches
made
.
If
euer
old
and
young
marryed
together
,
it
was
the
old
man
with
a
young
woman
,
but
neuer
an
old
woman
with
a
young
man
,
as
the
wanton
and
lecherous
often
doe
with
wanton
young
fellowes
in
these
dayes
,
to
the
staine
of
their
sexe
,
and
reproach
to
themselues
and
often
their
vtter
vndoing
.
For
youth
cannot
affect
old
age
,
and
therefore
it
is
fittest
that
marriage
bee
made
betweene
such
as
may
most
likely
agree
together
;
other
matches
proue
for
the
most
part
vntoward
.
Thirdly
,
The
truly
religious
will
be
ruled
by
the
Law
of
God
,
and
will
not
be
led
after
their
naturall
disposition
.
For
here
Ruth
leaueth
the
young
men
,
and
taketh
an
old
man
,
because
the
Law
so
bound
her
,
as
she
conceiued
,
taking
Boaz
for
the
neerest
Kinsman
:
because
such
as
be
truly
religious
,
haue
denied
themselues
,
and
doe
resigne
themselues
wholly
to
Gods
good
pleasure
and
will
,
saying
as
Christ
said
,
Not
my
will
,
O
Father
,
but
thy
will
bee
Verse
11.
And
now
,
my
daughter
,
feare
not
,
I
will
doe
to
thee
all
thou
requirest
:
for
all
the
Citie
of
my
people
doth
know
,
that
thou
art
a
vertuous
woman
.
BOaz
gaue
her
before
due
commendation
,
here
is
now
his
consolation
,
and
comforting
of
her
,
first
,
by
a
dehortation
,
willing
her
not
to
feare
,
then
by
a
faithfull
promise
to
satisfie
her
request
,
yeelding
a
reason
of
the
same
.
And
now
,
my
daughter
.
]
Boaz
still
vseth
this
terme
,
both
for
that
he
loued
her
,
and
desired
to
comfort
her
.
We
may
here
see
in
Boaz
,
that
a
louing
and
mercifull
heart
is
not
rough
in
tearmes
;
as
an
vnlouing
and
mercilesse
Nabal
is
.
This
we
may
see
to
bee
so
betweene
louing
Parents
and
children
,
Rebecca
,
Elkanah
and
louing
and
kind
speeches
of
great
and
rich
persons
,
are
comfortable
vnto
the
poore
,
as
Ruth
before
confesseth
;
and
therefore
Boaz
doth
heere
vse
them
,
to
cheere
vp
the
spirit
of
this
poore
woman
:
for
kind
words
witnesse
a
kind
heart
,
if
the
speakers
be
not
dissemblers
.
Now
,
the
apprehension
of
hearty
loue
in
the
mighty
,
gladdeth
much
the
heart
of
such
as
be
poore
,
and
in
a
low
estate
.
Let
therfore
the
mighty
and
rich
learne
to
shew
forth
kindnesse
,
and
to
speake
louingly
.
By
it
Dauid
so
speaking
to
Amasa
,
passing
by
his
fault
with
Absalom
,
bowed
the
heart
of
the
Tribe
of
Iudah
,
Feare
not
.
]
That
is
,
feare
not
to
bee
deceiued
of
thy
hope
:
though
thou
be
poore
,
and
I
rich
,
let
no
such
thought
trouble
thee
,
that
I
should
therefore
make
light
account
of
thee
:
for
I
am
well
disposed
in
my
affection
to
thee
;
therfore
feare
not
:
thus
Boaz
speaketh
vnto
Ruth
.
For
he
knew
,
and
so
doe
we
,
that
it
is
a
common
thing
to
feare
the
issue
,
where
earnest
desire
is
to
obtaine
the
thing
;
especially
where
it
may
in
some
respects
seeme
vnlikely
to
come
to
passe
,
as
Ruth
might
here
so
conceiue
,
when
shee
should
consider
what
they
two
were
,
and
the
great
difference
betweene
them
.
For
in
such
a
case
there
cannot
be
a
full
perswasion
of
the
euent
;
the
poorer
and
meaner
party
may
iustly
feare
contempt
,
and
vsually
such
a
one
feareth
the
alterabilitie
of
mans
nature
,
though
hapely
good
words
may
passe
betweene
them
for
the
present
.
And
therefore
in
such
a
case
it
is
good
and
fitting
for
the
partie
,
of
whom
kindnes
is
expected
,
to
giue
to
the
other
some
tokens
of
assurance
,
not
to
doubt
,
nor
feare
,
as
Boaz
doth
in
this
place
,
and
in
the
words
following
.
I
will
doe
thee
all
that
thou
requirest
.
By
this
Boaz
taketh
away
her
feare
and
doubt
,
in
that
he
promiseth
her
marriage
.
For
,
where
a
godly
and
honest
man
maketh
a
promise
,
there
is
no
feare
of
performance
;
because
hee
maketh
conscience
of
his
word
,
and
knoweth
himselfe
in
equitie
bound
to
the
performance
of
the
same
.
And
therefore
may
wee
rest
vpon
an
honest
mans
word
,
though
in
these
dayes
many
would
bee
held
honest
,
which
make
no
conscience
of
breach
of
promise
.
In
that
Boaz
here
maketh
her
a
promise
of
marriage
,
and
so
contracteth
himself
vnto
her
,
but
yet
de
futur●
,
as
it
is
said
,
&
conditionally
,
as
the
two
next
verses
shew
,
we
may
note
,
that
it
is
lawfull
to
betroth
and
contract
our selues
one
to
another
before
marriage
.
It
was
an
vsuall
thing
among
Gods
people
in
former
times
;
which
betrothing
is
either
lawfull
or
vnlawfull
:
lawfull
,
which
is
made
by
parties
that
may
lawfully
marry
,
which
be
free
in
their
choise
,
of
yeeres
of
disctetion
to
make
their
choise
:
and
therefore
contracts
made
of
such
as
bee
within
degrees
forbidden
,
of
contrary
religions
,
betrothed
already
to
others
,
or
defectiue
in
nature
,
or
wanting
iudgement
what
they
doe
,
or
being
vnder
gouernment
of
Parents
and
not
free
,
are
not
to
bee
allowed
.
Now
further
,
this
lawfull
contracting
is
either
conditionall
,
or
absolute
,
and
the
same
de
praesenti
,
or
de
futuro
,
I
take
thee
,
or
I
will
take
thee
to
be
my
wife
.
If
conditionall
,
then
it
bindeth
no
farther
then
the
obseruing
of
the
condition
bindeth
;
for
if
that
be
not
kept
,
the
parties
bee
free
,
vnlesse
they
giue
their
bodies
in
the
meane
space
one
to
another
.
If
it
bee
absolutely
made
,
and
by
such
as
may
so
contract
themselues
,
they
be
man
and
wife
before
God
,
and
may
not
be
sundred
one
from
another
.
These
things
are
to
be
therfore
considered
of
in
contracts
,
vsed
before
marriage
,
for
the
parties
better
settling
of
their
affections
one
vpon
another
,
for
the
better
acquainting
themselues
with
the
conditions
and
qualities
of
each
other
,
and
to
fit
themselues
for
house-keeping
,
and
more
conuenient
liuing
together
,
hauing
made
some
honest
prouision
before
hand
.
For
all
the
citie
of
my
people
doth
know
,
that
thou
art
a
vertuous
woman
.
]
The
reason
why
hee
yeeldeth
to
take
her
to
wife
:
her
portion
was
her
vertues
,
for
which
she
was
generally
commended
of
all
.
This
reason
did
the
more
confirme
her
,
and
easily
remoued
away
feare
,
when
she
might
perceiue
vpon
what
ground
he
was
induced
to
marrie
with
her
.
Hence
may
arise
many
lessons
:
first
,
that
vertue
maketh
euen
the
poore
and
strangers
too
to
become
famous
,
as
may
appeare
in
this
poore
widdow
a
Moabitesse
woman
.
So
it
made
Dauid
famous
in
the
dayes
of
Saul
,
though
hee
sought
to
obscure
his
name
;
and
likewise
Barnabas
in
the
Primitiue
Church
:
for
vertue
will
not
bee
hid
,
neither
can
it
.
And
therefore
such
as
desire
renowne
,
labour
for
vertue
.
Is
not
Abigail
famous
for
her
wisedome
?
Ioseph
for
his
chastitie
?
Moses
for
his
meekenesse
?
Samuel
for
his
iustice
?
Dauid
for
his
zeale
?
Ehud
,
Gideon
,
and
Iephte
for
their
fortitude
,
and
so
the
seuen
and
thirtie
Worthies
of
Dauid
for
their
valiant
acts
?
Ester
for
her
humility
?
the
sinfull
woman
for
her
penitencie
?
the
sonnes
of
Ionadab
the
son
of
Rechab
for
their
temperance
?
This
is
the
way
,
and
the
best
way
to
get
same
and
true
honour
for
euer
;
and
yet
few
tread
aright
in
this
path
,
but
rather
they
will
make
themselues
so
notorious
by
villany
,
that
all
may
know
them
to
be
vicious
persons
,
without
shame
,
without
blushing
,
like
those
which
Esai
&
the
godly
and
vertuous
will
take
notice
of
such
as
bee
vertuous
among
them
:
for
so
doe
here
all
the
people
of
Bethlehem
,
the
people
of
God
;
because
they
loue
vertue
,
hauing
it
in
themselues
,
they
desire
to
encourage
others
that
be
so
,
and
reioyce
therein
,
and
therefore
doe
they
speake
thereof
,
and
spread
abroad
the
name
of
it
,
to
make
the
parties
which
be
vertuous
,
to
be
honoured
.
This
is
comfort
to
such
as
liue
well
,
though
they
doe
not
,
nor
may
thereby
seeke
praises
,
yet
shall
they
be
taken
notice
of
.
And
by
this
may
men
consider
of
themselues
whether
they
be
vertuous
,
if
they
will
take
notice
of
graces
in
others
,
and
reioycingly
speak
thereof
,
to
the
honour
and
praise
of
the
vertuous
.
Thirdly
,
that
a
godly
man
will
take
a
wife
for
her
vertues
,
as
Boaz
doth
here
Ruth
;
so
did
Dauid
for
her
vertues
chuse
Abigail
:
for
a
a
good
report
for
vertue
in
a
woman
,
is
a
good
portion
,
and
a
meanes
of
preferment
:
Thus
came
poore
Ruth
to
so
honourable
and
rich
an
husband
,
hauing
neither
wealth
,
nor
friends
.
For
such
a
woman
hath
the
best
and
most
durable
helpe
of
true
loue
,
euen
vertue
;
she
hath
the
Lord
to
speake
for
her
,
and
to
procure
her
fauour
,
and
to
cause
her
to
bee
beloued
.
This
should
make
women
to
striue
for
vertue
,
and
to
get
a
good
name
from
it
,
and
not
for
beautie
and
braue
attyre
:
for
a
good
name
is
better
then
riches
,
then
Verse
12.
And
now
it
is
true
,
that
I
am
thy
neere
kinsman
:
howbeit
,
there
is
a
kinsman
neerer
then
I.
BOaz
his
information
of
Ruth
,
wherein
shee
was
somewhat
mistaken
,
granting
the
truth
that
he
was
a
neere
kinsman
,
but
not
the
neerest
:
so
as
here
he
preuenteth
her
apprehension
of
the
promise
made
,
for
taking
it
absolutely
,
but
conditionally
,
as
in
the
next
verse
more
at
large
hee
declareth
his
mind
.
So
that
heere
is
a
concession
of
that
which
she
had
spoken
of
him
in
vers.
9.
and
withall
an
instruction
touching
another
neerer
then
himselfe
,
which
she
knew
not
of
.
And
now
it
is
true
.
]
Boaz
will
not
deny
a
truth
,
for
a
godly
man
is
a
louer
of
the
truth
,
and
will
yeeld
to
it
,
when
hee
heareth
it
:
for
it
swayeth
with
him
,
which
if
it
so
did
with
euery
one
,
it
would
preuent
tedious
disputes
&
contentions
among
the
Learned
;
preuent
long
suites
of
law
;
put
Lawyers
to
silence
in
corrupt
pleading
,
and
saue
many
pounds
contentiously
misspent
,
preuent
deceit
in
buying
and
selling
,
and
many
other
mischiefes
,
which
miserably
fall
out
for
want
of
acknowledging
the
truth
,
which
men
should
and
would
doe
,
if
they
hated
falshood
and
lying
,
if
they
had
a
hearty
loue
of
the
truth
,
if
they
would
cast
off
pride
and
the
desire
of
vaine
praises
,
and
couetousnesse
,
and
the
greedy
desire
of
gaine
;
for
these
hinder
the
truth
;
and
where
these
reigne
,
hardly
will
truth
bee
acknowledged
as
it
ought
,
or
reigne
among
men
as
it
should
.
That
I
am
thy
neere
kinsman
.
]
Foure
things
might
moue
him
thus
ingeniously
to
confesse
himselfe
so
nigh
a
kinsman
to
those
poore
women
.
First
,
his
loue
to
the
truth
,
so
to
speake
as
the
thing
was
.
Secondly
,
his
holy
and
religious
respect
vnto
the
Law
of
God
,
by
authority
whereof
shee
made
claime
to
him
.
Thirdly
,
his
humility
and
vprightnesse
of
heart
,
not
disdaining
his
godly
poore
kindred
.
Fourthly
,
her
owne
vertues
,
and
his
loue
which
he
bare
to
her
for
the
same
.
(
Of
rich
and
poore
kinsfolks
I
haue
spoken
before
in
Chap.
2.
20.
)
Here
obserue
,
that
a
louing
,
godly
,
humble
,
and
vpright-hearted
rich
man
will
readily
confesse
himselfe
of
neere
kindred
to
his
poore
kinsfolke
,
if
they
be
vertuous
:
for
vertue
maketh
them
honourable
with
the
vertuous
,
though
pouertie
make
them
contemptible
to
the
world
.
And
therefore
for
the
poore
to
get
an
acknowledgement
of
them
from
their
rich
kindred
,
let
them
be
vertuous
,
that
whereas
they
want
goods
,
grace
may
procure
them
fauour
and
respect
:
for
poore
and
lewd
are
not
worthy
the
acknowledging
,
being
contemptible
both
in
body
and
soule
.
Howbeit
there
is
a
kinsman
neerer
than
I.
]
So
that
the
nighest
to
a
right
,
are
first
to
be
preferred
thereto
:
this
is
here
implied
;
and
this
reason
and
equitie
will
yeeld
.
Therefore
Boaz
honestly
maketh
heere
mention
of
this
other
kinsman
,
to
whom
Ruth
should
first
haue
gone
:
for
both
Naomi
and
shee
were
mistaken
in
this
,
to
come
first
to
Boaz
for
the
right
of
marrying
her
:
yet
see
how
courteously
and
louingly
hee
answereth
her
,
teaching
,
that
such
as
demand
in
simple
ignorance
a
matter
at
our
hands
as
due
,
and
yet
in
some
sort
not
so
,
wee
are
meekely
to
informe
them
,
and
not
scornefully
to
reiect
them
,
as
great
Ones
now
will
doe
:
for
a
simple
errour
is
pardonable
,
and
it
is
a
fruit
of
goodnesse
to
informe
them
in
the
right
:
and
this
would
preuent
contention
and
strife
,
which
otherwise
might
grow
thereupon
for
want
of
better
information
.
Let
this
then
reproue
those
which
gladly
take
occasion
from
such
mistakes
,
to
laugh
at
and
iest
away
the
parties
,
making
themselues
very
merry
with
the
parties
simplicitie
,
though
their
meaning
be
both
good
and
honest
.
Verse
13.
Tarry
this
night
,
and
it
shall
be
in
the
morning
,
that
if
hee
will
performe
vnto
thee
the
part
of
a
kinsman
,
well
,
let
him
doe
the
kinsmans
part
:
but
if
hee
will
not
doe
the
part
of
a
kinsman
to
thee
,
then
will
I
doe
the
part
of
a
kinsman
to
thee
,
as
the
Lord
liueth
:
lie
downe
vntill
the
morning
.
BOaz
his
confirmation
of
his
promise
before
,
concerning
his
marrying
of
Ruth
:
wherein
is
noted
the
time
when
hee
will
goe
about
it
,
vpon
what
condition
hee
will
doe
it
,
the
confirmation
it selfe
by
solemne
oath
,
and
his
aduice
to
rest
for
that
night
till
the
morning
.
Tarry
this
night
.
]
Boaz
deferreth
to
performe
the
kinsmans
part
for
a
space
,
though
very
short
:
and
seeing
it
was
night
and
now
dangerous
for
her
to
goe
alone
from
thence
,
hee
aduiseth
her
to
tarry
there
that
night
in
the
floore
.
Note
first
,
that
vpon
reasonable
cause
,
that
may
bee
deferred
,
which
cannot
absolutely
be
denyed
to
be
done
.
Which
may
bee
of
vse
to
checke
the
impatient
of
delay
,
when
there
may
be
good
reason
and
iust
cause
of
delaying
the
matter
.
Secondly
,
that
a
true
and
louing
friend
careth
for
the
safety
of
such
as
he
loueth
.
Thus
Lot
tooke
care
for
his
guests
;
Michol
for
Dauids
escaping
from
the
hand
of
Saul
:
so
Ionathan
in
this
respect
shewed
his
care
and
loue
to
Dauid
,
and
H●sh●●
his
friend
likewise
.
So
did
the
Disciple
care
for
Pauls
safetie
:
for
true
loue
is
not
Why
he
would
suffer
her
to
be
within
alone
in
the
floore
all
night
?
I
answer
,
his
care
of
her
safetie
:
for
hee
would
rather
admit
of
an
inconuenience
to
himselfe
,
then
the
danger
of
a
mischiefe
to
her
,
knowing
the
wickednesse
of
the
times
then
.
Againe
,
it
may
be
,
he
felt
in
himselfe
strength
by
Gods
grace
,
and
also
a
resolution
to
withstand
the
temptation
,
because
he
was
a
man
of
yeeres
(
though
yet
some
old
are
wanton
enough
:
)
because
he
was
a
iust
man
(
as
it
is
said
of
And
it
shall
be
in
the
morning
.
]
So
Boaz
,
though
hee
deferred
it
,
yet
it
was
but
a
very
little
while
;
hee
would
not
long
,
as
Naomi
saith
after
,
delay
a
wise
man
will
not
bee
ouer-hastie
,
yet
will
hee
not
neglect
,
but
hasten
the
businesse
which
hee
taketh
in
hand
:
For
the
one
is
the
property
of
That
if
hee
will
performe
to
thee
the
part
of
a
kinsman
;
]
That
is
,
if
hee
will
marry
thee
,
and
raise
vp
the
name
of
the
dead
:
for
he
is
before
me
by
right
to
take
or
refuse
thee
;
so
as
if
he
will
haue
thee
,
thou
canst
not
refuse
him
:
then
take
him
,
and
so
an
end
hereof
betweene
vs
.
Though
it
appeareth
many
wayes
,
that
Boaz
had
an
earnest
affection
to
Ruth
,
yet
would
hee
not
wrong
the
kinsman
,
if
hee
would
haue
her
:
for
a
good
and
a
iust
man
,
euen
in
what
hee
desires
,
will
not
wrong
another
:
because
the
Law
of
righteousnes
bindeth
God
is
an
Auenger
of
all
such
things
.
Here
then
come
iustly
to
be
reproued
such
as
make
no
conscience
of
wronging
others
;
of
which
sort
are
all
these
:
First
,
Theeues
and
Robbers
,
against
which
the
Prophet
and
Apostle
Iacob
:
Zacheus
,
and
Samuel
offer
it
;
If
they
had
in
Epi.
ad
Mac.
Danaeus
in
Eth.
lib.
2.
cap.
15.
Perkins
in
the
pract.
of
Rep.
Prou.
3.
28.
Mat.
5.
23.
Leuit.
6.
5.
Ioseph
.
antiq.
lib.
4.
cap.
8.
done
wrong
to
any
.
Lastly
,
this
is
the
iudgement
of
the
godly
Learned
,
that
restitution
should
be
made
,
affirming
the
sinne
not
to
be
remitted
,
except
the
thing
taken
away
be
restored
:
and
also
that
Repentance
is
not
sound
without
it
,
if
there
bee
ability
to
restore
.
Neither
may
this
bee
deferred
,
when
it
is
in
our
hand
,
and
when
we
come
to
worship
before
God
:
But
we
must
restore
the
thing
found
,
borrowed
,
or
otherwise
gotten
,
and
not
iustly
beeing
our
owne
,
vnto
the
true
owner
himselfe
,
if
we
know
him
,
or
to
his
children
,
executors
,
or
next
kinsman
;
and
if
these
bee
not
to
bee
found
,
then
to
God
,
for
some
publike
vse
to
Well
,
Let
him
doe
the
kinsmans
part
.
]
That
is
,
I
yeeld
him
his
right
in
thee
,
because
hee
is
before
mee
,
as
I
haue
said
,
neither
will
I
take
thee
,
except
hee
renounce
his
right
in
thee
.
Boaz
,
we
see
,
seeketh
not
to
gaine
her
to
himselfe
without
consent
,
neither
will
abuse
her
,
but
honestly
behaueth
himselfe
in
the
night
with
her
alone
,
as
in
the
eyes
of
men
,
and
open
view
of
the
world
:
for
a
godly
man
is
not
good
because
of
men
,
but
for
that
he
feareth
God
which
looketh
vpon
him
,
and
vpon
whom
hee
looketh
:
and
therefore
euery
where
behaueth
himselfe
as
hee
ought
.
Boaz
here
loueth
her
,
but
lusts
not
after
her
to
defile
her
,
as
some
would
,
making
it
a
sport
to
commit
fornication
,
with
those
whom
they
thinke
doe
belong
vnto
others
,
either
betroathed
maids
,
or
married
wiues
:
but
whoremongers
and
adulterers
God
will
iudge
.
But
if
hee
will
not
doe
the
part
of
a
kinsman
to
thee
.
]
These
words
Boaz
vttereth
as
the
ground
of
his
promise
to
marry
with
Ruth
,
to
wit
,
if
hee
the
kinsman
refuse
her
:
for
when
one
renounceth
his
right
,
it
is
then
free
for
another
:
for
the
release
made
,
is
a
setting
free
of
that
which
before
was
tied
,
which
is
for
direction
to
such
as
take
houses
,
or
grounds
.
It
is
a
common
complaint
to
say
,
He
hath
taken
my
house
and
my
grounds
from
me
:
But
often
vniustly
,
as
when
the
Lord
letteth
not
lands
or
houses
,
but
to
a
limited
time
,
which
being
expired
,
the
same
is
free
to
let
to
another
,
except
either
custome
bind
to
let
the
present
possessor
to
haue
the
refusall
,
or
that
some
promise
be
made
,
which
bindeth
an
honest
man
to
keepe
it
.
Beside
this
,
there
is
indeed
a
friendly
courtesie
in
the
Land-Lord
to
offer
to
the
present
Inioyer
that
which
hee
hath
,
before
any
other
;
but
he
is
not
simply
bound
so
to
doe
,
but
only
of
good
wil.
Yet
must
I
needs
acknowledge
,
that
it
is
not
a
neighbourly
part
for
any
one
out
of
a
greedy
couetousnesse
,
to
vnder-myne
the
possessour
,
or
by
any
indirect
meanes
to
procure
from
him
at
the
Land-Lords
hands
,
his
house
or
lands
:
for
this
is
against
the
Law
of
loue
,
to
doe
as
wee
would
be
done
vnto
,
and
not
to
doe
to
others
,
what
wee
would
not
that
they
should
doe
vnto
vs
,
as
the
Law
and
Prophets
teach
,
and
our
Master
Christ
commandeth
;
and
yet
this
is
a
common
practice
now
for
want
of
loue
.
Note
againe
how
warie
Boaz
is
in
making
her
a
promise
to
marry
with
her
,
it
is
done
cautelously
,
with
condition
of
vpright
dealing
betweene
him
and
another
.
For
,
as
euery
promise
is
to
be
made
of
an
honest
man
with
due
consideration
,
(
because
once
made
,
it
bindeth
,
except
there
be
a
release
)
so
especially
the
promise
of
marrying
one
another
;
both
for
the
weightines
of
the
matter
(
nothing
being
so
much
concerning
the
welfare
,
or
downefall
of
man
in
this
life
)
as
also
for
the
indissolublenesse
of
the
knot
;
for
here
is
no
releasing
one
of
another
,
but
they
must
liue
together
till
death
.
And
therfore
let
vs
learne
to
bee
warie
in
making
this
match
:
and
to
doe
this
,
first
,
consider
these
two
things
before
mentioned
,
and
weigh
them
well
to
preuent
haste
and
rashnesse
herein
.
Secondly
,
how
fit
or
vnfit
the
marriage
is
,
and
what
good
reasons
there
be
to
perswade
to
it
,
or
disswade
from
it
.
Thirdly
,
what
is
required
before
the
marriage
to
further
it
,
or
else
which
might
hinder
the
same
.
We
may
not
rashly
,
and
vnaduisedly
runne
into
this
holy
ordinance
,
as
many
doe
,
first
,
vpon
foolish
,
light
,
and
vnaduised
loue
.
Secondly
,
vpon
strong
and
vnbridled
lust
,
violently
pressing
them
to
sudden
contracts
,
and
often
to
filthy
vncleanenesse
,
like
bruit
beasts
,
which
haue
no
vnderstanding
.
Thirdly
,
vpon
a
feare
to
lose
the
opportunitie
of
enioying
one
another
,
if
friends
should
know
it
,
therefore
they
will
contract
themselues
,
and
giue
themselues
one
to
another
,
and
that
dishonestly
,
to
force
friends
to
consent
.
Fourthly
,
couetousnesse
,
when
men
are
carried
away
,
not
with
the
loue
of
the
partie
,
but
with
the
greatnes
of
a
portion
.
These
,
and
such
like
,
make
hastie
matches
,
at
leasure
to
be
repented
of
.
Here
it
may
be
demanded
,
Why
Boaz
made
an
(
if
)
of
the
other
Kinsmans
mind
and
good
will
,
seeing
first
he
was
the
nighest
Kinsman
,
and
had
secondly
,
the
Law
of
God
to
mooue
him
thereto
;
was
it
not
vncharitablenesse
?
I
answer
,
No
:
for
hee
knew
not
his
kinsmans
mind
,
as
it
appeareth
by
his
triall
of
him
the
next
day
.
Againe
,
hee
knew
well
,
that
albeit
nature
and
Religion
tie
men
to
doe
a
thing
;
yet
worldlings
will
not
doe
their
dutie
.
Cain
had
Nature
,
Reason
,
and
Religion
,
to
loue
his
brother
Abel
;
so
had
Saul
to
respect
Dauid
;
but
these
preuailed
with
neither
of
them
,
no
more
then
the
Law
here
was
of
force
to
mooue
this
worldling
;
for
such
a
one
he
was
,
as
shall
be
shewed
in
the
next
Chapter
.
Then
will
I
doe
the
part
of
a
Kinsman
to
thee
.
]
Boaz
hauing
laid
downe
the
condition
,
he
reneweth
his
promise
made
in
vers.
11.
yea
,
though
the
other
refuse
her
,
he
will
take
her
:
for
one
mans
dislike
,
maketh
not
true
loue
to
decay
in
another
mans
heart
:
for
true
loue
is
fixed
vpon
the
thing
beloued
,
without
respect
to
other
mens
affections
to
the
same
;
their
liking
may
the
more
increase
loue
,
but
dislike
cannot
vtterly
remoue
it
,
where
it
is
firmely
settled
:
this
,
experience
telleth
vs
to
bee
true
,
in
the
loue
of
young
persons
affecting
marriage
.
And
it
were
to
bee
wished
,
that
our
loue
were
so
strong
,
that
our
soules
were
so
glued
to
Religion
,
that
though
others
dislike
,
wee
may
not
therefore
cease
to
loue
it
,
but
bee
as
Ruth
to
Naomi
,
and
so
say
,
as
she
to
her
,
though
shee
saw
an
honest
man
will
keepe
his
oath
and
his
word
;
as
may
be
seene
in
the
Reubenites
,
Gadites
,
and
halfe
Tribe
of
Manasseh
,
in
Ionathan
and
Dauid
,
in
Iudah
with
Simeon
,
in
Ioseph
to
his
brethren
after
acobs
death
,
Caleb
to
Othniel
,
the
Spies
to
Rahab
,
and
to
the
man
of
Bethel
:
for
an
honest
man
hath
a
binding
conscience
,
when
the
word
is
passed
out
of
his
mouth
,
he
careth
for
his
honest
name
and
credit
,
which
to
him
is
more
then
riches
,
and
better
then
oyntment
.
If
therefore
we
be
of
vpright
and
honest
dealing
,
and
so
would
be
accounted
,
let
vs
keepe
our
words
and
our
othes
:
for
this
is
common
honesty
,
iustice
,
and
a
thing
of
good
report
,
As
the
Lord
liueth
.
]
This
is
an
oath
,
Ier.
4.
2.
This
oath
hee
taketh
,
because
it
was
a
matter
of
great
importance
,
and
for
that
he
would
put
the
poore
woman
out
of
all
doubt
,
and
that
shee
should
not
feare
the
accomplishment
,
though
he
was
rich
,
and
she
poore
;
he
noble
,
shee
meane
;
he
an
Israelite
,
and
she
a
stranger
of
Moab
.
From
this
note
;
First
,
that
it
is
lawfull
to
take
an
oath
,
against
the
Anabaptists
assertion
,
of
which
see
Chap.
1.
17.
Secondly
,
That
the
godly
vse
to
sweare
by
God
,
when
they
sweare
,
and
by
none
other
;
of
this
more
at
large
also
in
chap.
1.
17.
Thirdly
,
that
the
forme
of
an
oath
is
diuersly
expressed
,
and
not
one
manner
of
way
;
as
thus
,
I
speake
it
before
God
;
God
is
my
witnesse
;
The
Lord
knoweth
;
As
the
Lord
liueth
;
I
protest
before
the
Lord
;
I
call
God
to
record
,
and
diuers
such
like
,
besides
the
common
forme
,
By
God
,
and
so
forth
;
which
I
note
,
to
taxe
the
vsuall
swearing
of
many
,
who
seeme
to
hate
swearing
in
the
common
forme
,
and
yet
they
themselues
sweare
too
often
in
another
forme
:
so
subtill
is
Satan
to
beguile
them
in
that
,
and
therein
to
make
them
guiltie
of
that
,
from
which
they
take
themselues
to
be
most
free
:
but
they
be
deceiued
,
for
when
God
,
or
his
name
and
attributes
are
at
any
time
mentioned
,
for
this
end
,
to
confirme
the
truth
of
that
which
a
man
speaketh
,
it
is
an
oath
.
Let
men
take
notice
hereof
,
and
cease
to
be
common
swearers
.
Fourthly
,
that
it
is
lawfull
to
sweare
in
priuat
cases
,
as
Ionathan
did
to
Dauid
,
and
he
to
Ionathan
;
the
spies
to
Rahab
,
&
Boaz
here
to
Ruth
,
in
case
of
necessitie
,
and
in
weightie
matters
.
In
such
cases
wee
may
vse
our
lawfull
libertie
,
but
yet
with
great
warinesse
,
with
great
reuerence
of
the
high
Maiestie
of
God
,
not
suddenly
,
not
in
passion
,
not
without
due
aduisement
.
Fifthly
,
that
an
oath
is
the
confirming
of
the
mind
of
another
in
the
truth
of
that
which
is
spoken
,
whether
of
things
past
,
spoken
,
or
done
,
or
of
things
present
,
or
of
things
to
come
,
and
promised
to
be
done
.
This
is
the
end
of
Boaz
swearing
here
.
If
this
be
so
,
then
let
men
rest
satisfied
with
an
oath
,
as
Ruth
doth
here
,
and
as
in
some
cases
God
would
haue
men
so
to
do
,
for
it
is
the
greatest
Lie
down
vntill
the
morning
.
]
With
these
words
hee
endeth
his
conference
,
not
spending
the
night
in
vaine
or
vnnecessary
prattling
,
as
idle
louers
and
wanton
suters
will
doe
:
but
hauing
answered
her
request
,
and
shewed
to
her
his
loue
and
honest
resolution
,
hee
willeth
her
to
lie
downe
vntill
the
morning
.
By
which
words
it
seemeth
she
was
risen
vp
,
as
ready
to
depart
,
but
that
hee
would
not
permit
her
so
to
doe
,
for
the
reasons
before
mentioned
:
and
because
the
night
is
ordained
for
rest
,
as
the
Psalmist
saith
:
At
night
man
goeth
to
his
rest
.
Neither
is
it
safe
for
young
women
to
bee
abroad
in
the
night
;
it
sauoureth
not
well
,
it
befitteth
not
their
sex
,
&
may
endanger
their
chastitie
.
Wee
must
beware
of
beeing
Night-walkers
:
for
Satan
the
prince
of
darkenesse
will
then
be
the
most
busie
.
Such
also
as
hate
the
Light
,
loue
to
be
in
darkenesse
,
as
the
theefe
,
&
the
adulterer
.
Againe
,
the
night
imboldeneth
Verse
14.
And
shee
lay
at
his
feet
vntill
the
morning
:
and
shee
rose
vp
before
one
could
know
another
:
for
hee
said
,
Let
it
not
bee
knowne
,
that
a
woman
came
into
the
floore
.
THis
verse
sheweth
how
Ruth
rested
till
the
morning
:
then
,
her
rising
ready
to
depart
;
with
the
mouing
cause
from
Boaz
speech
,
being
a
wary
Caueat
vnto
her
.
And
shee
lay
at
his
feet
vntill
the
morning
.
]
This
is
added
,
to
shew
their
chaste
and
continent
behauiour
:
for
if
they
had
offended
,
the
holy
Ghost
,
who
spared
not
Noahs
drunkennesse
,
Lots
incest
,
Dauids
adultery
,
would
not
haue
concealed
this
fact
,
if
so
they
had
thereof
been
guilty
:
They
were
both
honest
and
feared
God
:
and
therefore
they
would
not
commit
such
wickednesse
,
albeit
they
had
occasion
offred
.
Whereby
wee
may
learne
,
that
where
the
feare
of
God
and
honesty
beareth
sway
,
there
chastity
may
bee
preserued
,
though
occasion
bee
offered
to
the
contrary
.
Behold
this
here
in
old
Boaz
,
and
elsewhere
in
young
Ioseph
;
there
was
neither
lechery
in
the
one
,
nor
strength
of
lust
,
nor
youthfull
wantonnesse
in
the
other
:
for
there
lust
is
bridled
,
where
the
feare
of
God
possesseth
the
heart
,
and
honesty
lodgeth
.
To
bee
kept
therefore
from
this
euill
,
let
these
vertuous
examples
guide
vs
,
that
lust
ouer-beare
vs
not
,
as
it
doth
in
such
as
seeke
occasions
to
sinne
in
this
kind
:
neighing
,
as
Ieremie
speaketh
,
after
their
neighbours
wiues
.
And
such
also
,
though
they
seeke
not
occasion
,
like
the
former
;
yet
they
easily
take
occasion
to
offend
this
way
,
with
virgins
,
with
married
wiues
,
and
with
those
whom
they
thinke
to
marry
with
;
and
this
last
is
held
no
offence
at
all
by
them
:
because
they
thinke
that
marriage
amendeth
all
.
But
first
it
is
an
argument
of
a
strong
and
vnbridled
lust
,
which
should
not
beare
rule
in
Christians
.
Secondly
,
if
the
man
hap
to
die
before
marriage
,
(
as
who
is
certaine
of
life
?
)
the
woman
being
with
child
,
becommeth
infamous
,
and
shee
that
should
haue
beene
a
wife
,
is
left
as
an
harlot
.
Thirdly
,
it
is
an
offence
to
the
Church
,
being
knowne
,
and
punishable
by
the
same
,
which
offence
the
godly
must
auoid
:
Giue
no
offence
,
to
Iew
,
nor
Gentile
,
nor
to
the
Church
of
God
.
Fourthly
&
lastly
,
it
beseemeth
not
the
holinesse
of
the
publicke
solemnization
of
marriage
,
to
which
the
parties
should
come
vndefiled
,
as
the
Assembly
and
Congregation
of
God
doe
in
charitie
iudge
of
them
.
Note
besides
,
that
these
two
godly
persons
kept
themselues
chaste
,
and
how
others
accounted
also
godly
,
and
that
so
were
,
yet
were
very
fowly
ouertaken
in
this
sinne
of
the
flesh
,
as
wee
haue
example
in
Lot
in
a
caue
with
his
daughters
;
Iudah
with
Tamar
;
and
Dauid
with
Bathshebah
.
From
whence
obserue
,
that
Gods
owne
deare
Children
haue
not
all
the
like
measure
of
grace
,
nor
power
to
resist
temptations
,
and
to
subdue
their
owne
corruptions
.
In
the
holy
Word
of
God
wee
shall
find
three
sorts
of
the
godly
:
some
hardly
found
fault
with
,
their
infirmities
passed
ouer
with
silence
;
such
a
one
was
Isaac
,
Boaz
heere
,
so
Iosua
,
Samuel
,
Daniel
,
Mephibosheth
,
Ionathan
,
Zacharie
and
Elizabeth
,
Simeon
,
Anna
,
the
Virgin
Mary
,
and
others
.
Some
are
noted
with
their
frailties
and
light
infirmities
,
being
most
excellent
Saints
of
God
,
as
Moses
,
Iob
,
Ieremie
,
Hezechias
,
and
Iosias
,
and
some
others
.
A
third
sort
are
stained
with
foule
offences
,
as
Dauid
with
adulterie
and
murther
;
Iudah
with
incest
,
and
so
Lot
;
Aaron
with
Idolatry
;
and
Peter
with
periurie
:
for
the
Lord
affordeth
not
the
like
grace
in
equall
measure
vnto
all
.
All
are
sanctified
:
yet
corruptions
more
sway
in
one
then
in
another
,
as
these
instances
shew
,
and
as
experience
daily
teacheth
.
Therefore
let
vs
not
thinke
to
find
the
like
grace
in
all
,
and
the
like
mortification
of
corruption
:
for
God
distributeth
his
gifts
and
the
measure
,
as
it
pleaseth
him
.
None
are
then
to
bee
condemned
simply
for
bad
persons
,
as
if
they
were
not
in
the
number
of
Gods
Saints
;
because
they
bee
not
in
all
things
like
their
brothren
:
for
they
,
euen
both
sorts
of
them
may
bee
the
Lords
,
and
yet
in
some
thing
bee
very
much
vnlike
.
Ioseph
inticed
by
his
mistresse
,
preserued
his
chastitie
:
but
Dauid
inticed
another
mans
wife
,
and
lay
with
her
.
Boaz
alone
with
Ruth
would
not
sinne
in
fornication
:
but
Lot
alone
with
his
daughters
committed
incest
.
Nathaniel
was
a
true
Israelite
without
guile
:
but
Iacob
first
called
Israel
,
of
whom
came
all
the
Israelites
,
dissembled
,
&
lyed
to
his
own
father
:
Moses
a
meeke
man
,
but
Ionah
of
a
very
froward
spirit
:
and
yet
al
of
them
good
men
,
&
the
blessed
Saints
of
God
.
This
therefore
iustly
reproueth
those
,
who
seeing
men
professing
Religion
,
and
yet
to
differ
in
their
courses
,
some
to
liue
vnreprouably
,
and
others
to
giue
great
offence
in
their
falls
,
though
of
infirmitie
,
doe
vtterly
condemne
them
all
as
hypocrites
,
and
as
dissemblers
.
Yea
,
this
checketh
them
themselues
for
deadly
censuring
one
another
,
when
if
any
man
be
ouertaken
in
any
fault
:
they
which
be
spirituall
,
should
Why
doth
not
God
make
all
his
Children
to
be
alike
religiously
minded
one
as
well
as
another
?
I
answer
,
the
Lord
may
doe
it
for
these
reasons
.
First
,
for
the
good
many
times
of
the
godly
themselues
:
for
they
are
suffered
to
fall
for
their
greater
humiliation
,
the
more
to
let
them
see
their
owne
weakenesse
,
to
shew
that
they
stand
not
of
themselues
;
to
make
them
the
more
to
deny
themselues
,
not
to
bee
lifted
vp
with
any
conceit
of
their
owne
goodnesse
,
or
merit
;
but
to
magnifie
Gods
mercy
for
their
daily
preseruation
,
and
for
his
goodnesse
towards
them
:
and
after
their
fall
returning
to
God
,
and
feeling
peace
in
their
renewed
Repentance
,
they
will
the
more
closely
sticke
to
God
,
more
earnestly
pray
,
and
more
feruently
loue
him
:
for
so
great
good
the
Lord
workes
in
his
Children
after
their
falls
;
yea
such
humiliation
will
bee
wrought
thereby
in
them
;
and
such
comfort
,
ioy
,
and
loue
in
God
after
their
recouerie
,
as
no
outward
crosses
,
nor
outward
deliuerances
can
euer
doe
the
like
.
Secondly
,
for
the
further
damnation
of
the
wicked
,
who
at
the
falls
of
the
godly
doe
harden
their
hearts
the
more
against
all
Religion
,
thinking
it
to
bee
a
vaine
thing
,
and
that
such
as
follow
and
embrace
it
,
are
no
better
than
others
,
and
that
the
best
be
but
hypocrites
:
because
they
see
some
grieuously
ouertaken
;
when
these
miserable
soules
should
hereby
be
moued
the
more
to
feare
their
owne
damnation
,
except
they
repent
and
take
a
better
course
:
for
if
the
righteous
scarcely
bee
saued
;
if
they
so
hardly
get
out
of
their
corruptions
;
if
they
bee
so
fearefully
ouertaken
,
who
reade
,
meditate
,
heare
the
Word
,
conferre
thereof
,
pray
much
,
and
humble
themselues
with
teares
;
where
shall
the
wicked
and
sinner
And
she
rose
vp
,
before
one
could
know
another
.
]
That
shee
might
bee
gone
away
out
of
the
floore
before
the
light
,
or
at
the
dawning
of
the
day
,
very
earely
,
ere
others
should
bee
stirring
.
This
shee
did
perhaps
out
of
a
ioy
of
heart
,
and
desire
to
bee
with
Naomi
,
to
tell
her
the
successe
of
her
counsell
,
which
she
carefully
followed
,
as
it
may
seeme
by
her
hasty
relation
of
the
matter
vnto
her
mother
in
law
,
when
shee
came
vnto
her
,
as
shall
bee
shewed
in
the
16.
verse
.
Note
heere
,
that
they
bee
not
drowzie-headed
,
whose
hearts
are
taken
vp
with
their
businesse
:
they
can
rise
betimes
,
and
preuent
the
day
,
whether
it
bee
the
desire
of
getting
goods
,
or
enioying
pleasure
,
or
to
doe
mischiefe
,
which
makes
some
not
to
rest
:
or
that
it
bee
such
ioy
as
was
heere
in
Ruth
;
or
a
good
will
to
doe
a
thing
,
as
in
Abraham
to
obey
God
,
darkenesse
keeps
vs
from
the
knowledge
of
one
another
:
therefore
in
darkenesse
man
feareth
not
the
face
of
man
,
and
so
is
bold
to
doe
euill
;
because
hee
is
hid
from
the
sight
of
others
:
and
as
it
is
in
bodily
darkenesse
,
so
in
spirituall
;
the
ignorant
and
blind
in
soule
dare
do
any
thing
,
they
blush
not
,
neither
be
they
ashamed
,
which
others
enlightened
are
afraid
to
commit
;
neither
can
they
discerne
one
another
:
for
the
light
of
Truth
they
haue
not
.
But
yet
though
men
can
bee
hid
in
darkenesse
from
men
,
they
cannot
bee
so
from
God
.
For
hee
said
,
(
or
as
others
reade
)
And
hee
said
,
Let
it
not
bee
knowne
that
a
woman
came
into
the
floore
.
]
If
you
reade
For
,
it
is
a
reason
from
Boaz
his
speech
of
her
so
soone
rising
;
if
And
,
then
it
is
his
admonition
to
her
,
that
beeing
risen
,
shee
should
so
get
her
into
the
city
,
that
others
might
not
know
that
they
were
alone
together
in
the
floore
that
night
.
Howsoeuer
it
bee
read
,
Boaz
herein
sheweth
his
care
of
his
&
her
honest
name
and
credit
,
which
might
hereby
bee
brought
into
suspition
,
albeit
their
consciences
had
told
them
,
that
they
had
done
nothing
worthy
blame
,
for
any
act
of
dishonestie
.
From
hence
let
vs
note
,
First
,
that
it
neuer
was
,
neither
yet
is
a
matter
of
good
report
,
but
a
suspition
rather
of
euill
,
for
a
man
and
a
woman
to
be
taken
together
alone
in
places
vnfit
,
vnusuall
,
and
at
times
vnseasonable
.
This
the
words
of
Boaz
doe
plainely
heere
giue
vs
to
vnderstand
:
for
man
is
so
apt
to
this
sinne
of
the
flesh
;
yea
the
best
,
without
especial
grace
,
as
light
occasions
breed
suspitions
:
because
also
men
are
not
so
charitable
as
they
should
bee
,
if
any
least
shew
of
euill
may
seeme
to
bee
giuen
this
way
.
Therefore
let
such
as
would
not
bee
suspected
,
beware
how
they
be
in
company
alone
together
,
when
and
where
suspicions
may
arise
.
Secondly
,
that
it
is
not
enough
to
haue
our
consciences
cleare
before
God
,
but
our selues
cleare
of
giuing
iust
suspition
of
euill
,
before
men
.
This
was
Boaz
his
care
,
and
Saint
Pauls
:
for
it
is
not
enough
to
haue
a
good
Verse
15.
Also
hee
said
,
Bring
the
vaile
that
thou
hast
vpon
thee
,
and
hold
it
.
And
when
shee
held
it
,
hee
measured
six
measures
of
Barley
,
and
laid
it
on
her
:
and
shee
went
into
the
Citie
.
HEre
is
Boaz
his
liberality
and
testimonie
of
loue
,
nothing
wherein
it
was
receiued
,
what
and
how
much
hee
gaue
,
his
helping
her
vp
with
it
to
conuay
and
carry
it
away
.
And
lastly
,
his
and
her
departure
into
the
citie
.
Also
hee
said
.
]
Boaz
his
former
speech
was
for
her
credit
,
but
this
is
for
her
comfort
;
the
former
stood
in
words
,
but
this
in
a
good
work
of
mercy
.
A
good
mans
loue
appeareth
in
word
and
in
deed
,
in
good
counsell
,
and
in
good
works
of
comfort
also
This
sheweth
loue
to
bee
perfect
,
not
feigned
;
this
is
to
follow
the
Apostle
Iohn
his
exhortation
,
Bring
the
vaile
that
thou
hast
vpon
thee
,
and
hold
it
.
]
He
tooke
occasion
from
this
loose
vaile
,
to
bestow
corne
vpon
her
:
for
a
good
man
,
in
his
willingnesse
to
do
good
,
will
take
the
smallest
occasion
to
shew
it
.
This
word
vaile
in
another
place
is
translated
And
when
shee
held
it
.
]
This
implieth
some
stay
till
shee
had
folded
it
,
to
receiue
his
kindnesse
:
for
he
that
mindeth
truely
to
doe
the
poore
good
,
can
bee
content
to
stay
till
they
can
bee
ready
to
receiue
it
.
Boaz
was
not
like
such
as
seeme
to
be
willing
to
giue
the
poore
a
penny
,
and
yet
will
be
gone
before
hee
can
open
his
purse
to
change
the
niggards
siluer
:
so
they
blame
his
not
readinesse
to
receiue
what
they
onely
pretended
,
but
neuer
from
heart
intended
:
so
lewdly
deluding
the
poore
.
Boaz
had
shewed
her
great
kindnesse
before
,
which
shee
receiued
,
and
now
hee
offers
her
this
mercy
againe
,
which
shee
refuseth
not
.
For
it
is
no
vnmannerlinesse
,
nor
disgrace
,
to
take
kindnesse
offred
of
friends
,
though
the
parties
before
haue
beene
chargeable
,
and
haue
often
receiued
of
their
bountie
;
so
long
as
the
one
sort
be
able
,
and
voluntarily
doe
giue
,
and
the
other
bee
poore
,
and
not
importunate
yet
standing
in
need
to
receiue
:
for
pouerty
is
a
heauie
burthen
,
and
may
iustly
make
excuse
for
them
.
And
therefore
such
are
not
to
bee
blamed
,
which
do
not
refuse
the
often
offred
bounties
of
friends
:
but
indeed
,
such
as
need
not
,
and
will
bee
chargeable
to
frank-hearted
friends
,
such
are
basely
couetous
,
and
deserue
reproofe
,
rather
then
to
haue
their
desire
.
Hee
measured
six
measures
of
Barley
.
]
Boaz
had
giuen
much
before
by
his
seruants
:
now
,
by
his
owne
hand
:
yet
not
at
randome
,
taking
out
of
the
heape
,
hee
knew
not
what
;
but
he
measured
that
to
her
which
hee
gaue
her
.
Whence
note
from
his
person
still
giuing
vnto
Ruth
,
and
in
her
to
Naomi
:
that
a
liberall
and
mercifull
heart
is
not
weary
of
well-doing
.
Cornelius
a
good
and
deuout
man
,
gaue
daily
much
almes
vnto
the
poore
:
for
his
soule
delighteth
in
mercy
and
workes
of
charity
,
and
desiring
to
bee
rich
in
good
workes
,
as
Liberality
is
not
lauish
of
Gods
blessings
,
giuing
in
iudgement
,
and
not
without
consideration
:
for
euery
vertue
either
is
,
or
should
be
guided
with
prudence
.
This
discretion
in
Boaz
is
commendable
;
and
they
that
will
consider
what
they
giue
,
before
they
giue
,
in
so
doing
,
are
not
to
be
reproued
.
And
laid
it
on
her
.
]
See
how
a
willing
Giuer
doth
not
onely
bestow
a
benefit
,
but
helpeth
the
party
if
need
be
,
to
receiue
the
same
:
&
so
doth
Boaz
here
;
and
so
doth
also
our
gracious
God
in
giuing
his
blessings
to
vs
.
If
wee
then
bee
willing
to
doe
a
good
turne
,
and
to
bestow
a
fauour
vpon
any
,
let
vs
not
bee
wanting
in
any
needfull
thing
,
to
further
our
owne
liberalitie
towards
them
:
for
this
will
shew
,
that
what
wee
giue
,
wee
giue
with
all
our
hearts
vnto
them
.
And
she
went
into
the
citie
.
]
Our
last
Translation
is
,
shee
went
:
but
it
should
be
hee
,
as
the
Hebrew
word
will
make
good
,
and
the
testimony
of
the
Learned
in
that
tongue
:
both
went
into
the
citie
,
loue
is
impatient
of
delay
,
and
maketh
a
man
to
lay
aside
other
cares
,
to
enioy
his
beloued
.
Concerning
the
force
of
this
affection
,
see
it
in
Samson
to
the
maiden
of
Timnah
;
in
Iacob
to
Rachel
;
Verse
16.
And
when
shee
came
to
her
mother
in
law
,
shee
said
,
Who
art
thou
,
my
daughter
?
And
she
told
her
all
that
the
man
had
done
vnto
her
.
RVths
returne
from
the
floore
to
Naomi
,
where
a
question
is
asked
and
answered
,
with
a
full
relation
of
all
that
which
had
happened
.
And
when
she
came
to
her
mother
in
law
.
]
Ruth
hauing
sped
,
as
you
heare
,
and
receiued
such
kindnesse
for
the
present
,
and
such
hope
for
the
time
to
come
,
home
she
goeth
with
a
glad
heart
,
and
that
without
delay
;
shee
hath
not
her
bywalkes
,
but
hauing
done
what
shee
went
about
,
according
to
the
aduice
of
Naomi
,
shee
,
as
I
said
,
returneth
home
againe
.
Three
things
might
moue
Ruth
to
hasten
home
:
the
danger
of
the
way
,
being
so
earely
before
day
;
the
burthen
which
shee
bare
vpon
her
backe
,
to
bee
eased
thereof
;
and
her
ioy
to
impart
to
her
mother
her
happy
successe
.
As
these
made
her
hie
home
,
and
to
desire
to
bee
with
her
mother
:
so
should
the
like
make
vs
desirous
to
bee
at
our
home
in
Heauen
:
first
,
the
danger
we
be
in
,
while
here
we
liue
in
this
darke
world
;
then
,
the
burthen
of
sinne
,
which
wee
doe
beare
,
of
which
we
should
be
weary
,
and
grone
till
wee
bee
deliuered
:
and
thirdly
,
our
inward
ioy
conceiued
of
our
future
happinesse
for
euer
and
for
euer
.
Who
art
thou
,
my
daughter
?
]
So
Naomi
speaketh
,
because
it
was
not
yet
day
,
that
shee
might
know
her
,
and
therefore
asketh
who
shee
was
.
It
may
seeme
by
this
,
that
Naomi
her
house
was
neither
bolted
nor
barred
,
Ruth
comming
in
so
easily
,
and
Naomi
not
knowing
,
who
it
was
at
the
first
:
for
poore
folkes
need
feare
no
robbing
.
And
shee
told
her
all
that
the
man
had
done
vnto
her
.
]
That
is
,
shee
related
all
his
kind
speeches
,
and
his
promise
of
marrying
of
her
,
if
the
other
kinsman
did
refuse
her
,
as
appeareth
by
Naomi
her
speech
in
the
18.
verse
:
so
that
done
is
here
put
for
his
word
and
promise
which
should
be
done
:
which
argueth
her
perswasion
that
he
would
doe
it
.
And
it
is
an
excellent
promise
of
a
man
to
be
held
so
faithfull
,
that
his
promise
may
bee
said
to
bee
done
,
for
the
certaintie
thereof
before
it
bee
done
.
A
rare
vertue
in
these
daies
,
euen
among
those
that
would
be
held
no
common
Protestants
.
Where
almost
is
hee
,
of
whom
it
might
be
said
,
when
he
hath
promised
,
that
it
is
done
?
where
is
mans
faithfulnesse
become
?
Mint
,
Annise
,
and
Cummine
is
stood
vpon
;
but
iudgement
,
mercy
,
and
faith
,
the
weightier
matters
of
the
Law
are
omitted
.
Naomi
asketh
Ruth
who
she
was
?
Who
answereth
not
to
that
,
but
forthwith
relateth
Boaz
his
kindnesse
with
which
her
mind
was
taken
vp
:
for
we
speedily
relate
such
things
as
our
hearts
be
delighted
in
,
and
much
taken
vp
with
:
for
of
the
abundance
of
the
heart
the
mouth
speaketh
,
whether
it
be
cause
of
ioy
or
sorrow
.
If
then
wee
would
speake
of
a
matter
,
let
our
hearts
bee
affected
therewith
;
that
will
make
vs
speake
readily
,
and
neglect
other
conference
:
many
cannot
speake
of
God
nor
Religion
;
and
some
that
can
,
will
not
,
desire
not
:
the
reason
is
,
their
hearts
are
not
affected
therewith
;
for
if
they
were
,
they
would
be
very
ready
to
speake
thereof
.
Verse
17.
And
shee
said
,
These
sixe
measures
of
Barley
gaue
hee
mee
:
for
hee
said
to
mee
,
Goe
not
emptie
vnto
thy
mother
in
law
.
THe
last
words
of
Ruth
in
this
Booke
,
as
here
to
Naomi
also
,
shewing
who
it
was
that
gaue
the
corne
,
and
for
whose
sake
.
And
she
said
,
These
sixe
measures
of
Barley
gaue
he
me
.
]
Before
,
Ruth
telleth
of
his
good
words
;
and
here
shee
sheweth
his
good
workes
:
for
good
words
and
good
workes
euer
concurre
where
true
loue
is
,
else
it
is
feigned
:
of
which
I
haue
spoken
before
.
In
that
Ruth
doth
bring
home
all
that
which
was
giuen
to
her
mother
,
and
kept
nothing
backe
,
to
buy
her selfe
any
necessaries
,
by
making
sale
thereof
,
it
teacheth
children
honestie
:
for
honest
children
will
not
rob
their
parents
of
any
thing
,
as
Micah
did
,
who
stole
eleuen
hundred
shekles
of
For
he
said
to
me
,
Goe
not
emptie
vnto
thy
mother
in
law
.
]
Ruth
telleth
why
Boaz
was
so
liberall
,
not
for
her
sake
onely
,
but
for
Naomi
her
sake
also
,
and
that
chiefely
in
this
kindnesse
to
her
.
Ruth
taketh
not
this
to
her selfe
,
concealing
Boaz
his
louing
respect
to
Naomi
,
as
if
all
had
beene
done
in
fauour
of
her
owne
selfe
,
bringing
it
to
Naomi
as
a
token
of
her
loue
to
her
,
thereby
thinking
to
bind
her
the
more
vnto
her
by
that
office
:
but
presenting
it
as
a
fauour
from
Boaz
vnto
her
also
,
relateth
the
truth
of
the
thing
as
it
passed
.
By
which
wee
may
obserue
,
that
true
and
honest
minds
are
iust
in
all
their
relations
,
in
that
which
they
doe
know
,
without
colour
,
without
deceit
:
for
they
loue
truth
,
and
doe
speake
it
from
simplicitie
of
heart
,
which
is
the
propertie
of
the
the
true
and
honest-minded
seeke
not
to
procure
fauour
and
thankes
by
that
which
is
the
bountie
of
another
,
as
many
doe
in
distributing
the
almes
and
beneuolence
of
others
,
as
if
it
were
from
themselues
,
seeking
to
reape
that
which
they
sowed
not
,
and
to
receiue
,
which
they
deserue
not
.
Thirdly
note
,
that
Boaz
forgets
not
Naomi
absent
:
for
a
faithfull
friend
is
mindfull
of
such
as
hee
loueth
,
though
absent
.
Ebedmelech
the
Morian
loued
Ieremie
,
he
therefore
forgot
him
not
,
though
out
of
sight
,
out
of
the
Court
,
and
now
in
a
miserable
prison
,
but
went
boldly
to
the
King
for
him
,
and
reproued
the
Lords
and
Princes
openly
Ieremie
.
Darius
affected
Daniel
,
and
therefore
could
not
be
vnmindfull
of
him
.
This
is
true
friendship
,
and
not
like
the
loue
of
such
,
of
whom
it
may
bee
said
,
Out
of
sight
,
out
of
minde
,
like
the
vnkind
and
forgetfull
Butler
of
Pharaoh
,
who
for
a
long
space
forgot
innocent
Ioseph
,
who
interpreted
to
him
his
dreame
in
prison
,
and
that
to
his
great
comfort
:
of
whom
he
also
prayed
to
be
remembred
,
when
he
came
to
his
place
againe
;
but
the
Butler
was
so
glad
of
his
owne
prosperity
,
that
hee
had
no
mind
to
thinke
of
Iosephs
aduersitie
.
Such
is
the
loue
of
men
,
too
common
in
these
dayes
;
much
kindnesse
in
shew
to
mens
faces
,
but
if
the
backe
be
once
turned
,
loue
is
likewise
turned
,
and
quite
vanished
away
.
Verse
18.
Then
said
shee
,
Sit
still
,
my
daughter
,
vntill
thou
know
how
the
matter
will
fall
:
for
the
man
will
not
bee
in
rest
,
vntill
hee
haue
finished
the
thing
this
day
.
NAomi
her
last
words
to
Ruth
,
noted
in
this
Story
,
being
an
exhortation
:
in
which
is
to
bee
obserued
,
to
what
,
how
long
,
and
the
reason
why
.
Then
said
shee
,
Sit
still
,
my
daughter
.
]
Naomi
hauing
heard
and
seene
such
testimony
of
Boaz
his
loue
,
and
knowing
his
honest
nature
and
true
affection
,
shee
exhorteth
Ruth
to
sit
still
,
that
is
,
to
bee
of
a
quiet
mind
,
waiting
with
patience
the
issue
.
The
words
are
figuratiue
,
and
translated
from
the
action
of
the
body
,
to
the
action
of
the
mind
.
By
this
that
Naomi
willeth
her
to
bee
quiet
in
mind
,
and
without
feare
,
and
restlesnesse
of
spirit
;
wee
may
learne
,
that
there
is
an
vnquietnesse
of
minde
in
euery
one
naturally
to
haue
that
affected
,
which
the
heart
longeth
after
,
as
may
be
seene
in
Boaz
,
as
before
is
noted
;
so
in
Iacob
to
see
Vntill
thou
know
how
the
matter
will
fall
.
]
As
if
shee
had
said
,
Thou
hast
done
thy
part
,
the
issue
is
in
Gods
hands
,
which
thou
must
waite
for
with
patience
:
for
when
wee
haue
done
,
what
on
our
behalfe
is
to
be
done
,
then
are
we
to
rest
in
the
expectation
of
the
issue
,
as
Naomi
aduiseth
Ruth
heere
.
So
must
we
waite
on
God
,
trust
in
him
,
and
commit
For
the
man
will
not
be
in
rest
,
till
he
haue
finished
the
thing
.
]
Naomi
her
reason
to
perswade
Ruth
to
rest
,
and
not
to
let
her
thoughts
trouble
her
,
nor
to
feare
by
delay
to
bee
deceiued
of
her
expectation
;
because
Boaz
would
not
rest
,
till
hee
himselfe
had
done
what
she
desireth
.
An
approued
truth
of
a
man
in
one
thing
,
may
make
certaine
the
truth
of
his
word
in
another
.
It
is
equitie
and
charity
to
hope
well
,
where
wee
haue
good
proofe
of
a
mans
faithfulnesse
:
and
this
is
true
credit
,
when
a
mans
word
is
become
of
that
force
and
validitie
,
as
it
maketh
another
to
beleeue
him
without
doubting
.
Such
was
Boaz
his
credit
with
Naomi
:
and
this
is
it
which
likewise
shee
would
,
and
doth
perswade
Ruth
vnto
.
This
is
the
credit
which
wee
must
labour
for
,
and
which
wee
may
attaine
vnto
,
if
wee
feare
God
,
and
be
faithfull
to
him
(
for
false
to
God
,
will
proue
faithlesse
to
man
)
if
we
bee
discreet
and
wise
in
our
words
,
to
know
what
wee
promise
,
before
wee
make
it
;
if
wee
care
to
keepe
euer
our
word
in
the
least
thing
;
if
we
hate
lying
,
and
such
as
doe
make
lies
,
we
shall
procure
credit
to
our
word
.
And
heere
let
such
as
find
men
carefull
of
their
word
,
be
like
Naomi
,
in
trusting
and
not
wronging
them
,
by
calling
their
word
into
question
without
cause
at
any
time
,
when
they
are
knowne
to
haue
euer
approued
themselues
for
honest
men
:
for
what
greater
iniury
can
be
offred
to
an
honest
man
euer
meaning
well
,
and
carefull
to
keepe
his
word
,
then
to
bee
suspected
of
the
breach
of
his
word
vniustly
?
A
true-hearted
man
taketh
that
iniurie
very
tenderly
:
and
therefore
let
men
beware
of
giuing
offence
in
this
kind
,
by
entertaining
vniust
and
vncharitable
thoughts
towards
such
as
deserue
it
not
.
CHAP.
IIII.
THis
Chapter
is
the
last
of
the
Booke
,
and
the
last
part
of
the
Historie
:
for
the
first
sheweth
how
Ruth
came
to
Bethlehem
;
the
second
,
how
she
behaued
herselfe
when
she
came
there
:
the
third
,
her
contract
with
Boaz.
And
this
,
the
solemnization
of
the
marriage
:
where
is
declared
what
went
before
,
and
how
it
was
effected
;
then
the
marriage
it selfe
,
and
the
great
applause
of
the
people
and
Elders
thereto
.
Thirdly
,
the
happy
issue
thereof
in
the
conception
and
birth
of
Obed.
And
lastly
,
a
Genealogie
from
Pharez
vnto
Dauid
,
the
King
and
Prophet
of
Israel
,
and
the
type
of
Iesus
Christ
,
who
according
to
the
flesh
sprung
from
his
loynes
.
Verse
1.
Then
Boaz
went
vp
to
the
gate
,
and
sate
him
downe
there
:
and
behold
,
the
kinsman
of
whom
Boaz
spake
,
came
by
,
vnto
whom
he
said
,
Ho
,
such
a
one
:
turne
aside
,
sit
downe
heere
.
And
he
turned
aside
and
sate
downe
.
BOaz
prosecuteth
the
matter
intended
:
and
here
is
shewed
,
when
,
where
,
how
,
and
with
whom
hee
had
to
doe
about
it
.
Before
I
come
to
the
words
,
note
generally
,
that
though
both
Naomi
and
Ruth
had
tasted
of
a
poore
and
low
estate
,
yet
were
they
now
exalted
and
greatly
comforted
,
so
as
now
no
more
Marah
,
but
,
as
before
,
Naomi
:
for
after
humiliation
,
in
time
followes
exaltation
,
after
sowre
sweet
,
and
after
mourning
ioy
.
Many
are
the
troubles
of
the
righteous
,
but
the
Lord
deliuereth
them
out
of
all
.
Israel
may
go
into
bondage
in
Egypt
,
but
they
shal
returne
triumphing
.
Ioseph
shall
be
tried
,
before
he
stand
before
Pharaoh
;
&
Dauid
,
before
he
be
settled
in
his
Throne
;
and
Moses
,
before
hee
bee
the
Princely
Leader
of
the
Israelites
:
and
when
thus
they
haue
tasted
of
the
sowre
,
assure
themselues
they
shall
feele
the
sweete
with
ioy
,
as
both
Naomi
and
Ruth
doe
heere
:
for
the
Lord
will
at
length
set
vp
on
high
Then
went
Boaz.
]
That
is
,
that
morning
,
not
deferring
what
he
had
promised
,
Chap.
3.
11
,
13.
where
I
spoke
of
the
keeping
of
his
word
,
which
here
he
accomplished
.
See
there
this
truth
,
that
an
honest
man
will
bee
carefull
to
keepe
his
word
:
which
here
I
will
no
farther
insist
vpon
.
Note
further
,
that
what
is
done
with
the
heart
,
is
done
cheerefully
and
speedily
.
Boaz
goeth
about
this
without
delay
;
yea
so
did
Abraham
in
a
matter
of
rare
Vnto
the
gate
.
]
The
Gate
was
the
place
of
iudgement
,
as
ᵃ
many
places
in
Scripture
shew
.
Now
why
it
was
there
,
these
may
bee
the
reasons
.
First
,
for
easie
accesse
of
all
sorts
,
as
well
strangers
as
Inhabitants
to
the
place
of
iustice
,
from
which
none
are
to
be
kept
backe
.
In
open
places
is
the
more
roome
.
Secondly
,
for
the
better
manifestation
of
iustice
in
the
sight
&
hearing
of
all
,
which
taketh
away
suspition
of
iniustice
.
Thirdly
,
for
the
preuenting
of
thronging
by
the
concourse
of
of
people
,
not
wholesome
,
and
sometime
dangerous
in
those
hoat
countries
.
Fourthly
,
that
such
as
passed
to
and
fro
,
might
bee
called
into
the
businesse
,
either
as
witnesses
,
or
parties
sometime
,
as
it
fell
out
in
this
Session
here
with
the
kinsman
comming
at
vnawares
.
Fiftly
,
because
the
gates
be
the
strength
and
munition
of
the
Citie
:
now
,
there
for
Magistrates
to
sit
,
doth
more
grace
their
authority
,
who
sit
there
as
Commanders
in
the
place
,
able
to
command
the
whole
Towne
.
Sixtly
and
lastly
,
to
put
all
that
enter
into
the
City
,
in
mind
of
well-doing
,
and
to
take
heed
of
euill
.
These
bee
my
coniectures
:
but
whatsoeuer
the
reason
was
,
this
may
wee
learne
,
that
publicke
causes
are
for
publicke
places
,
and
there
to
bee
determined
of
:
for
in
such
cases
the
And
sate
him
downe
there
.
]
Seates
were
prepared
before
,
for
him
and
the
rest
,
as
the
common
place
of
iustice
:
which
sitting
downe
of
him
in
the
publicke
place
of
iustice
,
sheweth
that
he
was
a
Iudge
and
a
man
of
authority
,
and
the
best
also
in
the
Assembly
,
because
he
tooke
the
first
place
.
Note
briefely
,
First
,
that
sitting
is
the
grauest
gesture
for
Iudges
and
Magistrates
in
places
of
iudgement
;
so
euer
set
out
,
Prou.
31.
23.
Mat.
19.
28.
Reu.
20.
4.
and
so
euer
vsed
in
those
parts
,
and
likewise
with
vs
:
which
therfore
is
to
bee
obserued
for
the
better
setting
forth
of
their
authority
,
which
they
should
mind
to
grace
by
all
meanes
in
the
peoples
eyes
,
for
more
reuerence
sake
.
Secondly
,
that
God
so
guideth
by
his
prouidence
these
worldly
estates
,
that
euer
some
are
better
men
in
place
and
dignitie
then
other
some
:
such
a
one
was
Iob
,
men
of
place
according
to
their
dignitie
,
may
take
their
place
,
without
staine
of
pride
:
for
Boaz
doth
it
:
it
is
also
their
right
,
and
it
preserueth
order
,
and
that
dignitie
which
God
hath
giuen
them
.
Therefore
may
they
take
their
place
,
yet
so
,
as
they
be
humble
,
and
not
hautilyminded
,
neither
proudly
contend
for
it
,
and
so
disturbe
publicke
peace
,
which
should
euer
bee
most
deare
to
euery
one
,
especially
to
men
in
authority
.
If
men
may
take
their
place
,
then
such
are
blame-worthy
,
which
with
an
enuious
eye
find
fault
with
any
for
so
doing
:
and
they
also
doe
amisse
,
which
out
of
too
great
humility
(
to
speake
but
so
of
it
)
doe
lose
their
due
place
,
and
there
withall
so
much
of
due
respect
vnto
their
person
and
degree
,
yeelding
their
place
to
the
lesse
worthy
,
and
so
lift
vp
the
other
in
pride
,
and
make
themselues
of
lesse
esteeme
.
But
as
there
be
some
such
so
lowly-minded
,
so
are
there
others
too
highly-conceited
of
themselues
,
who
will
take
place
of
their
betters
,
assuming
to
themselues
more
then
they
deserue
:
this
is
pride
and
hatefull
arrogancie
.
And
behold
,
the
kinsman
of
whom
Boaz
spake
,
came
by
.
]
This
word
of
attention
,
Behold
,
calleth
the
Reader
to
a
remarkeable
thing
,
and
to
an
especiall
prouidence
of
God
,
in
bringing
this
kinsman
thus
hither
;
not
as
yet
called
,
or
sent
for
.
If
hee
had
beene
sent
for
,
or
called
,
and
so
come
of
purpose
,
it
seemeth
,
the
Holy
Ghost
would
not
haue
said
,
Behold
.
This
then
was
the
guiding
hand
of
God
,
to
further
this
match
.
Whence
wee
doe
learne
,
that
when
God
will
prosper
a
businesse
,
his
prouidence
will
apparantly
bee
seene
in
that
businesse
,
and
in
the
successe
thereof
,
as
you
may
see
before
in
Vnto
whom
he
said
,
Ho
,
such
a
one
,
&c.
]
This
kinsman
was
of
worth
,
it
appeareth
by
this
,
that
hee
sate
next
Boaz
,
before
the
ten
Elders
;
that
he
was
able
to
redeeme
land
so
soone
after
ten
yeeres
dearth
;
that
hee
regarded
so
much
the
marring
of
his
owne
inheritance
;
and
lastly
,
because
he
was
of
the
same
family
of
Elimelech
,
and
in
birth
before
Boaz
,
yet
by
place
it
may
seeme
that
Boaz
was
his
better
;
though
Boaz
would
not
stand
vpon
his
greatnesse
and
power
with
him
,
but
he
would
proceed
in
this
businesse
according
to
equity
and
right
,
respecting
so
himselfe
,
as
yet
hee
would
not
wrong
another
,
but
doe
what
was
most
meet
to
be
done
;
teaching
this
,
that
a
godly
man
,
a
iust
man
,
will
not
doe
what
hee
may
by
his
power
,
but
what
he
ought
by
right
.
Such
a
one
not
before
another
by
birth
,
may
bee
his
better
by
authority
,
as
Boaz
was
heere
;
so
Moses
before
Aaron
;
Ioseph
before
his
brethren
,
and
Dauid
before
his
:
for
God
aduanceth
not
men
as
they
be
in
birth
,
but
as
his
good
pleasure
is
.
And
therefore
let
the
Elder
submit
to
the
yonger
,
if
God
please
to
haue
it
so
;
and
men
descended
of
Nobles
,
submit
to
meane
men
aduanced
by
God
,
and
that
without
a
man
according
to
his
authority
,
may
speake
to
another
with
authority
,
though
in
some
respect
the
same
be
his
better
,
as
the
kinsman
is
here
by
birth
,
to
whom
Boaz
yet
thus
speaketh
.
But
why
did
hee
not
name
him
?
Boaz
did
name
,
as
these
words
(
Such
a
one
)
doe
shew
:
but
the
Pen-man
of
the
▪
Spirit
passeth
him
by
,
either
as
not
materiall
,
or
rather
for
that
hee
was
a
worldling
,
louing
land
better
than
Gods
Law
;
desiring
the
hee
which
loueth
more
the
world
,
and
his
owne
outward
estate
,
than
the
Law
and
Word
of
God
,
is
worthy
to
haue
no
name
in
Gods
Booke
,
in
the
Booke
of
Life
.
Therefore
take
heed
and
beware
of
couetousnesse
;
Old
Father
Latimers
Text.
Turne
aside
,
sit
downe
here
.
]
Boaz
willeth
him
to
set
aside
his
priuate
busines
for
this
publike
work
,
and
to
sit
downe
to
heare
the
matter
:
the
matter
concerned
them
both
,
&
Boaz
doth
call
him
into
the
Court
and
place
of
iudgement
about
it
.
Whence
note
,
that
it
is
lawfull
vpon
iust
cause
,
for
one
man
to
call
another
into
publicke
places
of
iustice
,
to
cleare
mens
rights
:
fot
this
cause
God
himselfe
appointed
amongst
his
people
publicke
Courts
of
iustice
,
gaue
them
Lawes
to
iudge
by
,
and
allowed
Moses
,
Dauid
and
And
he
turned
aside
,
and
sate
downe
.
]
Though
this
man
was
one
of
some
worth
among
them
,
and
a
worldly
man
too
,
yet
hee
for
this
publicke
businesse
,
and
for
to
shew
his
obedience
to
authority
,
turneth
aside
from
his
priuate
affaires
,
and
doth
sit
downe
,
as
Boaz
did
will
him
.
Whence
note
,
First
,
that
when
any
are
called
to
publicke
businesses
,
priuate
are
to
be
laid
aside
for
the
time
,
to
further
the
publicke
,
as
this
man
doth
here
,
and
as
all
good
members
of
a
Common-wealth
should
do
,
for
that
publicke
actions
,
and
publicke
causes
should
bee
more
neere
and
deare
to
vs
than
priuate
:
for
in
publicke
things
there
is
a
respect
vnto
the
priuate
,
which
is
more
safe
in
the
safety
of
that
which
is
publicke
.
Therefore
such
as
doe
neglect
wholely
publicke
wel-fare
,
and
attend
onely
to
the
priuate
good
of
their
owne
estate
,
they
doe
amisse
,
and
euen
so
,
as
if
a
member
of
the
body
should
see
to
it selfe
,
and
neglect
the
body
,
which
is
the
way
at
length
to
bring
ruine
vpon
it selfe
,
which
it
seekes
to
preuent
.
This
reproueth
such
as
being
able
and
fit
men
for
publicke
businesses
,
doe
labour
yet
by
all
meanes
to
auoid
them
.
As
also
much
more
such
as
being
called
to
publicke
authority
,
yea
and
bound
by
oath
to
the
same
,
doe
neuerthelesse
liue
as
if
no
such
duety
were
imposed
vpon
them
,
and
are
wholely
taken
vp
with
the
thoughts
of
their
owne
priuate
and
houshold
affaires
.
This
so
great
neglect
of
that
which
is
publicke
,
is
no
small
detriment
to
to
the
Common-weale
;
this
great
care
of
euery
man
for
himselfe
and
for
his
owne
priuate
,
and
little
or
rather
none
for
the
publicke
,
is
the
cause
of
so
great
,
and
so
many
euils
euery
where
among
men
.
Secondly
,
that
men
are
to
yeeld
readily
to
lawfull
authority
commanding
,
whatsoeuer
worth
they
be
of
,
which
are
so
commanded
.
Men
must
bee
like
the
Israelites
,
and
do
as
they
said
they
would
doe
to
Iosua
,
euen
to
obey
readily
in
all
things
,
Verse
2.
And
hee
tooke
ten
men
of
the
Elders
of
the
Citie
,
and
said
,
Sit
yee
downe
heere
.
And
they
sate
downe
.
HEre
is
set
downe
the
Assistants
in
this
businesse
:
how
many
,
what
they
were
,
whence
taken
,
and
their
sitting
downe
in
the
place
of
Iudgement
with
Boaz
and
the
Kinsman
,
after
that
Boaz
had
willed
them
so
to
doe
.
And
he
tooke
ten
men
.
]
The
Elders
and
people
were
gathered
together
,
it
may
seeme
,
before
vnto
the
Gate
:
whether
it
was
that
they
were
especially
sent
for
;
or
that
they
hearing
that
Boaz
was
gone
vp
to
the
Gate
of
the
Citie
,
and
so
came
voluntarily
(
as
it
was
perhaps
their
manner
so
to
doe
,
when
they
heard
of
any
to
goe
vp
to
the
place
of
Iudgement
)
it
is
not
certaine
;
but
the
Elders
were
there
,
and
the
people
also
,
verse
the
11.
and
of
the
Elders
hee
chose
onely
ten
,
to
sit
in
the
place
of
Iudgement
:
why
onely
ten
is
no
reason
giuen
;
it
may
be
,
the
number
was
chosen
according
to
the
ten
yeeres
of
Naomi
her
absence
publicke
causes
are
to
bee
handled
before
publicke
persons
,
and
of
them
a
competent
number
for
the
determining
thereof
:
for
therefore
are
such
appointed
,
publicke
persons
for
publicke
causes
;
and
by
such
as
haue
authority
to
end
matters
,
the
thing
in
hand
is
more
firmely
established
:
and
if
there
haue
beene
before
,
or
might
after
contention
arise
,
the
same
hereby
is
cut
off
and
preuented
.
And
therefore
in
such
cases
let
such
fit
persons
and
so
many
bee
Iudges
,
as
may
by
their
authority
end
businesses
betweene
one
anther
.
Of
the
Elders
.
]
Here
I
will
note
,
First
,
what
Elders
were
.
Secondly
,
of
whom
chosen
.
Thirdly
,
of
what
sort
of
persons
.
Fourthly
,
why
set
ouer
the
people
.
And
lastly
,
why
called
Elders
.
For
the
first
,
Elders
were
men
of
authority
,
distinguished
Princes
and
Elders
,
Esdra
.
10.
8.
Iudg.
8.
6
,
14
,
16.
Iudges
and
Elders
,
Deut.
21.
2.
Elders
and
Officers
,
Num.
11.
16.
vnder
this
name
were
the
chiefe
in
the
Common-wealth
comprehended
,
both
out
of
Israel
,
Ios.
9.
11.
Num.
22.
7.
and
in
Israel
,
as
in
many
places
it
fully
appeareth
:
and
Of
the
Citie
.
]
To
wit
,
of
Bethlehem
:
for
in
euery
Citie
by
Gods
appointment
there
were
Officers
tenne
of
them
,
implying
more
.
In
Succoth
superioritie
of
some
aboue
the
rest
,
is
the
ordinance
of
God
,
for
the
well
gouerning
of
a
Common-wealth
;
the
chiefe
and
best
is
that
which
is
Monarchicall
,
when
a
King
ruleth
ouer
the
people
,
so
he
bee
as
King
Moses
,
as
he
is
called
ouer
in
well
gouerned
Common-wealths
(
like
that
of
Israel
,
ordred
by
the
wisedome
of
God
himselfe
)
there
shoud
be
many
Courts
of
iustice
,
and
so
many
,
and
so
●●●re
the
townes
and
villages
,
that
the
people
might
haue
speedy
recourse
thither
to
end
any
cause
,
which
might
fall
out
among
them
.
In
euery
it
is
meet
,
that
such
a
Court
of
iustice
bee
in
euery
well
ordered
state
,
whose
sentence
should
be
definitiue
,
and
with
which
men
should
rest
.
So
was
it
in
Israel
;
And
hee
said
,
Sit
yee
downe
here
.
]
Thus
spake
hee
to
the
ten
Elders
,
when
the
kinsman
was
set
downe
.
Which
sheweth
,
that
as
Boaz
was
a
great
man
,
so
also
the
kinsman
was
of
greater
place
than
they
,
seeing
he
was
placed
before
them
:
yet
they
did
not
of
themselues
doe
any
thing
,
neither
did
enter
vpon
the
businesse
,
before
these
were
set
:
so
did
hee
esteeme
of
them
and
their
authority
.
Whence
may
be
noted
,
that
wise
men
in
gouernment
doe
so
behaue
themselues
,
as
they
will
take
heed
to
do
nothing
that
might
weaken
the
authority
of
such
as
be
fellowes
in
office
,
Iudges
,
Iustices
,
and
Officers
with
them
:
for
they
know
,
that
what
they
derogate
from
them
,
they
take
from
themselues
,
as
they
be
Magistrates
.
And
therefore
must
Magistrates
vphold
such
as
be
in
authority
with
them
;
though
some
perhaps
for
their
person
bee
vnworthy
,
yet
must
they
bee
regarded
for
the
place
they
beare
:
and
this
shall
they
do
,
if
,
as
Boaz
heere
,
they
giue
them
place
with
them
,
then
not
presume
to
handle
matters
apart
without
them
,
equally
belonging
to
all
:
and
thirdly
,
to
be
content
to
haue
their
owne
causes
heard
and
iudged
by
them
:
the
contrary
hereto
doth
argue
light
esteeme
of
fellowes
in
commission
,
if
not
contempt
.
And
they
sate
downe
.
]
Here
was
no
exception
taken
against
Boaz
in
any
thing
:
he
commanded
in
a
sort
,
and
they
obeyed
:
for
the
spirit
of
enuie
and
pride
were
banished
;
else
the
matter
had
not
thus
been
done
in
such
peace
and
quietnesse
:
for
where
one
taketh
no
more
vpon
him
than
he
may
;
and
other
yeeld
what
they
ought
,
being
humble
and
not
hauty
,
there
euery
thing
is
done
peaceably
,
as
wee
see
here
:
but
where
a
Moses
meeteth
with
a
rebellious-spirited
proud
Corah
and
his
company
,
there
all
things
fall
out
contrarily
.
The
word
to
sit
,
is
vsed
sometime
to
consider
of
,
to
aduise
,
to
take
care
of
;
and
the
gesture
of
sitting
,
which
was
the
gesture
of
Kings
and
Iudges
,
is
a
gesture
of
men
in
the
seat
of
Iudgement
should
be
aduised
,
considerate
,
carefull
what
they
doe
,
and
of
a
quiet
spirit
without
perturbation
.
Such
a
one
was
Ioshua
in
his
proceeding
against
Achan
,
hee
spake
mildly
,
louingly
,
Verse
3.
And
hee
said
vnto
the
kinsman
,
Naomi
that
is
come
againe
out
of
the
countrey
of
Moab
,
selleth
a
parcell
of
land
which
was
our
brother
Elimelechs
.
THus
Boaz
beginneth
his
speech
of
the
sale
of
land
,
who
it
was
that
would
sell
it
,
how
much
,
a
parcell
,
and
to
whom
it
did
belong
before
,
as
thereby
shewing
her
right
vnto
it
,
not
as
an
Inheritrix
,
but
as
a
dowrie
to
her
,
as
his
wife
.
And
hee
said
vnto
the
kinsman
.
]
Before
Boaz
vttered
the
cause
of
his
comming
into
that
Session
,
hee
saw
all
settled
,
and
audience
giuen
:
for
though
hee
earnestly
affected
the
businesse
,
as
may
appeare
by
that
which
hath
beene
deliuered
of
him
in
the
former
chapter
,
yet
would
he
carry
the
matter
wisely
and
discretly
:
hereby
teaching
this
,
that
the
wisedome
of
a
wise
man
keepeth
him
so
,
as
he
is
not
carried
beyond
discretion
:
for
wisedome
Naomi
that
is
come
againe
out
of
the
countrey
of
Moab
.
]
Of
her
person
,
and
returne
from
that
place
,
see
before
,
Chap.
1.
6.
Here
she
is
propounded
as
the
sales-woman
:
the
land
she
had
by
Elimelech
her
husband
,
as
the
last
words
of
this
verse
shew
,
as
her
ioynture
or
dowrie
:
for
wiues
had
land
among
the
Iewes
and
Israelites
:
and
good
reason
there
is
that
wiues
should
be
prouided
for
by
them
,
which
haue
lands
to
leaue
them
,
because
they
are
one
with
the
husband
,
they
haue
laboured
together
,
and
loue
binds
the
husband
to
haue
care
for
her
after
death
;
for
her
comfort
,
her
better
esteeme
euen
with
her
owne
children
:
for
if
they
haue
any
thing
,
then
children
will
loue
and
honour
them
,
and
glad
will
they
seeme
to
be
which
of
them
may
haue
her
companie
,
and
may
please
her
best
:
but
if
she
haue
nothing
,
they
will
bee
as
glad
,
which
may
be
rid
of
her
.
Therefore
let
husbands
haue
a
care
to
prouide
for
them
,
and
not
bee
like
some
husbands
,
which
giue
all
or
most
to
children
,
and
little
or
nothing
to
wiues
,
but
what
Law
will
giue
them
:
and
that
he
may
so
doe
,
let
the
wife
labour
to
deserue
well
of
the
husband
;
and
yet
though
shee
deserue
well
,
let
him
not
giue
all
to
her
,
and
little
to
children
,
as
some
doe
,
and
so
vndoe
both
her selfe
and
children
with
an
after-choise
of
a
bad
husband
.
Selleth
a
parcell
of
land
.
]
That
is
,
determineth
to
sell
a
portion
or
piece
of
land
left
her
by
Elimelech
.
Shee
was
growne
poore
,
and
therefore
might
sell
her
land
:
for
so
we
doe
reade
,
that
the
poore
might
sell
land
or
houses
:
and
this
selling
and
buying
is
lawfull
,
as
wee
may
see
by
Gods
approbation
,
Which
was
our
brother
Elimelechs
.
]
Thus
Boaz
calleth
him
,
who
was
but
his
kinsman
,
though
neere
.
This
was
vsuall
among
the
Iewes
and
Israelites
so
to
call
one
another
;
yea
,
it
is
obseruable
,
that
Gods
people
in
all
ages
haue
called
one
another
brethren
;
before
the
Law
,
vnder
the
Law
,
Verse
4.
And
I
thought
to
aduertise
thee
,
saying
,
Buy
it
before
the
Inhabitants
,
and
before
the
Elders
of
my
people
.
If
thou
wilt
redeeme
it
,
redeeme
it
;
but
if
thou
wilt
not
redeeme
it
,
then
tell
me
that
I
may
know
:
for
there
is
none
to
redeeme
it
,
besides
thee
,
and
I
am
after
thee
.
And
hee
said
,
I
will
redeeme
it
.
BOaz
here
sheweth
why
he
telleth
the
kinsman
of
Naomi
her
selling
of
land
,
to
offer
him
the
sale
first
.
In
which
offer
note
,
First
,
what
the
offer
is
,
to
buy
it
;
then
,
before
whom
.
Thirdly
,
the
manner
of
propounding
it
,
as
left
free
to
his
choise
,
to
redeeme
or
not
to
redeeme
.
Fourthly
,
the
reason
why
offered
to
him
in
the
first
place
,
and
that
by
Boaz.
Lastly
,
the
kinsmans
answer
,
taking
the
offer
.
And
I
thought
to
aduertise
thee
.
]
To
wit
,
of
the
sale
of
the
land
:
and
this
Boaz
doth
,
for
that
hee
had
to
deale
with
a
worldling
,
with
whom
hee
would
deale
plainely
,
in
telling
him
first
of
that
which
most
affected
him
,
and
of
the
earthly
commodity
,
before
hee
spake
of
marrying
Ruth
.
Whence
we
may
learne
,
First
,
that
worldlings
are
carried
away
most
with
worldly
respects
:
therefore
Boaz
doth
thus
begin
with
the
kinsman
:
for
worldlings
sauour
onely
of
the
Earth
,
like
Moales
which
liue
in
it
;
and
though
they
now
and
then
come
vp
out
of
the
Earth
,
they
by
and
by
runne
againe
into
it
;
they
are
like
the
Serpent
,
whose
seed
they
bee
,
liuing
vpon
the
dust
of
the
Earth
,
gold
,
siluer
,
and
transitorie
goods
,
the
sight
&
enioying
whereof
is
to
them
as
food
and
life
;
their
wisedome
also
is
from
below
,
which
is
Earthly
,
making
men
couetous
;
and
Sensuall
,
greedie
of
gaine
,
one
that
loueth
an
honest
man
dealeth
plainely
,
and
not
couertly
with
others
in
these
worldly
businesses
.
Boaz
concealeth
not
the
commoditie
,
which
the
kinsman
might
reape
in
marrying
of
Ruth
;
he
propoundeth
not
her
,
&
concealeth
this
:
for
an
honest
man
hateth
fraud
and
deceit
;
he
doth
to
others
,
as
hee
would
that
they
should
doe
to
him
.
If
therefore
we
would
bee
held
honest
,
let
vs
deale
vprightly
and
plainely
with
others
,
with
whom
we
haue
to
doe
:
for
it
is
sincerity
,
it
maketh
a
mans
word
of
credit
,
and
bringeth
him
into
the
reputation
of
an
honest
man
:
and
let
this
be
remembred
,
that
fraud
and
albeit
man
may
not
deceiue
his
brother
,
yet
is
he
to
proceed
wisely
,
to
vse
prudence
and
discretion
in
his
affaires
:
as
knowing
what
to
speake
first
,
what
next
:
for
there
is
time
for
all
things
,
as
Salomon
saith
,
so
in
this
also
.
And
it
is
no
fraud
to
vtter
one
thing
before
another
,
and
so
to
speake
truely
to
further
the
matter
in
hand
;
to
conceale
also
a
thing
for
a
time
,
so
it
be
with
no
ill
intent
,
not
to
deceiue
,
or
hurt
my
brother
any
way
,
it
is
not
to
bee
condemned
,
but
rather
to
bee
allowed
,
as
a
point
of
wisedome
and
prudence
in
a
man
:
and
therefore
may
it
be
obserued
honestly
and
iustly
,
without
staine
or
cracke
of
credit
.
Saying
,
Buy
it
before
the
Inhabitants
,
and
before
the
Elders
of
my
people
.
]
Both
the
Elders
and
people
were
gathered
together
,
as
we
may
heere
see
,
and
in
verses
9.
11.
Here
the
Inhabitants
are
named
before
the
Elders
;
in
the
9.
verse
the
Elders
before
them
;
and
in
verse
11.
these
before
the
Elders
againe
,
as
shewing
how
one
dependeth
vpon
the
other
,
the
Elders
vpon
the
people
,
and
the
people
on
them
by
mutual
relation
,
one
assisting
another
;
the
Officers
,
the
people
,
by
their
power
and
authority
;
and
the
people
these
by
aid
and
helpe
,
as
they
should
be
commanded
:
which
is
peaceable
happinesse
in
a
Common-wealth
.
In
that
they
bee
called
Boaz
his
people
,
it
sheweth
the
greatnesse
of
this
mans
power
in
Bethlehem
,
as
Lord
and
chiefe
Gouernor
there
;
of
whose
greatnesse
I
haue
spoken
before
.
He
doth
heere
bring
this
matter
thus
into
the
publicke
Assembly
;
for
that
it
was
publicke
▪
for
more
peaceable
proceeding
;
for
better
assurance
,
ratification
,
and
confirmation
of
the
businesse
,
when
it
should
be
concluded
there
before
such
Elders
,
and
so
great
Assembly
of
people
.
Lastly
,
because
it
was
to
be
finished
in
the
gate
of
the
City
,
by
the
Law
of
Moses
;
Matters
of
importance
are
so
to
bee
handled
for
place
and
person
,
as
may
best
serue
to
end
the
same
peaceably
without
farther
adoe
,
if
it
may
be
.
If
thou
wilt
redeeme
it
redeeme
it
.
]
Boaz
doth
not
vrge
him
,
but
leaueth
him
to
his
choise
;
he
telleth
him
of
the
land
,
but
vrgeth
him
not
with
the
Law
;
because
he
did
not
much
care
,
whether
the
kinsman
would
redeeme
it
or
no
,
hauing
a
desire
to
match
with
Ruth
himselfe
.
Whence
we
may
obserue
,
that
there
a
thing
is
rather
propounded
,
then
heartily
vrged
,
where
the
mind
is
not
bent
to
haue
it
effected
:
that
wee
vsually
leaue
to
mens
choise
,
which
we
are
very
indifferent
in
,
not
much
caring
whether
it
be
,
or
bee
not
.
So
doe
many
preach
,
propounding
the
Doctrine
of
godlinesse
,
rather
than
earnestly
vrging
the
same
;
because
they
bee
indifferent
towards
their
hearers
,
not
much
caring
whether
they
serue
God
or
no.
By
this
may
the
heartie
affection
or
coldnesse
in
a
cause
be
iudged
of
.
Here
note
by
the
way
,
how
the
Kinsman
the
Redeemer
was
a
type
of
Christ
,
who
But
if
thou
wilt
not
redeeme
it
,
then
tell
me
,
that
I
may
know
.
]
Note
,
First
,
that
a
man
is
either
to
performe
his
duetie
,
or
to
render
vp
his
right
to
another
that
will
:
for
else
he
is
as
the
tree
,
which
keepeth
one
man
knoweth
not
the
mind
of
another
,
till
it
bee
reuealed
and
made
knowne
vnto
him
,
as
Boaz
acknowledgeth
here
,
and
as
the
Apostle
teacheth
,
By
their
workes
you
shall
know
them
;
or
by
signes
and
tokens
;
by
lookes
and
gesture
:
for
where
the
eyes
bee
loftie
,
the
heart
is
hautie
;
and
their
countenance
,
saith
Esay
,
doth
witnesse
against
For
there
is
none
to
redeeme
it
besides
thee
.
]
The
reason
why
he
aduertiseth
the
kinsman
:
for
that
he
was
the
next
,
if
the
other
refused
,
and
the
other
had
the
right
before
him
.
An
honest
and
iust
dealing
man
will
not
enter
vpon
another
mans
right
without
his
leaue
,
and
first
acquainting
him
therewith
:
for
otherwise
wrong
should
bee
offered
to
him
,
which
an
honest
man
is
loth
to
doe
,
loue
binding
him
to
doe
better
vnto
his
neighbour
,
as
we
see
by
Boaz
here
;
whose
example
let
vs
bee
willing
to
follow
,
as
we
would
be
accounted
iust
and
honest
.
Againe
note
,
that
in
the
sale
of
land
,
he
is
to
haue
the
first
offer
,
who
hath
a
right
thereto
after
the
present
possessour
,
before
another
:
if
such
a
one
be
able
and
willing
to
buy
the
same
;
if
either
the
Law
would
make
him
herre
,
or
the
bond
of
naturall
loue
should
perswade
thereto
.
In
so
doing
,
an
euen
course
is
kept
,
loue
is
obserued
,
houses
and
families
are
vpheld
,
when
that
which
belonged
to
a
familie
or
kindred
,
is
kept
among
themselues
,
and
not
alienated
vnto
another
house
or
stocke
:
which
therefore
for
mens
outward
name
and
better
strengthning
of
their
familie
,
is
fit
to
be
obserued
.
And
I
am
after
thee
.
]
As
if
he
had
said
,
I
rather
than
any
other
propound
this
vnto
thee
,
because
if
thou
wilt
not
doe
thy
duety
,
I
will
,
being
the
next
kinsman
.
They
are
most
fit
to
put
others
in
mind
of
their
duety
,
which
haue
a
more
speciall
reason
and
calling
thereto
than
others
,
and
a
mind
and
abilitie
to
performe
what
others
doe
neglect
:
for
where
these
concurre
,
as
they
did
in
Boaz
,
the
partie
admonishing
cannot
iustly
bee
excepted
against
.
And
therefore
let
vs
looke
whether
we
,
in
going
to
vrge
others
to
their
dueties
,
haue
a
calling
by
speciall
reason
so
to
doe
,
else
may
we
be
condemned
for
too
busy-bodies
;
likewise
whether
wee
haue
a
conscience
in
our selues
,
that
we
bee
not
guiltie
of
vnwillingnesse
to
do
our
duety
in
that
which
we
presse
others
vnto
,
lest
it
bee
said
to
vs
,
Physician
,
heale
thy selfe
.
And
hee
said
,
I
will
redeeme
it
.
]
This
sheweth
that
hee
was
a
worldling
:
for
this
kinsman
,
after
so
long
a
famine
,
had
ready
money
to
purchase
,
but
not
a
penny
to
giue
to
poore
Naomi
and
Ruth
,
as
Boaz
did
.
Boaz
was
rich
,
and
had
wherewith
to
redeeme
the
inheritance
,
but
he
was
mercifull
;
so
he
was
a
rich
man
in
the
world
,
but
not
of
it
,
as
a
worldling
is
:
for
a
worldling
is
one
of
the
world
,
louing
it
,
seeking
it
with
greedinesse
,
hoarding
vp
,
and
ready
euer
to
be
buying
,
but
without
mercy
to
the
poore
,
as
this
Kinsman
seemed
to
be
.
By
this
,
learne
to
behold
a
worldling
,
and
a
godly
rich
man
;
both
getters
,
both
full
of
coyne
,
both
ready
to
purchase
,
herein
they
differ
not
:
but
the
one
hath
regard
to
the
Law
of
God
,
so
not
the
other
,
one
hath
a
mercifull
heart
to
be
liberall
to
the
poore
,
and
so
hath
not
the
other
;
the
one
in
his
purchase
hath
respect
to
the
good
of
his
brother
,
the
other
regards
wholly
and
onely
his
owne
commodity
;
for
hee
is
vnsatiable
,
being
like
the
dry
sandy
ground
,
which
drinks
vp
raine
;
like
the
Dropsie
,
the
Horse-leech
,
the
Graue
,
and
barraine
Wombe
,
which
be
neuer
satisfied
;
no
more
is
the
couetous
worldling
,
his
encreasing
and
getting
satisfieth
him
not
;
but
rather
maketh
him
the
more
greedy
of
gaine
.
Which
miserable
corruption
is
much
to
be
bewailed
,
and
happy
contentment
is
to
bee
sought
after
,
as
the
Apostle
exhorteth
.
Verse
5.
Then
said
Boaz
,
What
day
thou
buyest
the
field
of
the
hand
of
Naomi
,
thou
must
buy
it
also
of
Ruth
the
Moabitesse
,
the
wife
of
the
dead
,
to
raise
vp
the
name
of
the
dead
vpon
his
inheritance
.
BOaz
propoundeth
now
the
thing
principally
intended
.
In
which
may
be
noted
,
when
it
was
spoken
of
,
what
,
and
the
end
why
.
Then
said
Boaz.
]
When
hee
saw
him
forward
to
buy
the
land
,
and
as
one
prepared
thereby
,
in
his
vnderstanding
,
to
haue
the
offer
of
Ruth
made
to
him
,
then
he
propounded
her
,
teaching
this
,
that
then
a
matter
is
fit
to
be
spoken
of
,
when
the
party
may
seeme
to
bee
prepared
thereunto
▪
and
this
is
wisedome
both
concerning
spirituall
and
corporall
things
.
Thus
may
we
see
how
Boaz
did
here
;
so
the
wise
woman
of
Tekoa
did
to
Dauid
;
and
Iohn
Baptist
must
prepare
the
way
before
Christ
come
with
the
Gospell
:
and
so
must
Paul
be
prepared
with
humiliation
,
before
the
Lord
tell
him
his
good
pleasure
,
and
put
him
into
his
function
to
carry
his
Name
vnto
the
Gentiles
.
And
thus
What
day
thou
buyest
the
field
of
the
hand
of
Naomi
,
thou
must
buy
it
also
of
Ruth
the
Moabitesse
.
]
The
reason
of
this
speech
of
buying
first
of
Naomi
,
then
of
Ruth
,
is
this
:
Naomi
was
Elimelechs
widdow
,
to
whom
the
land
did
belong
,
and
whom
the
kinsman
should
haue
married
;
but
seeing
shee
was
too
old
to
marry
,
and
to
beare
children
;
and
now
Ruth
yong
,
and
the
widdow
of
one
of
Naomi
her
sonnes
,
shee
was
to
supply
Naomi
her
defect
;
and
shee
,
when
the
land
was
to
bee
redeemed
,
must
also
be
married
to
the
Kinsman
,
albeit
shee
was
a
Moabitesse
:
for
Gods
Law
was
not
partiall
,
but
extended
in
Israel
,
in
that
case
,
for
which
the
Law
was
giuen
to
the
woman
,
whether
shee
were
an
Israelitesse
,
or
of
another
nation
,
and
married
to
an
Israelite
.
Note
here
,
that
Boaz
at
the
first
propounded
not
so
much
as
he
intended
:
yea
,
what
is
principally
intended
,
is
often
last
propounded
,
as
here
,
or
wholely
concealed
,
vsuall
with
Statists
:
as
we
may
see
in
it
may
here
be
asked
,
seeing
Boaz
did
propound
not
that
which
at
the
first
he
chiefely
aimed
at
,
whether
it
be
lawfull
so
to
doe
?
I
answer
,
Yes
:
for
to
propound
one
thing
before
another
,
is
not
euill
,
neither
to
conceale
sometime
part
of
our
mind
,
as
wee
may
see
in
Samuel
,
so
aduised
by
of
widdowes
God
hath
euer
had
an
especiall
care
.
To
a
widdow
must
Eliah
goe
to
preserue
both
his
owne
and
The
wife
of
the
dead
.
]
This
sheweth
how
Ruth
came
to
haue
a
right
in
an
Israelite
to
marry
with
him
,
because
her
husband
was
an
Israelite
,
and
the
Law
was
,
that
the
widdow
of
such
a
one
,
the
next
kinsman
should
marry
,
if
hee
died
without
issue
.
But
yet
this
is
not
all
:
for
Orpha
was
the
wife
of
the
dead
too
;
shee
was
married
to
Chillion
brother
to
Mahlon
:
but
Ruths
Religion
and
comming
with
Naomi
to
dwell
among
Gods
people
,
giue
her
this
benefit
of
Gods
Law
.
By
which
wee
may
learne
,
that
Religion
,
and
not
any
earthly
priuiledge
,
doth
interest
vs
into
the
Law
of
God
and
the
benefit
thereof
:
for
otherwise
Orpha
had
as
much
right
by
the
Law
to
the
Kinsman
and
to
Boaz
as
Ruth
had
.
If
therefore
we
claime
a
benefit
by
the
Word
,
let
vs
bee
religious
:
for
godlinesse
hath
the
promise
of
this
life
,
and
the
life
to
come
:
but
vnto
the
wicked
no
hope
,
so
long
as
they
so
remaine
,
but
to
them
the
threatnings
and
curses
be
due
.
To
raise
vp
the
name
of
the
dead
vpon
his
inheritance
.
]
This
was
Moses
Law
,
and
ordained
by
Moses
Law
,
kindred
were
to
vphold
the
name
of
their
house
,
that
it
perished
not
:
for
it
Whether
the
Law
of
Moses
,
mentioning
a
brother
,
be
to
be
vnderstood
of
naturall
brethren
,
or
onely
,
as
the
Hebrewes
vse
to
vnderstand
brother
,
a
neere
kinsman
,
and
not
a
naturall
brother
?
Answer
.
It
is
to
bee
vnderstood
of
a
naturall
brother
:
for
the
Law
was
in
vse
before
it
was
Verse
6.
And
the
Kinsman
said
,
I
cannot
redeeme
it
for
my selfe
;
lest
I
marre
mine
owne
inheritance
:
redeeme
thou
my
right
to
thy selfe
:
for
I
cannot
redeeme
it
.
THe
Kinsmans
answer
to
Boaz
concerning
his
propounding
of
Ruth
to
him
.
He
refuseth
her
,
and
giueth
his
reason
:
then
,
he
resigneth
his
right
to
Boaz
,
and
repeateth
againe
the
words
of
refusall
,
as
a
reason
of
his
resignation
.
And
the
Kinsman
said
,
I
cannot
redeeme
it
for
my selfe
.
]
He
could
before
redeeme
it
,
but
now
,
he
saith
he
cannot
,
he
loued
the
land
,
and
in
that
respect
hee
was
ready
to
fulfill
the
Law
,
but
hee
cared
not
for
the
woman
,
the
poore
widdow
;
and
in
this
regard
the
Law
was
not
respected
of
him
.
So
we
see
,
how
that
Worldlings
are
partiall
obseruers
of
Gods
Law
:
some
part
they
take
,
and
some
part
they
leaue
,
euen
as
it
liketh
them
;
they
looke
to
the
bare
Letter
,
but
not
the
spirituall
meaning
;
they
shunne
the
act
,
but
for
words
and
thoughts
they
doe
take
no
care
;
the
sinnes
in
the
grossest
kind
they
auoid
,
but
the
lesser
,
as
they
account
them
,
they
make
little
or
no
conscience
of
;
that
which
concerneth
their
pleasure
,
and
their
profit
according
to
the
Law
,
they
are
ready
to
doe
,
but
on
the
contrary
,
where
the
Law
crosseth
them
,
that
they
cast
behind
them
,
as
this
Kinsman
here
;
they
hate
popish
fasts
,
but
loue
drunken
feasts
;
they
abhorre
superstitious
worship
and
cost
about
it
,
but
they
can
bee
content
to
liue
of
sacriledge
,
and
the
maintenance
due
to
Ministers
,
though
giuen
by
Ancestours
to
the
Church
with
an
execration
or
curse
vpon
such
as
shall
change
them
to
any
other
vse
;
other
mens
dueties
they
can
heare
of
,
and
vrge
the
Law
to
them
:
but
to
be
told
of
their
owne
,
and
pressed
to
the
performance
thereof
,
they
cannot
endure
.
The
reasons
of
this
partiality
are
these
:
First
,
the
want
of
the
true
loue
of
God
,
and
reuerent
feare
of
the
power
and
authority
of
the
Lawgiuer
:
for
where
this
loue
and
feare
is
,
there
will
be
respect
had
to
all
the
Commandements
,
I
cannot
,
when
hee
might
haue
said
,
I
will
not
:
but
hence
we
see
,
that
what
man
will
not
doe
,
that
hee
excuseth
with
,
I
cannot
doe
.
So
did
the
high
Priests
and
Elders
answer
our
Sauiour
,
saying
,
they
could
not
tell
,
when
indeed
they
would
I
cannot
is
a
more
modest
speech
than
I
will
not
,
and
it
carrieth
a
reasonable
excuse
with
it
:
for
in
reason
we
thinke
,
that
what
a
man
cannot
doe
,
he
should
not
be
vrged
to
doe
;
and
therefore
doe
men
vse
to
say
they
cannot
doe
that
,
which
they
haue
no
will
to
doe
;
either
of
a
froward
spirit
,
which
is
to
be
condemned
;
or
vpon
respect
of
some
inconueniences
,
which
may
in
some
sort
be
excused
with
I
cannot
doe
,
to
wit
,
with
conueniencie
:
but
this
must
not
excuse
or
hinder
our
duety
of
charitie
,
to
neglect
the
helping
of
our
brother
in
this
his
necessity
,
or
to
omit
to
doe
what
we
ought
,
or
may
well
doe
:
for
so
to
say
,
I
cannot
,
is
vntruth
,
and
an
euill
excuse
.
Lest
I
marre
mine
owne
inheritance
.
]
Thus
this
Kinsman
excuseth
his
refusall
of
Ruth
.
He
might
thinke
,
perhaps
,
being
a
worldling
,
that
he
might
marre
it
,
if
he
married
a
young
woman
,
and
so
bee
ouercharged
with
children
,
or
that
in
marrying
Ruth
,
hee
should
bee
burthened
with
poore
Naomi
:
or
he
hauing
children
by
another
,
should
by
this
bring
a
new
charge
vpon
him
,
and
occasion
discord
by
children
of
diuers
women
,
which
seldome
agree
,
as
may
be
seene
in
Ishmael
&
Isaas
,
and
Iacobs
sonnes
:
or
he
might
haue
another
wife
(
as
vpon
this
place
some
doe
note
)
and
so
by
taking
this
,
the
house
might
be
filled
with
contention
,
as
wee
may
see
when
Abraham
tooke
Hagar
to
Sarah
,
also
in
the
wiues
of
Iacob
,
Elkanah
his
two
wiues
,
and
as
is
very
like
betweene
the
wiues
of
Lamech
,
the
first
Bigamist
.
Or
lastly
,
he
might
thinke
,
hauing
a
good
inheritance
of
his
owne
,
by
taking
Ruth
,
and
be
getting
a
sonne
to
the
dead
,
and
so
perhaps
hauing
no
more
,
should
thereby
raise
vp
the
name
of
the
dead
vpon
his
inheritance
,
and
want
one
for
his
owne
,
which
he
would
not
so
marre
,
as
he
saith
,
whatsoeuer
his
thought
was
,
thus
to
moue
him
to
speake
.
We
may
learne
,
that
a
Worldling
is
carefull
to
preserue
his
outward
estate
,
that
it
be
not
marred
,
as
he
here
speaketh
:
for
such
a
one
is
wise
in
his
generation
:
hee
loueth
his
riches
and
wealth
,
and
he
feareth
want
:
and
it
is
not
amisse
to
care
to
get
honestly
,
and
to
preserue
our
lands
and
goods
,
when
wee
haue
them
:
for
they
are
Gods
gift
,
and
wee
are
made
his
Stewards
ouer
them
,
to
keepe
them
carefully
,
and
to
imploy
them
according
to
his
will
,
and
not
after
our
lusts
:
yea
,
this
wee
are
commanded
to
doe
,
and
vrged
by
Abraham
,
Isaac
,
Iacob
,
&
Naboth
;
and
the
Apostle
telleth
vs
,
that
euery
one
is
to
prouide
for
his
familie
,
as
the
good
Huswife
doth
;
and
parents
are
to
lay
vp
for
their
children
,
which
they
cannot
doe
,
except
they
be
painefull
,
frugall
,
and
do
care
to
vphold
their
estates
:
and
therefore
thus
farre
a
worldling
is
not
to
bee
reproued
;
but
as
farre
forth
as
he
careth
for
the
world
with
neglect
of
Religion
in
himselfe
,
and
in
his
family
,
(
when
as
first
we
must
seeke
Gods
Kingdome
,
as
Christ
Worldlings
thinke
by
obeying
Gods
Law
,
they
shall
marre
their
earthly
estate
;
that
Religion
will
ouerthrow
them
:
and
thus
they
imagine
,
first
,
because
they
see
Gods
Word
to
crosse
their
worldly
courses
whereby
they
doe
vse
to
get
and
vphold
their
estate
,
which
indeed
,
cannot
stand
with
Religion
,
pure
,
&
vndefiled
before
God
.
Secondly
,
because
they
are
perswaded
that
they
must
doe
,
as
men
of
the
world
doe
,
else
they
shall
not
thriue
,
howsoeuer
Religion
it selfe
binds
them
to
the
contrary
.
Thirdly
,
because
they
trust
not
God
,
nor
rely
vpon
his
Word
.
Fourthly
,
for
that
they
see
many
,
which
goe
for
religious
men
,
to
be
poore
,
and
not
to
thriue
,
as
they
doe
,
or
desire
to
doe
in
the
world
;
which
they
impute
to
their
ouerstrictnesse
in
Religion
;
and
therefore
doe
conclude
with
themselues
,
that
to
liue
after
the
Rule
of
Gods
Word
,
is
the
next
way
to
beggery
,
which
they
will
by
their
worldly
courses
preuent
,
if
they
can
.
But
let
vs
beware
of
such
Atheisticall
thoughts
,
and
be
farre
from
these
imaginations
of
Worldlings
,
first
,
because
riches
Abraham
,
Isaac
,
Iacob
,
Ioseph
,
Iob
,
Boaz
here
,
Dauid
,
Iehoshaphat
,
and
many
others
.
Fourthly
and
lastly
,
for
that
men
by
their
rebellion
against
God
,
haue
lost
great
estates
,
and
depriued
themselues
thereof
,
and
their
posterity
by
their
wickednesse
,
as
is
euident
in
the
example
of
Saul
,
Ieroboam
,
and
others
.
And
therefore
let
vs
not
thinke
our
worldly
estate
to
become
worse
,
by
carefull
liuing
after
Gods
Lawes
,
but
rather
better
and
more
sure
,
as
Iobs
was
,
about
whom
the
Lord
made
a
Hedge
for
his
safety
.
And
remember
for
a
conclusion
,
that
such
as
feare
the
Lord
,
shall
want
nothing
that
is
good
.
O
taste
,
and
see
,
saith
Dauid
,
that
the
Lord
is
good
!
blessed
is
the
man
that
trusteth
in
him
.
O
feare
the
Lord
,
ye
his
Saints
:
for
there
is
no
want
to
them
that
feare
him
.
The
yong
Lyons
lacke
and
suffer
hunger
:
but
they
that
seeke
the
Lord
,
shall
not
want
any
good
thing
.
Note
thirdly
hence
from
these
words
of
the
kinsman
,
that
the
feare
of
worldly
losse
in
a
mans
outward
estate
,
maketh
him
neglect
the
Law
of
God
,
as
this
man
doth
here
:
for
Gods
Word
preuaileth
not
,
it
hath
not
a
commanding
power
ouer
the
conscience
of
a
couetous
man
;
because
his
heart
is
glewed
to
his
Redeeme
thou
my
right
to
thy selfe
.
]
The
kinsman
is
heere
willing
that
Boaz
should
take
his
right
:
that
,
which
before
hee
said
hee
would
redeeme
himselfe
,
now
hee
is
contented
that
another
should
redeeme
it
.
So
Worldlings
are
content
to
yeeld
sometimes
their
right
vnto
others
,
as
namely
that
which
they
cannot
come
by
,
that
which
they
cannot
keepe
,
that
which
they
cannot
haue
,
but
with
more
cost
then
the
thing
is
worth
;
or
when
by
getting
a
little
,
there
is
hazzard
to
lose
much
;
and
likewise
that
which
for
present
feare
they
yeeld
vnto
,
as
Benhadad
did
restore
Cities
vnto
For
I
cannot
redeeme
it
.
]
None
but
can
pretend
some
excuse
or
other
why
they
doe
not
what
they
ought
.
In
this
man
may
we
obserue
two
things
:
inconstancie
,
and
want
of
charity
:
for
before
,
he
would
redeeme
it
,
now
he
will
not
;
before
yea
,
now
nay
.
Three
things
make
men
inconstant
:
first
,
leuity
of
minde
:
this
is
a
naturall
infirmity
,
and
to
be
pardoned
.
Secondly
,
ignorance
,
and
want
of
fore-sight
of
the
incoueniences
,
which
maketh
him
rash
at
first
,
and
to
repent
afterwards
,
and
so
to
change
his
mind
,
as
this
kinsman
doth
:
this
is
somewhat
excusable
,
though
not
altogether
without
blame
:
for
a
man
is
to
doe
that
which
is
gone
out
of
his
mouth
,
though
it
be
to
his
owne
Verse
7.
Now
this
was
the
manner
in
former
time
in
Israel
,
concerning
redeeming
and
concerning
changing
,
for
to
confirme
all
things
:
a
man
plucked
off
his
shoo
,
and
gaue
it
to
his
neighbour
:
and
this
was
a
testimony
in
Israel
.
THese
words
are
a
declaration
of
a
Custome
in
Israel
,
and
brought
in
heere
to
shew
the
reason
of
the
Kinsman
his
drawing
off
his
shoo
in
the
verse
following
.
In
this
,
note
the
antiquitie
of
this
Custome
,
also
where
,
about
what
,
to
what
end
,
what
it
was
,
and
the
ratification
.
Now
this
was
the
manner
in
former
time
.
]
It
was
no
new
deuice
,
but
an
old
custome
,
though
no
where
in
Scripture
mentioned
before
.
In
commending
this
Custome
from
antiquitie
,
we
see
,
that
Antiquity
hath
euer
beene
of
credit
to
commend
a
thing
vnto
vs
:
by
this
the
Prophet
commendeth
In
Israel
.
]
Old
customes
haue
preuailed
amongst
Gods
people
,
both
ciuill
and
religious
customes
,
and
that
both
good
and
bad
.
Good
the
godly
haue
obserued
,
as
did
Ioseph
and
Marie
.
Bad
the
Concerning
redeeming
,
and
concerning
changing
.
]
Of
redeeming
Land
,
buying
and
selling
,
before
hath
beene
spoken
;
heere
is
mention
of
the
exchange
of
one
for
another
,
as
Ahab
offered
vnto
Naboth
;
in
which
,
as
in
the
other
,
equity
is
to
be
obserued
.
These
words
brought
in
here
,
shew
about
what
matters
this
ancient
custome
was
obserued
,
namely
,
in
and
about
matters
of
the
world
.
In
which
they
had
their
libertie
,
as
wee
haue
now
in
these
things
,
and
not
to
bee
found
fault
with
or
disallowed
;
neither
need
men
to
haue
any
scruple
in
vsing
them
,
not
to
call
them
into
question
,
when
they
see
not
therein
any
apparent
impietie
,
or
grosse
superstition
.
For
to
confirme
all
things
.
]
to
wit
,
which
was
done
or
spoken
touching
the
redemption
or
change
.
So
heere
is
the
end
of
the
Ceremonie
,
for
ciuill
vse
,
not
for
superstition
;
it
was
for
confirmation
and
establishing
of
the
right
of
one
vpon
another
:
for
Custome
is
as
a
Law
,
binding
one
to
another
,
in
that
which
is
done
according
to
that
custome
.
It
is
good
therefore
to
take
heed
how
we
settle
a
custome
.
A
man
plucked
off
his
shoo
,
and
gaue
it
to
his
neighbour
.
]
This
was
the
custome
,
or
the
ceremonie
vsed
according
to
the
custome
then
in
Israel
about
such
things
.
Seuerall
countreyes
haue
seuerall
customes
.
Wee
deliuer
vp
our
right
,
by
taking
vp
a
piece
of
Earth
,
and
doe
lay
it
vpon
the
deed
or
writing
,
when
wee
giue
vp
our
right
in
free-hold
;
in
some
places
by
a
straw
in
copie-hold
land
;
some
pull
off
a
gloue
▪
here
is
plucking
off
a
shoo
,
to
signifie
by
the
shooe
,
his
right
to
the
land
;
by
plucking
off
,
his
will
to
forgoe
it
;
by
giuing
it
to
his
Neighbour
,
the
resigning
of
his
right
:
so
as
the
ceremonie
liuely
setteth
out
the
thing
.
But
it
will
be
asked
,
Why
was
a
shoo
vsed
in
this
?
It
may
be
,
to
note
that
the
man
acknowledgeth
hereby
,
that
now
hee
had
no
right
to
set
his
foote
vpon
it
without
the
leaue
of
the
other
;
according
to
that
with
vs
,
no
man
hauing
a
right
,
without
the
Owners
good
will
,
so
much
as
to
walke
ouer
another
mans
ground
;
but
if
hee
will
,
he
may
commence
a
sute
against
him
de
pedibus
ambulandis
:
but
such
extremity
is
vtterly
void
of
charity
,
and
to
bee
hated
among
Christians
.
And
this
was
a
testimonie
in
Israel
.
]
This
act
made
good
the
bargaine
of
sale
or
exchange
in
Israel
:
for
a
common
custome
maketh
sure
a
thing
deliuered
according
to
that
custome
,
where
it
is
of
force
and
vse
.
The
practice
of
that
custome
shall
testifie
against
them
,
and
confirme
their
deed
,
where
that
custome
is
in
vse
:
for
many
customes
are
in
many
places
,
and
doe
differ
.
Let
therefore
such
a
custome
be
carefully
obserued
,
and
beware
of
the
breach
thereof
.
Verse
8.
Therefore
the
kinsman
said
vnto
Boaz
,
Buy
it
for
thee
.
So
he
drew
off
his
shoo
.
THis
is
a
conclusion
of
the
bargaine
betweene
them
.
Shewing
what
the
kinsman
both
spake
and
did
,
graunting
Boaz
libertie
to
buy
it
,
and
obseruing
the
custome
then
amongst
them
,
to
ratifie
the
same
,
in
the
resigning
of
his
right
.
Therefore
the
kinsman
said
vnto
Boaz.
]
That
is
,
because
he
said
he
could
not
redeeme
it
,
hee
saith
to
Boaz
,
Buy
thou
it
:
and
because
the
custome
was
so
,
he
drew
off
his
shoo
:
for
this
word
therefore
hath
reference
to
both
clauses
.
Heere
is
a
worldly
man
,
yet
hee
dealeth
in
the
resigning
of
his
right
very
honestly
,
and
so
,
as
by
Law
and
custome
,
the
same
might
be
confirmed
and
made
good
to
Boaz.
Hereby
we
see
,
that
some
men
out
of
common
honesty
being
worldlings
,
will
so
passe
away
their
right
to
another
,
as
it
shall
stand
good
by
Law
to
them
:
for
they
will
obserue
in
such
things
morall
honesty
;
they
loue
their
credit
before
men
,
they
care
to
preserue
such
iust
dealing
for
their
more
free
commerce
with
others
,
and
to
preuent
future
troubles
,
which
they
might
occasion
otherwise
by
any
trick
of
dishonesty
,
when
it
should
appeare
.
This
we
find
true
by
experience
among
our selues
,
which
is
very
praise-worthy
;
and
a
condemning
of
such
as
pretend
a
greater
shew
of
pietie
,
but
haue
not
halfe
the
honesty
,
which
some
ciuill
worldly
men
haue
:
for
if
wee
passe
an
estate
to
any
,
why
should
wee
not
make
the
purchase
good
to
the
vtmost
according
to
Law
?
Honesty
and
equity
requre
it
at
our
hands
,
if
wee
bee
not
deceiuers
,
as
some
be
,
who
make
sale
of
that
which
secretly
they
haue
conueyed
to
others
before
:
which
practice
,
yea
and
euery
such
like
deceitfull
dealing
,
is
very
theft
and
damned
villanie
.
Buy
it
for
thee
.
]
Before
,
the
kinsman
in
verse
6.
willeth
Boaz
to
redeeme
it
to
himselfe
;
heere
hee
saith
,
Buy
it
:
so
that
to
redeeme
,
was
to
buy
the
So
hee
drew
off
his
shoo
.
]
Thus
hee
obserued
the
custome
,
to
confirme
the
right
vnto
Boaz.
Two
things
are
here
done
to
put
ouer
his
right
,
first
,
his
word
,
and
then
his
deed
:
one
was
not
enough
to
conuey
it
ouer
vnto
Boaz
,
therefore
both
are
conioyned
.
So
doth
the
Lord
deale
with
vs
in
giuing
vs
a
right
in
the
eternall
Inheritance
;
he
giueth
first
his
Word
,
then
,
his
Deed
,
setting
to
his
Hand
and
Seale
,
to
confirme
his
Word
,
which
internally
is
the
Spirit
and
heanenly
graces
thereof
,
externally
the
Sacraments
:
so
that
which
is
bought
by
Christ
,
is
conueyed
vnto
vs
.
God
giueth
vs
good
assurance
,
as
heere
the
kinsman
to
Boaz.
Good
assurance
is
to
bee
giuen
and
taken
in
passing
of
right
from
one
to
another
.
It
is
honesty
on
the
one
side
,
and
wisedome
on
the
other
.
And
therefore
heerein
let
vs
be
both
honest
and
wise
.
But
now
for
plucking
off
the
shoo
,
wee
must
know
that
we
find
it
two
wayes
vsed
,
religiously
and
ciuilly
.
Religiously
,
in
reuerence
to
God
,
as
did
Mosis
and
Ioshua
in
drawing
neere
Verse
9.
And
Boaz
said
vnto
the
Elders
,
and
vnto
all
the
people
,
Yee
are
witnesses
this
day
▪
that
I
haue
bought
all
that
was
Elimelechs
,
and
all
that
was
Chilions
and
Mahlons
,
of
the
hand
of
Naomi
.
BOaz
heere
taketh
witnesse
of
that
which
is
done
:
the
witnesses
are
the
Elders
and
the
people
;
the
matter
which
they
are
to
bee
witnesses
of
,
is
the
sale
of
all
the
land
of
Elimelech
,
Chilion
and
Mahlon
;
and
the
purchase
thereof
at
Naomi
her
hand
;
the
Kinsman
resigning
his
right
to
him
,
that
hee
might
buy
it
to
himselfe
.
And
Boaz
said
vnto
the
Elders
,
and
vnto
all
the
people
.
]
Boaz
esteemeth
of
the
Elders
,
as
men
in
authority
:
but
yet
hee
neglecteth
not
the
people
,
whom
also
hee
calleth
vpon
to
be
witnesses
also
;
this
was
his
wisedome
to
proo●●e
loue
of
all
,
as
appeareth
by
their
prayer
made
for
him
afterwards
,
verse
the
11.
Heere
in
this
verse
and
the
rest
following
,
we
may
see
the
happy
successe
of
that
which
Boaz
tooke
in
hand
:
for
it
was
a
good
matter
,
for
a
good
end
,
and
done
in
a
right
manner
.
Now
,
when
a
thing
which
is
lawfull
,
is
taken
in
hand
,
and
done
well
,
to
a
right
end
,
there
may
bee
expected
a
good
issue
:
as
may
bee
seene
in
Dauids
setting
vpon
Goliah
;
it
was
an
honorable
attempt
,
the
manner
of
his
proceeding
was
lawfull
,
hee
waited
for
it
,
and
had
publicke
authority
to
set
him
forward
,
and
the
end
was
Gods
glory
,
and
safety
of
Israel
:
for
God
is
with
such
,
and
his
power
shall
assist
them
,
and
his
fauour
shall
giue
them
good
successe
,
as
hee
promiseth
vnto
such
.
And
therefore
if
wee
would
prosper
,
let
vs
obserue
these
things
in
our
attempts
:
for
if
the
end
bee
good
in
thy
intendment
,
and
the
thing
vnlawful
,
the
act
is
sinnefull
;
if
the
matter
bee
good
,
and
the
end
sinister
,
this
marreth
the
matter
:
but
if
the
matter
and
end
bee
as
they
should
be
,
yet
if
the
manner
be
amisse
,
wee
may
for
this
miscarry
,
as
we
see
in
Dauids
remouing
of
the
Arke
.
This
Yee
are
witnesses
this
day
.
]
Boaz
saith
,
that
they
are
witnesses
,
for
that
they
saw
and
heard
what
was
done
at
that
time
,
in
that
assembly
betweene
him
and
the
kinsman
;
so
as
we
see
,
that
what
men
come
for
,
and
are
called
to
see
and
heare
,
that
are
they
witnesses
of
:
so
saith
he
,
and
they
also
confesse
it
,
in
verse
the
11.
By
this
may
wee
know
who
to
produce
for
fit
witnesses
in
a
matter
:
such
as
personally
are
seers
and
hearers
of
that
which
they
testifie
;
and
as
they
bee
fit
witnesses
,
so
then
are
they
sound
and
faithfull
,
if
they
will
truely
and
without
respect
of
person
affirme
that
for
truth
,
which
they
know
to
be
so
:
for
it
is
one
thing
to
be
a
fit
witnesse
,
in
respect
of
a
mans
knowledge
;
and
another
thing
to
bee
a
faithfull
witnesse
,
to
speake
truely
what
he
knoweth
.
Seeing
what
we
see
and
heare
,
maketh
vs
fit
to
bee
produced
for
witnesses
,
when
occasion
shall
serue
,
let
vs
in
matters
of
moment
,
for
vpholding
of
truth
,
iustice
,
and
peace
,
obserue
well
,
what
we
doe
see
,
and
heare
,
that
we
may
be
true
and
faithfull
witnesses
,
to
maintaine
truth
,
iustice
,
and
peace
,
without
all
partiality
.
That
I
haue
bought
all
that
was
Elimelechs
,
and
all
that
was
Chilions
and
Mahlons
.
]
Here
is
shewed
whereof
they
were
witnesses
:
one
thing
is
here
specified
,
the
other
in
the
next
verse
.
This
heere
is
of
the
purchase
of
land
,
whereunto
hee
calleth
them
to
bee
witnesses
,
for
better
confirmation
of
the
land
,
and
the
right
thereof
to
himselfe
:
for
A
wise
man
will
seeke
to
make
sure
that
which
hee
purchaseth
,
as
Abraham
also
did
,
and
Ieremie
,
who
had
for
confirmation
yee
heed
euery
one
of
his
Neighbour
,
and
trust
ye
not
in
any
brother
:
for
euery
brother
will
vtterly
supplant
.
Heere
may
bee
noted
Boaz
his
vprightnesse
also
,
who
desireth
to
haue
others
to
take
notice
of
his
doings
,
and
to
haue
that
publike
,
which
should
be
publike
:
for
an
honest
mind
is
desirous
to
be
publike
,
where
the
matter
requireth
it
,
as
in
buying
and
selling
of
land
,
in
the
course
of
iustice
,
in
the
Ministery
of
the
Word
,
in
solemnizing
of
marriage
,
and
such
like
.
It
argueth
an
honest
intention
,
not
caring
who
seeth
it
;
it
will
cleare
him
of
the
slander
or
suspition
of
fraud
and
circumuention
.
And
therefore
in
such
cases
labour
to
bee
publike
:
for
onely
they
which
do
euill
,
or
intend
it
,
hate
the
light
:
honest
minds
care
not
who
seeth
them
.
It
is
no
good
signe
of
a
good
intent
,
when
buyers
will
marke
in
secret
to
buy
lands
of
others
,
of
such
as
bee
young
prodigals
,
or
old
Spendthrifts
,
or
such
as
must
sell
for
need
;
for
those
hope
to
make
a
prey
,
and
to
get
that
for
a
little
,
which
is
worth
much
:
but
such
gaine
is
vniust
:
and
where
fraud
and
oppression
is
,
there
will
it
is
lawfull
for
a
rich
man
to
buy
land
of
others
,
when
it
is
offered
,
as
here
,
when
as
also
need
is
of
some
parcell
for
a
speciall
vse
,
as
Abraham
did
buy
a
Of
the
hand
of
Naomi
.
]
The
right
,
it
may
seeme
,
of
all
the
lands
of
these
three
,
was
in
Naomi
her
hands
,
when
they
dyed
childlesse
.
Thus
the
Law
left
her
well
,
as
our
Law
doth
many
widdowes
now
,
and
the
loue
of
kind
husbands
.
But
that
too
many
widdowes
waxe
wanton
,
and
doe
,
in
following
their
lust
and
fantasie
,
ouerthrow
themselues
,
and
their
estates
too
;
they
follow
not
this
holy
and
modest
Matron
,
who
sought
no
marriage
for
her selfe
in
her
old
age
(
as
some
with
vs
doe
,
to
their
shame
)
but
shee
had
care
for
her
beloued
daughter
in
law
,
Ruth
.
If
shee
had
such
lands
to
sell
,
may
some
say
,
why
liued
shee
so
poorely
,
and
suffered
Ruth
to
goe
and
gleane
,
and
liue
vpon
the
almes
of
Boaz
?
Naomi
had
not
the
possession
of
these
lands
,
being
sold
away
before
,
but
the
right
first
to
redeeme
,
if
shee
had
beene
able
,
which
shee
put
ouer
to
Boaz
,
when
the
Kinsman
refused
to
redeeme
them
,
and
so
to
helpe
Ruth
in
her
marriage
.
Verse
10.
Moreouer
,
Ruth
the
Moabitesse
,
the
wife
of
Mahlon
,
haue
I
purchased
to
be●
my
wife
,
to
raise
vp
the
name
of
the
dead
vpon
his
inheritance
,
that
the
name
of
the
dead
be
not
cut
off
from
among
his
brethren
,
and
from
the
gate
of
his
place
:
yee
are
witnesses
this
day
.
BOaz
relateth
the
second
thing
of
which
they
were
to
be
witnesses
,
which
was
concerning
his
marriage
:
where
note
,
first
,
with
whom
.
Secondly
,
how
obtained
.
Thirdly
,
to
what
end
,
is
double
.
And
fourthly
,
the
calling
of
them
againe
to
witnesse
it
.
Moreouer
,
Ruth
the
Moabitesse
.
]
This
was
shee
whom
he
had
promised
to
marry
,
and
whom
hee
now
went
about
to
make
sure
to
him
,
though
she
were
a
Moabitesse
.
Here
it
may
bee
demanded
,
whether
persons
of
diuers
religions
may
marry
together
?
Answ.
If
they
be
conuerted
,
they
may
:
so
Moses
married
Iethroes
daughter
,
Salomon
Rahab
,
and
Boaz
Ruth
heere
,
and
Sheshan
married
his
The
wife
of
Mahlon
.
]
See
for
this
before
,
Chap.
1.
4.
and
in
this
Chapter
verse
the
5.
where
Ruth
is
called
the
wife
of
the
dead
,
and
here
shewed
to
bee
Mahlon
the
Elder
brother
to
Chilion
the
husband
of
Orpha
,
who
by
her
apostasie
lost
her
blessing
in
Israel
,
which
Ruth
obtained
by
her
constancie
.
Haue
I
purchased
to
be
my
wife
.
]
We
see
hence
,
a
good
man
will
be
at
cost
to
obtaine
a
good
wife
:
Abraham
Rachel
;
Boaz
here
will
purchase
a
poore
Ruth
for
her
vertues
:
for
indeed
a
vertuous
womans
price
is
aboue
Rubies
,
shee
louing
parents
will
doe
much
for
the
preferment
of
their
children
.
Naomi
heere
liueth
vnmarried
,
shee
doth
all
shee
may
to
get
Ruth
a
good
match
,
for
her
owne
sake
,
and
in
loue
to
the
dead
,
that
of
her
may
be
gotten
one
to
beare
the
name
of
the
dead
,
as
Boaz
speaketh
in
the
words
following
.
Which
honest
and
louing
care
of
Naomi
checketh
such
widdowes
,
as
being
well
left
by
the
dead
,
doe
,
either
of
couetousnesse
and
carelesnesse
neglect
to
marry
their
children
,
liuing
onely
for
themselues
;
or
else
of
a
wanton
lust
doe
cast
themselues
away
vpon
such
as
will
both
vndoe
them
and
their
children
.
To
raise
vp
the
name
of
the
dead
vpon
his
inheritance
.
]
Of
these
words
somewhat
is
spoken
before
on
verse
the
5.
which
I
will
not
repeat
.
Here
Boaz
alledgeth
these
words
as
a
reason
of
his
marrying
this
young
woman
;
they
are
the
words
of
the
Law
in
Deuteronomie
,
and
so
are
the
next
a
wise
man
will
preuent
an
offence
,
which
by
others
might
bee
taken
at
him
,
when
hee
considers
the
occasion
thereof
:
for
Boaz
telleth
them
the
true
ends
of
his
marrying
thus
,
lest
the
Beholders
and
Hearers
should
haue
censured
ill
of
him
,
as
of
lecherie
,
he
being
old
,
and
she
yong
;
or
of
folly
,
she
being
poore
,
and
he
rich
;
she
base
,
and
he
honourable
;
or
of
an
inclining
in
her
to
idolatry
,
he
being
an
Israelite
,
and
shee
a
daughter
of
Moab
,
of
that
race
,
which
inticed
Israel
to
sinne
,
and
brought
a
great
iudgement
vpon
the
a
godly
man
in
his
marrying
is
guided
by
Gods
Law
,
and
hath
respect
vnto
Gods
good
pleasure
therein
:
so
had
Abraham
in
matching
his
sonne
Isaac
,
and
Isaac
in
marrying
of
his
sonne
Iacob
:
for
such
as
be
godly
,
make
the
Lords
Will
&
Word
their
Rule
in
all
things
,
much
more
in
a
matter
of
this
weight
and
consequence
;
they
know
it
to
be
Gods
ordinance
,
and
therefore
will
aduise
with
God
about
it
:
yea
,
they
know
that
God
hath
not
left
men
herein
to
their
liberty
and
lust
,
to
marry
as
they
like
best
;
but
hath
limited
them
,
and
in
his
Word
hath
taught
them
with
whom
,
how
,
and
to
what
end
to
marry
.
And
therefore
in
marrying
we
must
be
ruled
by
the
Lord
,
which
will
appeare
by
these
things
:
If
we
see
what
calling
wee
haue
to
marry
,
before
wee
enter
into
this
troublesome
estate
,
as
Reason
and
Religion
should
perswade
vs
;
If
we
see
that
wee
haue
a
iust
cause
to
marry
,
then
to
consider
with
whom
God
alloweth
vs
to
marry
;
If
we
seeke
out
such
a
one
,
as
not
onely
with
whom
we
may
marry
lawfully
,
but
also
fitly
:
&
therefore
to
pray
earnestly
to
God
for
such
a
one
:
for
God
maketh
fit
matches
;
the
vertuous
are
to
match
so
,
as
they
may
raise
vp
a
seed
of
the
righteous
among
Gods
people
:
for
the
preseruation
of
the
Church
and
Religion
,
as
Boaz
heere
had
a
care
to
raise
vp
the
name
of
the
dead
vpon
his
inheritance
.
But
this
cannot
the
married
doe
,
except
they
themselues
be
true
Louers
of
goodnesse
,
and
haue
a
speciall
care
to
traine
vp
their
children
religiously
,
first
,
in
knowledge
of
God
,
else
are
they
Atheists
;
of
the
true
God
,
else
Heathenish
Idolaters
;
and
of
the
true
worship
of
this
God
,
else
but
will-worshippers
:
then
to
enforme
them
in
the
Doctrine
of
faith
,
without
the
dead
doe
liue
againe
,
as
it
were
in
their
posterity
,
which
keepe
their
inheritance
:
for
children
and
the
preseruation
of
their
fathers
inheritance
,
doe
keepe
aliue
the
name
of
the
dead
.
Therefore
let
children
haue
a
care
hereof
,
lest
they
destroy
the
name
of
the
dead
,
as
many
prodigall
children
doe
.
That
the
name
of
the
dead
bee
not
cut
off
from
among
his
brethren
.
]
This
is
another
end
,
the
other
being
the
meanes
to
preuent
this
:
for
the
raising
vp
of
the
name
of
the
dead
,
preuenteth
the
cutting
of
it
off
from
among
the
brethren
.
Concerning
the
word
brethren
,
hereby
is
meant
others
than
very
naturall
brethren
:
for
the
people
of
God
before
and
vnder
the
Law
,
as
in
the
Primitiue
Church
vnder
the
Gospell
,
were
wont
to
call
one
another
brethren
,
of
which
I
haue
spoken
before
out
of
the
third
verse
.
For
cutting
off
:
this
may
bee
when
one
will
not
marry
to
haue
children
,
or
marrying
,
are
not
blessed
of
God
with
children
,
or
hauing
children
,
are
cut
off
by
Gods
iust
iudgement
,
and
so
the
name
perisheth
,
Ieroboam
,
Ahab
,
Iehoiakim
,
and
as
God
doth
threaten
the
obstinate
sinner
in
Deuteronomie
.
Howsoeuer
this
cutting
off
be
of
posterity
,
we
may
learne
hence
,
that
the
decay
of
posteritie
,
is
a
cutting
off
of
a
mans
name
from
among
his
brethren
,
as
the
words
heere
and
in
the
Law
imply
.
And
therefore
let
people
pray
for
this
blessing
of
marriage
,
and
thanke
God
for
their
posterity
and
fruit
of
the
wombe
.
Abraham
most
highly
And
from
the
gate
of
his
place
.
]
These
words
shew
that
Elimelech
was
a
man
of
authority
among
them
,
an
Elder
and
Iudge
in
the
Gate
,
which
honour
Boaz
would
vphold
in
marrying
with
Ruth
,
that
his
name
might
not
bee
cut
off
from
the
place
of
authority
,
heere
vnderstood
by
the
Gate
.
Good
men
seeke
to
vphold
the
honour
,
&
to
preserue
the
dignitie
of
one
another
,
as
the
fifth
Commandement
teacheth
:
which
being
our
duety
,
wee
must
care
to
obserue
,
both
to
the
dead
and
to
the
liuing
.
To
the
dead
,
as
Boaz
doth
heere
:
now
their
honour
we
preserue
,
when
we
speake
of
them
with
honour
,
as
Dauid
did
of
Abner
;
when
men
of
place
and
authority
may
soone
leaue
their
family
in
a
low
estate
:
for
Elimelechs
wife
was
poore
Naomi
,
and
glad
of
the
helpe
of
her
daughter
in
lawes
gleanings
.
How
poore
was
the
widdow
left
,
for
whose
reliefe
the
Prophet
Elisha
wrought
Obadiah
,
Ahabs
Steward
,
who
did
feed
an
hundred
Prophets
of
God
in
Caues
,
in
the
time
of
famine
?
This
may
fall
out
sometime
by
Gods
hand
in
punishing
the
fathers
,
that
they
can
leaue
nothing
to
children
;
sometime
for
triall
,
as
in
Iobs
case
,
who
was
brought
to
great
misery
;
and
sometime
a
mans
owne
doings
may
bring
him
vnder
the
power
of
authority
,
which
may
iustly
depriue
him
of
his
honor
and
estate
,
as
it
befell
Abiathar
in
the
daies
Ahab
,
Iehoram
,
and
Iezabel
;
in
Haman
also
,
Athaliah
,
and
others
:
for
Gods
power
,
Princes
authority
,
Yee
are
witnesses
.
]
That
is
,
as
if
Boaz
had
said
,
not
onely
of
the
sale
and
purchase
of
the
land
,
but
also
of
this
my
marriage
with
this
yong
woman
,
Ruth
:
which
here
we
see
to
be
publike
,
and
in
the
Gate
of
the
Citie
,
in
a
ciuill
Court
and
place
of
iustice
.
Whence
uote
,
First
,
that
marriages
are
to
be
made
publikely
before
sufficient
witnesses
,
as
was
Iacobs
,
this
here
,
and
that
to
which
our
Sauiour
marriage
in
old
time
was
onely
a
ciuill
action
:
there
was
no
need
of
a
Minister
to
make
it
,
it
was
lawfully
and
sufficiently
done
,
when
it
was
made
openly
,
by
such
as
might
marry
,
among
the
people
,
as
we
may
see
in
the
marriage
of
Isaac
,
of
Iacob
,
Esau
,
Samson
.
Which
confuteth
the
Papists
that
make
marriage
a
Sacrament
,
as
if
marriage
were
onely
lawfull
in
the
Church
,
and
not
among
the
very
heathen
:
when
yet
from
the
beginning
it
is
common
to
all
mankind
,
and
allowed
to
all
sorts
.
True
it
is
,
that
we
doe
make
such
marriages
lawfull
onely
when
ministers
make
them
,
but
this
is
not
with
a
papisticall
opinion
of
a
Sacrament
,
nor
for
that
our
Church
condemneth
marriages
otherwise
made
in
other
nations
,
as
vnlawfull
,
but
the
Church
and
State
haue
so
ordained
,
for
the
greater
reuerence
to
Gods
ordinance
,
when
his
Ministers
shall
blesse
the
same
,
in
the
publike
Congregation
,
with
the
prayers
of
the
Church
;
and
when
they
shall
teach
them
their
dueties
,
which
doe
marry
:
Thus
gracing
Gods
holy
ordinance
by
their
praying
and
preaching
,
the
one
for
benediction
,
the
other
for
instruction
,
and
therefore
worthily
ordained
,
and
so
of
vs
to
be
religiously
obserued
.
Verse
11.
And
all
the
people
that
were
in
the
Gate
,
and
the
Elders
said
,
We
are
witnesses
:
The
Lord
make
the
woman
that
is
come
into
thine
house
,
like
Rachel
and
like
Leah
,
which
two
did
build
the
house
of
Israel
:
And
doe
thou
worthily
in
Ephratah
,
and
be
famous
in
Bethlehem
.
THe
Assembly
make
answer
vnto
Boaz
:
first
,
acknowledging
themselues
to
bee
witnesses
;
and
then
praying
for
a
blessing
vpon
the
woman
,
and
then
vpon
him
:
that
shee
may
be
louely
and
fruitfull
,
and
he
to
doe
so
worthily
,
that
hee
may
come
to
be
renowned
.
And
all
the
people
that
were
in
the
Gate
,
and
the
Elders
said
.
]
In
so
great
a
company
(
no
doubt
)
differing
in
nature
and
conditions
,
yet
wee
see
heere
how
they
doe
all
agree
before
Boaz
to
applaud
him
;
may
it
be
imagined
,
that
none
had
a
by-thought
to
see
an
old
man
to
marry
a
young
woman
,
one
rich
and
noble
,
to
take
a
poore
and
meane
maiden
?
Yet
before
him
all
say
well
vnto
it
:
for
great
men
haue
to
their
faces
great
countenance
and
applause
of
the
people
,
in
that
they
take
in
hand
.
The
people
will
like
all
that
Dauid
doth
:
Wee
are
witnesses
.
]
That
is
,
wee
acknowledge
our selues
to
bee
so
as
thou
sayest
,
wee
are
witnesses
,
and
will
vpon
any
lust
occasion
bee
ready
to
shew
our selues
so
.
Whence
note
,
that
what
men
are
called
to
witnesse
,
being
either
eye
or
eare
witnesses
thereof
,
or
both
,
that
should
they
bee
ready
to
testifie
,
as
these
heere
professe
themselues
to
bee
,
and
as
did
the
Israelites
,
in
the
behalfe
of
Samuel
,
before
the
Lords
Anoynted
.
A
faithfull
witnesse
,
faith
Salomon
,
will
not
lye
.
And
therefore
let
vs
in
such
a
case
bee
ready
and
faithfull
witnesses
,
for
the
truth
sake
,
for
iustice
and
peace
sake
among
our
brethren
.
Many
times
ready
and
faithfull
witnesses
prouent
suites
,
and
keepe
peace
,
where
otherwise
there
would
be
strife
and
contention
.
This
reproueth
those
,
which
being
able
sufficiently
to
beare
witnesse
,
yet
for
feare
of
displeasing
will
not
;
these
want
feruent
loue
of
the
truth
,
and
offend
against
the
Commandements
,
which
bind
men
to
preserue
the
dignitie
,
life
,
chastity
,
goods
and
good
name
of
our
Neighbours
.
Now
,
if
any
of
these
be
endangered
,
and
wee
by
our
witnesse
might
set
them
hee
,
and
will
not
,
we
are
guiltie
thereof
.
Againe
,
this
checketh
,
or
rather
condemneth
those
that
for
fauour
will
either
adde
or
detract
in
their
witnesse-bearing
,
so
seeking
to
please
man
,
and
to
displease
God
,
giuing
a
deadly
wound
to
their
owne
consciences
.
Thirdly
,
such
as
doe
speake
onely
what
is
done
and
said
,
but
yet
to
another
end
and
meaning
than
was
intended
,
as
Doeg
dealt
with
Ahimelech
,
and
the
false
witnesses
against
Christ
.
These
wicked
persons
sinne
against
the
Commandement
,
The
Lord
make
the
woman
.
]
Here
they
begin
to
pray
for
them
,
and
all
ioyntly
together
.
Of
praying
to
God
I
haue
before
spoken
;
here
further
may
be
obserued
,
First
,
that
marriage
is
to
be
solemnized
with
prayer
,
and
others
are
to
pray
for
the
married
parties
:
as
these
doe
heere
,
and
Bethuel
,
in
publike
prayer
the
Assembly
should
bee
of
one
That
is
come
into
thine
house
.
]
That
is
either
already
come
,
or
that
certainely
shall
come
,
as
if
shee
were
already
in
the
house
.
This
sheweth
the
cohabitation
of
man
and
wise
,
and
that
they
are
to
dwell
together
,
as
Peter
speaketh
and
God
placed
the
first
man
and
wife
together
in
Paradise
;
and
Abraham
and
Sarah
liued
together
;
so
did
Isaac
and
Rebecca
,
Iacob
and
his
wiues
;
and
so
did
Like
Rachel
and
Leah
.
]
Rachel
is
first
named
,
because
shee
was
Iacobs
wife
first
by
couenant
,
and
his
best
beloued
.
Two
wiues
he
had
:
and
it
was
and
i●
lawfull
to
haue
one
wife
after
another
:
as
Abraham
had
Keturch
after
Sarah
:
for
they
that
cannot
abstaine
,
it
is
better
to
marry
,
than
to
to
haue
two
wiues
at
once
is
not
lawfull
:
for
it
is
contrary
to
the
Lords
first
institution
of
marriage
,
who
ioyned
together
but
one
man
and
one
woman
:
it
is
Ruth
:
for
true
loue
and
good
liking
ought
to
bee
betweene
husband
and
wife
specially
:
so
commanded
,
so
practised
by
Isaac
,
and
by
Elkanah
,
and
other
godly
men
;
and
it
is
that
which
maketh
marriage
comfortable
,
and
the
parties
to
liue
quietly
together
with
mutuall
contentment
.
Oh
therefore
let
vs
pray
for
this
loue
,
and
not
onely
pray
,
but
endeuour
to
vse
the
best
meanes
to
procure
and
hold
it
!
And
to
effect
this
,
the
married
persons
are
to
take
heed
of
strange
affections
,
which
might
alienate
their
minds
one
from
another
,
then
to
behold
rather
the
good
qualities
and
vertues
of
one
another
,
than
the
infirmities
,
and
things
to
bee
found
fault
with
:
for
loue
couereth
a
multitude
of
offences
.
Young
persons
before
marriage
cannot
see
one
anothers
faults
,
and
if
they
doe
see
them
,
yet
their
loue
is
such
as
they
can
passe
them
by
.
Why
,
is
not
loue
in
marriage
as
strong
:
nay
,
stronger
,
seeing
now
two
are
made
one
?
Isaac
tooke
Rebecca
,
and
shee
was
his
wife
,
and
he
then
loued
her
:
but
now
men
loue
their
Rebeccaes
afore
marriage
,
and
then
taking
them
for
wiues
,
they
hate
them
,
or
not
loue
them
as
before
.
Moreouer
,
the
married
parties
are
to
bee
ready
to
performe
mutuall
dueties
cheerefully
:
yea
,
they
are
to
striue
which
should
be
most
louing
in
their
dueties
of
loue
,
and
should
also
prouoke
one
another
thereto
.
Lastly
,
they
should
often
thinke
of
the
solemne
couenant
made
betwixt
them
,
and
by
that
and
other
godly
reasons
presse
themselues
,
the
husband
himselfe
,
and
the
wife
her selfe
,
to
their
dueties
:
yea
,
they
should
bewaile
their
owne
,
and
one
anothers
corruptions
before
God
,
and
pray
against
them
,
and
for
Gods
good
graces
to
make
them
duetifully
louing
one
to
another
:
thus
doing
shall
they
,
by
Cods
blessing
,
both
procure
and
keepe
loue
.
The
second
thing
they
prayed
for
,
was
the
encrease
of
children
,
which
was
Isaac
,
Manoah
,
and
Hannah
:
from
which
these
are
farre
,
who
so
marry
,
as
they
might
bee
without
hope
of
children
;
such
also
as
murmure
at
Gods
blessing
,
through
vnbeliefe
,
fearing
not
to
haue
to
maintaine
them
,
vnlike
Leah
,
who
comforted
her selfe
and
praised
loue
betweene
man
and
wife
commeth
of
God
,
and
is
his
gift
:
for
as
the
Psamist
saith
,
it
is
God
that
maketh
them
that
are
in
one
house
,
to
be
of
one
mind
:
and
therefore
we
ought
to
pray
to
him
for
it
,
and
where
it
is
,
to
praise
him
heartily
for
the
same
.
Then
,
that
Children
are
the
gift
of
God
:
as
may
appeare
by
many
Scriptures
,
and
by
the
prayers
made
to
Which
two
did
build
the
house
of
Israel
.
]
That
is
,
God
made
them
fruitfull
to
bring
forth
to
Iacob
a
familie
,
of
whom
came
the
Israelites
the
peculiar
people
of
God
.
They
two
are
onely
mentioned
,
their
maids
are
left
out
,
but
vnderstood
in
them
:
for
that
they
were
the
wiues
gift
vnto
Iacob
to
beare
children
for
them
,
when
they
bare
not
.
They
are
said
to
build
the
house
,
when
they
brought
forth
children
;
which
Metaphore
is
vsed
,
because
in
Hebrew
the
name
of
a
sonne
women
the
builders
vp
of
the
house
,
and
are
the
especiall
instruments
of
the
encrease
of
posterity
:
for
when
men
had
no
children
,
it
is
said
,
The
women
were
barraine
,
and
their
wombs
shut
vp
;
and
when
men
had
any
,
it
is
said
,
The
Lord
gaue
the
women
to
conceiue
.
In
them
therefore
is
either
the
encrease
or
decay
of
posterity
,
yet
both
from
God
,
as
hee
either
pleaseth
to
blesse
or
to
deny
the
blessing
.
By
Israel
is
meant
Iacob
;
touching
which
name
of
Israel
,
note
these
three
things
:
the
change
of
the
name
Gods
blessings
to
others
before
vs
,
are
a
motiue
to
vs
that
come
after
,
to
beg
the
like
blessings
in
the
like
case
from
God
,
reseruing
to
himselfe
his
good
pleasure
and
will
,
which
,
in
asking
the
common
blessings
of
the
world
,
is
euer
the
condition
either
to
bee
expressed
or
vnderstood
:
for
Gods
mercies
shewed
to
others
,
are
not
onely
for
their
present
good
which
receiue
them
,
but
to
shew
how
ready
the
Lord
is
to
shew
the
like
mercie
to
others
,
if
they
themselues
by
their
sinnes
hinder
not
the
same
.
Therefore
let
vs
consider
of
Gods
mercies
to
others
,
to
bee
thereby
encouraged
to
aske
the
like
of
God
for
our selues
in
the
like
case
,
with
submission
to
Gods
good
will
and
pleasure
.
Secondly
,
that
such
children
are
to
be
desired
,
as
may
bee
to
build
vp
Israel
,
that
is
,
Gods
Church
:
such
these
pray
for
heere
.
This
is
the
most
happy
blessing
of
the
wombe
;
thus
shall
the
wife
bee
as
the
pleasant
Vine
,
and
the
children
like
Oliue
branches
,
which
a
man
may
behold
with
comfort
:
for
by
them
God
is
glorified
in
his
mercy
,
the
Church
encreased
,
parents
comforted
,
and
children
made
happy
,
sonnes
being
as
Plants
growing
vp
,
and
And
doe
thou
worthily
in
Ephrata
.
]
This
Ephata
where
the
countrey
is
fruitfall
,
and
Ephrata
increasing
,
there
the
townes
and
cities
are
Bethlehem
,
store-houses
,
and
houses
of
bread
.
So
was
it
in
Egypt
in
the
dayes
of
Ioseph
:
for
the
encrease
of
the
field
by
Gods
blessing
in
mans
husbandry
,
maketh
plentie
of
food
in
the
places
of
our
dwellings
.
Our
meditation
vpon
this
should
make
vs
thankefull
to
God
,
who
hath
for
a
long
time
made
our
countrey
and
fields
Ephrata
,
and
our
cities
and
townes
Bethlehem
.
And
let
vs
take
heed
of
sinne
,
which
will
cause
the
Lord
to
turne
our
plenty
into
scarcity
,
and
make
a
barren
wildernesse
The
words
,
doe
thou
worthily
,
are
read
also
thus
,
get
thee
riches
;
which
may
well
stand
,
and
may
bee
a
fit
request
for
Boaz
and
Ruth
after
they
bee
married
and
haue
increase
of
Children
,
teaching
this
,
that
marriage
needeth
maintenance
,
as
we
all
know
;
for
it
is
chargeable
,
and
that
in
these
respects
,
in
housekeeping
,
in
bringing
vp
of
Children
,
and
in
being
liable
to
rates
and
seisments
,
according
to
the
ability
of
the
parties
married
.
And
therfore
let
such
as
intend
to
marry
,
prouide
honestly
aforehand
for
the
maintenance
of
marriage
,
as
Abraham
did
for
Isaac
his
sonne
,
and
not
doe
thou
worthily
,
let
vs
note
that
a
man
may
bee
said
to
doe
worthily
in
a
double
respect
,
either
in
respect
of
his
person
,
when
hee
doth
that
which
well
befits
him
,
according
to
his
birth
,
his
education
,
his
age
,
his
place
,
and
his
holy
profession
of
a
Christian
,
as
men
doe
expect
from
such
a
one
;
or
in
respect
of
the
deed
done
,
when
it
is
so
done
,
as
the
vertues
,
which
should
concurre
to
the
doing
thereof
,
doe
liuely
appeare
,
and
shew
themselues
in
it
.
To
apply
this
to
riches
,
in
the
getting
,
keeping
,
and
imployment
of
them
,
a
man
doth
worthily
,
first
,
in
the
getting
,
when
these
vertues
appeare
;
industry
,
painefully
labouring
,
as
Iacob
did
,
equity
,
in
vsing
onely
lawfull
meanes
lawfully
,
auoiding
all
fraud
,
deceit
,
and
vniust
courses
to
get
riches
:
then
pietie
,
which
is
a
holy
depending
vpon
God
for
a
blessing
vpon
the
lawfull
meanes
,
which
he
daily
begges
at
his
hands
,
not
resting
vpon
his
owne
wit
,
or
paines-taking
:
and
lastly
,
And
bee
famous
.
]
This
well
followeth
after
the
other
:
They
pray
that
he
may
doe
worthily
,
and
then
become
famous
.
It
is
a
duety
to
pray
one
for
another
,
especially
for
men
of
authority
,
that
they
may
doe
worthily
,
and
become
renowned
thereby
:
for
their
greater
authority
,
and
because
their
example
of
well-doing
and
fame
therein
will
be
a
great
meanes
to
perswade
others
to
wel-doing
,
or
else
a
bridle
to
curb
them
for
feare
of
offending
:
Let
vs
then
pray
for
men
in
place
to
do
worthily
,
and
to
become
thereby
renowned
,
to
prouoke
others
to
follow
them
,
and
that
vertue
may
bee
countenanced
by
them
,
as
it
will
be
by
those
,
which
be
famous
for
vertue
.
Note
againe
,
that
to
doe
worthily
,
procureth
fame
,
and
renowne
,
and
good
report
:
so
Dauid
became
famous
,
and
Salomon
by
his
In
Bethlehem
.
]
Heere
is
the
place
where
they
desire
to
haue
him
famous
,
where
he
was
brought
vp
,
where
hee
had
his
meanes
to
liue
,
and
place
of
authority
;
teaching
heereby
,
that
it
is
there
chiefely
required
for
a
man
to
doe
worthily
,
where
he
oweth
that
duety
:
as
where
he
hath
beene
brought
vp
,
where
he
hath
his
estate
to
liue
by
,
and
where
God
hath
seated
him
.
So
did
our
Sauiour
worthily
Verse
12.
And
let
thy
house
bee
like
the
house
of
Pharez
(
whom
Tamar
bare
vnto
Iudah
)
of
the
seed
,
which
the
Lord
shall
giue
thee
,
of
this
young
woman
.
THese
words
be
the
third
part
of
their
prayer
.
They
did
first
pray
for
the
woman
,
as
the
builder
of
the
house
,
as
before
it
is
said
of
Rachel
and
Leah
.
Next
,
for
the
man
,
because
hee
is
the
glory
of
the
house
;
now
for
the
posterity
,
because
they
doe
continue
it
.
Heere
note
what
is
prayed
for
,
for
an
honourable
posterity
,
set
out
by
the
house
of
Pharez
,
whose
father
and
mother
are
mentioned
;
then
,
of
whom
it
must
come
,
and
by
whose
gift
and
goodnesse
.
And
let
thy
house
.
]
That
is
,
thy
children
and
posterity
:
so
as
they
praying
before
for
the
parents
,
and
now
for
the
children
,
doe
teach
this
,
that
they
which
truely
wish
well
in
loue
to
the
parents
,
cannot
but
be
well-minded
to
their
children
and
posterity
:
so
did
Dauid
to
Mephibosheth
the
sonne
of
Be
like
the
house
of
Pharez
.
]
Pharez
signifieth
a
breach
,
because
in
the
wombe
he
stroue
for
the
birth-right
,
and
brake
out
before
his
brother
Zarah
,
who
had
put
out
his
hand
to
come
first
forth
,
to
bee
the
first
borne
,
but
pluckt
backe
his
hand
againe
.
Zarah
may
set
out
the
Iewes
,
who
were
the
first
of
Gods
people
,
but
by
apostasie
lost
their
birth-right
;
Pharez
may
set
out
the
Gentiles
,
who
made
a
breach
vpon
them
,
and
got
the
birth-right
and
the
honour
,
to
be
called
now
the
people
of
God
.
There
bee
two
sorts
of
Pharez
,
one
heauenly
,
which
striue
for
to
be
of
the
first
borne
of
God
:
this
is
a
blessed
striuing
which
few
contend
for
.
There
is
another
earthly
,
when
brethren
contend
for
to
get
the
elder
brothers
inheritance
from
him
,
and
doe
labour
to
get
him
disinherited
:
the
neglect
of
the
former
,
is
vnholinesse
;
and
the
pursuing
of
the
latter
,
is
too
great
worldlinesse
.
These
words
,
To
be
like
the
house
of
Pharez
,
giue
vs
to
know
,
that
he
was
greatly
blessed
and
honorable
in
his
posteritie
,
seeing
they
desire
that
Boaz
house
might
bee
like
his
.
Now
men
wish
not
such
a
thing
to
great
persons
,
but
where
there
is
an
estate
answerable
to
their
greatnesse
,
and
may
well
befit
them
,
and
be
held
a
blessing
vnto
them
:
and
yet
this
Pharez
was
base
gotten
,
and
that
in
incest
also
.
Whence
wee
may
see
,
that
basely
begotten
may
become
very
honorable
,
so
as
it
may
bee
happy
with
others
to
be
blessed
like
them
for
worldly
respects
.
Thus
also
was
Iephte
honorable
,
a
man
of
valor
,
made
they
are
to
be
esteemed
honorable
,
whom
God
doth
make
honorable
;
for
these
speake
highly
of
Pharez
for
all
his
birth
;
and
the
Gileadites
thought
worthily
of
Iephoah
,
and
did
him
honor
:
yea
,
the
holy
Ghost
hath
vouchsafed
to
honor
him
,
and
to
put
him
among
the
faithfull
,
though
hee
was
by
birth
a
bastard
.
They
therefore
doe
amisse
,
who
despise
men
for
their
birth
,
when
otherwise
they
be
worthily
qualified
,
and
better
conditioned
,
then
those
perhaps
which
be
more
lawfully
begotten
.
True
it
is
,
that
a
Bastard
was
not
to
come
into
the
congregation
for
ten
generations
,
but
God
can
dispense
with
his
Law
,
and
where
he
so
doth
,
let
vs
doe
them
honor
,
and
not
debase
whom
the
Lord
exalteth
.
Whom
Tamar
bare
vnto
Iudah
.
]
Iudah
was
one
of
Iacobs
sonnes
,
and
one
of
the
twelue
Patriarks
,
and
begot
this
Pharez
on
this
woman
Tamar
,
who
was
his
daughter
in
law
:
the
history
is
in
Gen.
38.
Whence
we
may
note
briefly
,
That
great
were
the
falls
of
many
of
the
holy
Patriarks
:
as
nine
of
them
in
the
conspiracy
against
innocent
taseph
,
men
〈◊〉
〈◊〉
〈◊〉
of
godly
parents
,
and
pillars
of
the
Church
may
fal●●ery
fearefully
,
as
may
also
appeare
besides
these
in
Aaron
,
in
Samson
,
Ahtathar
,
Dauid
,
Sat●●●●
,
and
many
others
.
Such
i●
the
strength
of
corruption
when
we
are
left
of
God
;
and
therefore
are
we
to
feare
and
to
looke
to
our
standing
;
watch
and
pray
continually
,
lest
we
fall
into
temptation
Iesus
Christ
was
con●ei●ed
to
come
of
such
as
were
tainted
with
foule
vices
,
as
of
men
stained
and
polluted
,
with
incest
,
as
Iudah
;
with
adultery
,
and
murther
,
as
Dauid
;
with
idolatry
,
as
〈◊〉
;
with
witchcarft
and
sorce●●
▪
as
Man
〈◊〉
so
of
women
defiled
,
as
of
this
Tamar
,
of
R●h●●
the
harlot
,
and
of
Bathsheba
,
which
sinned
in
adultery
with
Dauid
to
shew
hereby
,
that
be
our
blessed
Sauiour
came
into
the
world
to
saue
sinners
;
which
that
it
is
good
in
our
great
glory
and
outward
prosperity
,
to
be
put
in
mind
whence
wee
be
.
Thus
God
put
Dauid
in
remembrance
Pharez
vnto
Iudah
.
Mothers
bring
forth
children
to
the
fathers
of
the
children
:
so
is
it
said
that
Leah
bare
sonnes
to
Iacob
:
Of
the
seed
which
the
Lord
shall
giue
thee
of
this
young
woman
.
]
Hence
may
bee
obserued
,
that
an
old
man
may
marry
a
young
woman
:
as
heere
Boaz
did
Ruth
,
and
Ioseph
did
the
Virgin
Mary
:
but
not
for
wantonnesse
,
but
for
issue
and
posterity
,
as
Boaz
doth
:
allow
therefore
of
such
marriages
in
such
a
case
:
but
beware
of
an
old
man
lecherous
,
who
is
one
that
God
hateth
;
so
an
old
woman
wantonly
affected
,
to
marry
with
a
young
man
.
Secondly
,
that
Children
are
Gods
gift
:
of
true
prayer
is
not
without
faith
:
for
it
proceedeth
from
it
,
as
the
Apostle
teacheth
;
and
heere
the
words
plainely
Which
the
Lord
shall
giue
thee
;
]
As
taking
it
for
granted
,
that
he
would
giue
him
children
;
which
they
were
perswaded
vnto
from
the
young
yeeres
of
Ruth
,
then
from
the
obedience
of
Boaz
,
who
married
Ruth
onely
to
raise
vp
children
to
the
dead
,
that
his
name
might
not
perish
,
according
to
the
Law
of
God
,
which
hee
Prayer
is
a
meanes
to
make
an
honourable
house
,
and
to
continue
it
in
the
following
posterity
.
Therefore
Dauid
vsed
prayer
in
this
case
,
as
these
Verse
13.
So
Boaz
tooke
Ruth
,
and
shee
was
his
wife
:
And
when
hee
went
in
vnto
her
,
the
Lord
gaue
her
conception
,
and
shee
bare
a
sonne
.
HEre
is
the
full
accomplishment
of
the
marriage
,
the
holy
liberty
thereof
,
and
the
blessing
of
God
vpon
the
same
:
both
for
conception
,
and
bringing
forth
a
sonne
.
So
Boaz
tooke
Ruth
.
]
Where
hee
tooke
her
,
it
is
not
mentioned
;
whether
after
this
Assembly
was
dismissed
or
before
,
is
not
certaine
:
some
thinke
shee
stayed
with
Naomi
,
expecting
the
successe
,
as
Naomi
aduised
in
Chap.
3.
verse
18.
and
so
from
thence
did
take
her
.
It
may
bee
shee
was
,
while
this
Assembly
was
together
(
after
Boaz
had
publikely
declared
his
mind
,
and
bought
the
land
and
her
at
the
hands
of
the
Kinsman
)
brought
in
thither
,
and
so
he
there
did
solemnely
take
her
:
for
in
the
end
of
the
former
verse
it
is
said
,
Of
the
seed
which
the
Lord
shall
giue
thee
of
this
yong
woman
,
]
as
implying
her
then
there
present
.
And
He
tooke
her
,
]
implyeth
the
marriage
,
as
appeareth
a
noble
man
(
for
may
marry
with
a
meane
poore
woman
,
so
shee
be
vertuous
:
as
his
father
did
Rahab
before
,
and
Assuerus
did
Ester
,
and
no
disparagement
:
though
Boaz
had
further
reason
to
lead
him
thereto
,
as
his
owne
words
And
shee
was
his
wife
.
]
That
is
,
by
his
taking
and
marrying
of
her
.
So
we
see
,
that
lawfull
marriage
is
that
which
maketh
man
and
woman
husband
and
wife
.
So
is
it
said
of
Rebecca
,
That
Isaac
tooke
Whether
it
bee
lawfull
to
make
feasts
at
marriages
,
and
then
to
bee
merry
?
Answ.
It
is
lawfull
to
be
merry
in
sobriety
,
to
reioyce
and
sing
,
so
it
be
with
grace
in
our
hearts
,
as
the
Apostle
And
when
hee
went
in
vnto
her
.
]
This
is
expounded
in
another
place
,
to
goe
to
her
into
the
when
necessity
enforceth
to
speake
of
that
,
which
in
proper
speech
is
not
comely
to
vtter
,
it
is
to
be
expressed
so
,
as
chaste
eares
may
not
be
offended
.
This
the
holy
Ghost
in
thus
setting
downe
this
thing
in
these
modest
tearmes
teacheth
;
And
it
serueth
to
reproue
such
as
abuse
their
tongues
to
wantonnesse
,
and
lasciuious
and
immodest
tearmes
,
to
make
others
merry
,
and
to
be
held
pleasant
companions
:
but
such
fooles
,
as
Salomon
calleth
them
,
make
a
sport
of
sin
:
for
these
offend
against
the
Commandement
and
charge
such
as
be
marryed
,
may
lawfully
company
together
:
and
that
Increase
and
multiply
:
and
the
Apostle
The
Lord
gaue
her
conception
.
]
Hence
it
is
euident
,
that
the
gift
of
conception
is
from
the
Lord
:
and
this
is
true
not
onely
in
such
as
be
altogether
barren
,
as
was
Sarah
,
Rebecca
,
Hannah
,
the
Shunamite
,
and
Elizabeth
:
but
in
such
as
bee
at
the
the
Lord
alloweth
of
the
honest
act
of
marriage
:
for
hee
commandeth
due
Those
that
liue
in
the
flesh
,
cannot
please
God
:
as
if
that
which
God
himselfe
hath
allowed
,
and
most
holy
men
of
God
haue
done
,
should
bee
now
that
,
which
should
debarre
them
of
Gods
fauour
:
when
yet
these
popish
harlotries
can
dispence
with
Gods
Law
,
and
keepe
their
whores
;
and
yet
not
liue
in
the
flesh
,
but
bee
holy
men
.
But
let
them
know
,
that
whoremongers
and
adulterers
God
shee
conceiued
,
as
Thamar
by
Iudah
,
Hagar
by
the
Lord
gaue
her
to
conceiue
:
for
the
other
is
by
his
common
blessing
,
as
among
bruit
beasts
,
but
this
by
his
fauourable
approbation
and
gracious
blessing
,
as
Iacob
said
of
his
children
vnto
Esau
.
And
she
bare
a
sonne
.
]
After
the
gift
of
conception
,
followeth
child-birth
,
not
forthwith
,
but
in
it
is
a
greater
blessing
to
haue
a
sonne
,
then
a
daughter
.
And
therefore
wee
doe
finde
,
when
God
would
make
the
barren
to
beare
,
and
such
as
had
begged
that
blessing
at
his
hands
,
he
gaue
them
sonnes
,
as
we
may
see
in
Sarah
,
Rebecca
,
Rachel
,
Hannah
,
Elizabeth
and
in
others
.
Because
the
sonne
is
the
vpholder
of
the
name
of
the
family
,
he
is
in
nature
the
more
worthy
;
for
the
woman
was
made
for
man
,
and
not
man
for
the
woman
,
as
the
Apostle
teacheth
;
and
the
man
is
a
more
fitter
instrument
for
the
good
of
the
Church
or
Commonweale
,
albeit
sometime
the
Lord
hath
done
wonderously
by
women
.
Besides
these
reasons
,
the
males
among
the
Israelites
were
a
greater
blessing
;
for
that
the
man-child
,
and
the
continuance
of
the
line
in
Iudah
,
gaue
them
hope
of
the
Messias
,
which
they
looked
for
;
and
the
male
child
bare
vpon
him
the
seale
of
the
couenant
of
God
,
which
was
circumcision
,
that
God
would
bee
their
God
,
and
of
their
seed
after
them
.
Therefore
praise
God
for
this
blessing
and
birth
,
for
both
,
but
more
specially
for
this
,
as
beholding
therein
the
Lords
mercy
to
keepe
thy
name
vpon
the
earth
,
among
thy
brethren
,
and
Saints
of
God
.
Lastly
,
note
the
effectuall
power
of
the
prayer
which
they
made
,
vers.
11.
The
Lord
heard
them
;
for
here
wee
see
Ruth
before
barren
,
is
now
become
fruitfull
.
So
as
we
hereby
doe
learne
,
That
the
hearty
and
faithfull
prayer
of
the
godly
is
neuer
in
vaine
:
for
the
people
and
Elders
desired
that
Ruth
should
be
fruitfull
,
and
she
was
so
,
and
also
that
Boaz
posterity
might
be
honorable
and
renowned
,
&
so
it
was
,
as
we
may
see
in
the
21.
and
22.
verses
of
this
chapter
.
For
an
effectuall
praier
of
righteous
men
auaileth
much
,
as
Iames
saith
,
Asa
,
Iehosaphat
,
Esai
,
and
Hezechiah
,
and
of
many
moe
:
which
is
to
encourage
vs
to
the
exercise
of
prayer
in
faith
and
feruency
of
spirit
.
If
any
thinke
,
that
those
afore-named
were
extraordinary
men
,
and
that
therefore
wee
poore
and
miserable
persons
,
in
comparison
of
them
,
cannot
looke
to
haue
our
prayers
so
effectuall
with
God
;
I
answer
,
first
,
that
Iames
takes
away
this
obiection
and
feare
of
acceptance
with
God
;
for
hee
saith
,
that
Eliah
was
a
man
subiect
to
the
like
passions
as
wee
are
,
yet
hee
prayed
and
was
heard
.
Secondly
,
that
we
haue
assistance
of
God
his
Spirit
,
teaching
vs
to
pray
with
groanes
which
cannot
bee
expressed
;
because
wee
know
not
how
to
pray
as
wee
ought
:
and
thirdly
,
that
Christ
prayeth
for
vs
,
and
in
him
we
offer
vp
our
supplications
,
and
so
shall
be
heard
.
This
lesson
Verse
14.
And
the
women
said
vnto
Naomi
,
Blessed
be
the
Lord
,
which
hath
not
left
thee
this
day
without
a
kinsman
,
that
his
name
may
bee
famous
in
Israel
.
PRaise
and
thankesgiuing
vnto
God
at
the
birth
of
the
child
.
The
parties
reioycing
were
the
women
,
their
ioy
was
vttered
to
Naomi
,
the
manner
was
holy
and
religious
praising
God
;
the
matter
thereof
,
or
the
moouing
cause
was
,
that
God
had
not
left
her
without
a
kinsman
,
and
the
hopefull
end
thereof
,
that
his
name
may
be
famous
in
Israel
.
And
the
women
said
.
]
That
is
,
such
godly
women
as
were
at
the
child-birth
,
these
reioyced
In
Naomies
behalfe
.
For
it
is
the
duty
of
one
to
reioyce
in
the
welfare
of
another
,
when
God
best
〈…〉
his
blessings
vpon
them
.
As
these
doe
here
,
the
neighbours
Elizabeth
,
Iethr●
at
the
prosperity
of
Israel
,
and
the
friends
of
Iob
at
his
recouery
:
This
we
are
commanded
to
doe
,
to
reioyce
with
those
Cain
,
Saul
,
and
the
Scribes
and
Pharises
,
the
enemies
of
Christ
.
Secondly
,
such
as
reioyce
with
their
friends
in
their
prosperity
,
though
they
get
vp
by
vniust
meanes
,
and
by
vnlawfull
practices
vphold
themselues
:
this
is
not
Vnto
Naomi
.
]
And
why
to
her
more
then
to
Ruth
?
Because
she
was
the
principall
instrument
for
the
effecting
of
the
marriage
,
and
shee
stood
in
most
need
of
comfort
,
hauing
endured
a
long
time
affliction
.
For
those
chiefely
are
to
be
cheared
with
the
consideration
of
Gods
mercies
and
blessings
,
who
haue
been
most
humbled
:
As
these
doe
here
Naomi
;
for
they
speake
so
to
her
,
as
if
this
blessing
had
been
onely
for
her
comfort
,
saying
,
He
hath
not
left
thee
without
a
kinsman
,
hee
shall
be
to
thee
a
restorer
of
life
,
and
so
forth
.
And
therefore
when
wee
see
any
to
haue
been
much
cast
downe
,
and
that
the
Lord
beginneth
to
shew
them
mercy
;
let
vs
speake
thereof
chearefully
vnto
them
,
and
comfort
their
hearts
;
for
they
know
how
to
vse
well
Gods
mercies
,
their
former
humiliation
hath
prepared
them
,
hath
schooled
them
,
so
as
they
will
not
waxe
proud
with
the
Lords
blessings
,
as
others
doe
.
Blessed
bee
the
Lord
.
]
Words
of
praise
and
thankesgiuing
to
the
Author
of
this
blessing
.
Thus
begin
they
their
ioy
and
mirth
:
for
the
ioy
of
the
godly
is
holy
and
religious
:
for
the
matter
of
their
ioy
is
good
and
lawfull
,
the
manner
with
Which
hath
not
left
thee
this
day
without
a
kinsman
.
]
This
is
it
they
blesse
God
for
;
that
God
had
giuen
to
Naomi
a
young
kinseman
;
a
kinsman
indeed
,
which
will
so
shew
himselfe
.
Naomi
had
a
kinsman
very
nigh
vnto
her
before
,
Chap.
3.
12.
but
hee
shewed
himselfe
not
like
a
kinsman
,
and
therefore
was
here
passed
ouer
as
no
kinsman
.
For
as
men
in
deede
shew
themselues
,
such
they
bee
,
and
so
are
to
bee
esteemed
,
otherwise
they
haue
but
a
name
of
a
Brother
,
Father
,
Kinsman
,
Friend
,
Christian
,
yea
,
Minister
,
Magistrate
,
and
haue
not
the
trueth
and
substance
of
such
.
They
be
but
meerely
titular
,
and
glory
in
shadowes
,
as
most
doe
,
who
are
nothing
answerable
to
that
title
and
name
of
nature
,
of
loue
,
of
fellowship
,
or
of
office
and
place
,
which
they
are
called
by
,
or
fettled
in
.
Note
further
,
that
it
is
of
God
,
that
the
godly
poore
are
not
left
comfortles
of
some
friend
,
one
or
other
,
both
able
and
willing
to
helpe
them
.
Thus
the
women
here
tell
Naomi
,
and
doe
blesse
God
therefore
in
her
behalfe
;
for
if
God
should
not
raise
them
vp
succour
,
who
would
respect
them
?
Because
pouerty
causeth
contempt
,
or
neglect
at
the
least
,
and
the
religion
of
the
poore
is
but
held
counterfeit
,
and
themselues
hypocrites
:
so
the
world
iudgeth
of
them
.
And
therefore
when
God
raiseth
vp
friends
to
take
knowledge
of
them
,
and
to
doe
them
good
,
great
cause
haue
they
to
blesse
God
,
as
they
here
doe
,
both
for
hope
of
supply
of
wants
,
and
also
preuenting
of
iniuries
,
which
honest
poore
by
such
able
and
good
friends
are
lesse
subiect
vnto
,
then
others
which
want
them
.
That
his
name
may
be
famous
in
Israel
.
]
This
is
the
hope
they
haue
of
this
young
Obed
;
and
one
mercy
of
God
,
in
giuing
this
Sonne
vnto
this
honorable
family
,
is
,
that
he
might
be
renowned
among
Gods
people
.
Whence
note
these
two
lessons
:
first
,
That
much
is
expected
and
looked
for
from
the
children
of
great
&
godly
Parents
,
both
in
respect
of
the
Parents
,
&
also
of
the
Children
.
For
is
it
supposed
,
that
Parents
being
godly
,
will
haue
care
to
instruct
,
and
if
need
be
,
to
correct
their
Children
,
to
pray
for
them
,
and
bee
good
examples
to
them
,
and
being
great
,
that
they
will
vse
the
best
meanes
,
and
procure
the
best
helps
for
their
good
education
,
and
leaue
them
sufficient
to
shew
forth
the
fruits
of
godlinesse
.
And
if
thus
Parents
doe
,
who
may
imagine
otherwise
,
till
the
contrary
appeare
,
but
that
the
Children
of
such
will
demeane
themselues
as
they
should
?
And
who
can
expect
but
good
from
Children
of
godly
Parents
?
Should
not
the
Fathers
graces
prouoke
Children
to
goodnesse
?
and
their
greatnesse
,
to
abhorre
base
practices
?
Good
Children
will
not
degenerate
from
good
Parents
;
whose
goodnesse
will
more
perswade
to
well-doing
,
then
greatnesse
to
make
them
proud
and
wicked
,
as
some
Absaloms
and
Esaus
haue
beene
,
and
yet
are
,
to
the
griefe
of
religious
Parents
,
and
at
length
to
the
shame
and
confusion
of
themselues
.
Secondly
,
here
may
be
obserued
,
that
God
giueth
Children
to
the
better
sort
,
great
and
honorable
,
that
they
may
become
famous
amongst
Gods
people
.
So
conceiued
these
godly
women
of
this
Sonne
of
Boaz
;
for
,
indeed
,
all
the
blessings
of
riches
and
honor
giuen
vnto
Parents
,
are
not
only
giuen
for
their
owne
good
,
but
amongst
other
ends
,
for
the
better
inabling
of
them
to
bring
vp
their
family
in
good
order
,
and
especially
their
Children
in
the
waies
of
God
,
for
his
seruice
and
honour
,
as
they
haue
more
meanes
to
prouoke
them
thereto
.
Let
therefore
such
Parents
here
take
such
a
course
with
their
Children
,
as
they
may
make
them
,
by
Gods
blessing
,
famous
in
Isreal
,
in
Gods
Church
,
and
among
his
people
;
which
they
may
effect
by
these
good
meanes
.
First
,
by
being
euery
way
,
and
at
all
times
a
good
example
of
piety
to
them
,
as
Dauid
was
,
and
Zacharie
.
Verse
15.
And
he
shall
be
vnto
thee
a
restorer
of
thy
life
,
and
a
nourisher
of
thine
old
age
:
for
thy
daughter
in
law
,
which
loueth
thee
,
which
is
better
to
thee
thenseuen
sonnes
,
hath
borne
him
.
THis
is
still
the
continued
speech
of
the
women
to
Naomi
;
the
scope
whereof
is
still
to
comfort
her
,
in
foreshewing
what
this
Babe
should
be
vnto
her
,
and
the
reason
why
they
so
speake
of
him
.
And
he
shall
be
vnto
thee
a
restorer
of
thy
life
.
]
Naomi
had
many
crosses
,
she
had
lost
her
Husband
and
Children
,
yea
,
and
her
outward
state
in
the
world
,
which
made
her
,
as
it
were
,
dead
with
sorrow
,
which
these
Women
and
godly
Neighbours
well
considered
of
,
and
here
therefore
doe
enlarge
their
speech
for
Naomies
greater
comfort
;
to
teach
vs
,
That
true
friends
,
affected
with
others
miseries
,
cannot
but
meditate
many
arguments
of
comfort
in
the
daies
of
their
felicity
.
For
the
ioy
of
their
hearts
is
vnfained
for
their
friends
prosperity
,
as
truely
as
before
they
were
mooued
with
their
calamitie
.
Thus
let
vs
learne
to
trie
the
sympathy
of
mens
hearts
towards
other
in
prosperitie
and
aduersitie
.
Arestorer
of
thy
life
.
]
So
they
speake
,
as
if
by
her
former
misery
she
had
,
as
it
were
,
been
liuelesse
.
Whence
note
;
That
heauy
crosses
,
as
pouertie
,
old
age
,
Widdowhood
,
and
losse
of
Children
,
doe
bedead
the
spirit
,
euen
of
godly
persons
.
So
these
words
imply
,
and
experience
teacheth
.
For
no
affliction
is
ioyous
for
the
present
,
but
grieuous
,
Heb.
12.
12.
How
much
more
when
many
come
together
?
Therefore
let
vs
haue
compassion
of
the
afflicted
,
and
labour
to
raise
vp
their
spirits
,
especially
of
poore
afflicted
Widdowes
;
for
it
is
a
part
of
pure
and
vndefiled
religion
before
God
,
Iam.
1.
27.
This
condemneth
such
of
cruelty
,
as
will
vexe
the
afflicted
;
or
bee
miserable
comforters
,
as
Iobs
friends
were
to
him
.
Secondly
,
wee
may
learne
,
That
godly
Children
are
as
restorers
of
life
to
their
Parents
,
Prou.
10.
1.
they
make
them
glad
.
Let
Children
labour
to
be
such
,
that
they
may
cheere
vp
their
Parents
hearts
;
and
not
bee
as
too
many
be
,
causers
of
hearts
griefe
to
them
,
making
them
to
goe
downe
with
mourning
to
the
graue
;
for
such
are
foolish
Children
,
Prou.
15.
20.
and
10.
1.
and
17.
25.
And
a
nourisher
of
thine
old
age
.
]
Note
,
first
,
that
old
age
needs
nourishing
:
for
it
maketh
man
feeble
,
and
to
want
heate
,
1.
King
.
1.
1.
Eccles.
12.
3.
Also
to
be
subiect
to
diseases
,
as
to
bee
blind
,
as
was
Isaac
,
Gen.
27.
and
Iacob
,
Gen.
48.
10.
&
to
be
lame
,
as
Asa
,
1.
King
.
15.
Therefore
in
the
youth
of
Summer
,
prouide
somewhat
for
the
Winter
of
old
age
:
and
when
thou
hast
prouision
for
age
,
thanke
God
therefore
.
Secondly
,
that
children
are
to
be
nourishers
of
their
parents
in
their
old
age
:
as
Ioseph
was
to
Iacob
,
Gen.
45.
11.
and
Ruth
but
a
loue
,
care
,
paines
and
cost
,
children
can
neuer
recompence
.
Thirdly
,
it
is
one
end
why
they
bee
borne
:
for
if
a
friend
bee
borne
to
helpe
his
friend
in
aduersitie
,
Prou.
17.
17.
then
much
more
children
to
helpe
their
parents
,
who
are
bone
of
their
bone
,
and
flesh
of
their
flesh
.
Fourthly
parents
are
childrens
glory
,
Prou.
17.
6.
Therfore
should
they
make
much
of
them
.
Fifthly
,
hereto
adde
the
Commandement
,
Exod.
20.
to
honour
our
parents
.
Now
,
how
are
they
honoured
,
when
in
want
they
are
not
relieued
?
Sixtly
,
such
as
succour
their
parents
,
may
expect
a
blessing
from
their
children
.
Those
children
therefore
which
are
without
naturall
affection
,
sinne
against
God
,
against
Nature
,
Reason
and
Religion
.
But
children
will
,
perhaps
,
say
,
Our
parents
are
froward
and
hard
to
please
,
and
therefore
they
make
vs
wearie
and
vnwilling
to
keepe
and
nourish
them
.
Answ.
First
,
consider
how
froward
you
were
in
childhood
,
and
yet
poore
parents
carefully
kept
you
,
and
cast
you
not
off
.
Secondly
,
when
old
age
commeth
,
you
may
bee
such
.
Do
then
,
as
you
would
be
done
vnto
:
learne
to
beare
with
your
parents
,
to
teach
your
children
how
to
beare
with
you
.
Thirdly
,
note
how
children
can
beare
with
rich
parents
well
enough
,
while
they
hope
for
profit
,
and
feare
to
lose
what
they
looke
for
.
If
hope
of
gaine
can
make
children
put
on
such
patience
,
then
let
true
loue
doe
it
much
more
.
For
thy
daughter
in
law
,
which
loueth
thee
,
which
is
better
then
seuen
sonnes
,
hath
borne
him
.
]
This
is
a
reason
of
the
womens
hope
of
this
childs
kindnesse
towards
Naomi
.
From
these
words
we
may
learne
these
things
:
First
,
That
there
is
good
hope
of
childrens
loue
,
which
come
of
louing
parents
,
that
they
will
loue
such
as
their
parents
haue
loued
.
Thus
the
women
conclude
:
and
this
was
a
lesson
which
Dauid
taught
his
sonne
Salomon
,
1.
Kin.
2.
7.
And
Christ
louing
those
whom
his
Father
loueth
,
teacheth
so
much
.
Let
therefore
children
be
thus
affected
,
especially
if
their
parents
haue
set
their
loue
aright
,
vpon
such
as
were
worthy
of
loue
.
Secondly
,
That
there
may
be
great
loue
betweene
a
mother
in
law
,
and
a
daughter
in
law
.
Ruths
loue
towards
Naomi
was
very
great
,
shee
left
her
countrey
and
kindred
for
her
,
Chap.
1.
16
,
17.
laboured
painefully
for
her
,
Chap.
2.
18
,
23.
and
Naomi
was
not
wanting
to
seeke
the
good
of
Ruth
,
Cha.
3.
Let
these
two
bee
examples
to
such
:
and
to
make
them
louing
,
striue
to
bee
religious
,
and
to
feare
God
,
as
these
did
:
for
Religion
will
worke
,
what
corrupt
nature
cannot
effect
.
Let
them
performe
mutuall
dueties
.
And
let
stepmothers
know
that
they
step
in
,
to
be
in
stead
of
naturall
mothers
,
and
so
let
children
take
them
;
so
will
they
loue
one
another
.
Thirdly
,
that
true
loue
cannot
be
hid
:
for
it
so
will
expresse
it selfe
,
as
other
shall
take
notice
of
it
.
These
women
knew
Ruths
loue
:
so
did
Saul
Ionathans
to
Dauid
:
the
people
Christs
loue
to
Lazarus
,
Iohn
11.
36.
for
true
loue
will
breake
out
as
fire
.
Try
true
loue
by
the
manifestation
thereof
.
Ioseph
may
hide
his
a
that
true
loue
in
aduersitie
,
is
not
lost
in
prosperity
.
Ruth
is
said
still
to
loue
Naomi
,
though
thus
exalted
:
so
did
Hushai
Dauid
:
so
did
Iobs
friends
,
Chap.
2.
howsoeuer
they
erred
in
iudgement
.
Let
not
loue
be
altered
with
our
estates
,
nor
honours
change
good
conditions
,
as
it
doth
in
too
many
.
Fifthly
,
that
the
loue
of
a
stranger
may
sometime
exceed
the
loue
of
many
children
by
nature
.
The
women
preferre
Ruths
loue
aboue
seuen
sonnes
,
that
is
,
aboue
many
sonnes
.
Such
God
by
fauour
can
supply
,
what
is
wanting
in
them
by
nature
,
and
make
a
strangers
loue
surpasse
.
Let
this
be
comfort
to
the
distressed
.
Verse
16.
And
Naomi
tooke
the
child
,
and
laid
it
in
her
bosome
,
and
became
nurse
vnto
it
.
THis
verse
sheweth
the
education
of
the
child
:
by
whom
,
and
how
.
And
Naomi
tooke
the
child
.
]
This
the
old
woman
did
voluntarily
out
of
her
true
loue
both
to
the
mother
and
the
child
.
She
was
in
the
house
of
Boaz
that
great
rich
man
,
we
here
see
,
and
so
well
prouided
for
in
her
old
age
,
yet
would
shee
take
paines
,
and
not
be
idle
.
So
wee
see
,
that
the
godly
,
though
old
,
and
well
prouided
for
,
yet
will
set
themselues
to
labour
,
and
doe
something
:
for
they
make
conscience
of
their
time
,
not
to
spend
their
dayes
in
idlenesse
,
which
they
know
to
be
a
foule
sinne
,
and
the
nurse
of
many
.
They
will
labour
to
be
an
And
laid
it
in
her
bosome
.
]
This
sheweth
her
loue
,
and
with
what
tender
affection
shee
tooke
him
into
her
hands
.
Foure
things
might
moue
Naomi
thus
affectionatly
to
loue
the
Babe
:
First
,
her
loue
to
the
mother
,
who
so
exceedingly
▪
loued
her
.
Secondly
,
her
loue
to
Boaz
the
father
,
who
had
so
mercifully
dealt
with
her
.
Thirdly
,
her
loue
to
her
husband
Elimelech
departed
,
whose
name
was
raised
vp
againe
by
this
child
,
vpon
his
inheritance
.
Fourthly
,
her
great
hope
of
ioy
and
comfort
from
the
child
it selfe
,
as
the
women
foretell
in
the
former
verse
.
Howsoeuer
it
was
,
here
we
may
see
,
that
Parents
carry
a
heartie
affection
towards
their
children
:
they
be
in
their
hearts
and
bosome
:
for
if
this
loue
was
in
Naomi
a
mother
in
law
,
wee
may
well
conclude
it
in
naturall
mothers
:
which
may
appeare
many
waies
in
their
great
paines
and
care
in
nursing
them
,
and
in
bringing
them
vp
;
in
their
▪
griefe
and
sorrow
,
when
their
children
are
any
way
diseased
,
And
became
his
Nurse
.
]
That
is
,
a
helpe
in
the
mothers
nursing
of
it
,
as
by
holding
it
,
lulling
of
it
asleepe
,
giuing
of
it
meat
,
warming
of
it
,
and
such
like
helps
for
the
nourishing
of
the
life
of
the
Babe
,
and
not
giuing
it
sucke
,
for
shee
was
too
old
to
doe
this
.
Wee
may
find
in
Scripture
two
sorts
of
Nurses
:
dry
Nurses
:
such
a
one
was
Rebeccaes
,
to
helpe
to
attend
on
the
childe
,
and
this
is
the
mothers
duety
,
if
possibly
shee
be
able
:
not
birth
,
wealth
,
nicety
,
nor
idlenesse
can
exempt
them
from
this
duety
;
as
it
doth
a
number
of
wanton
Dames
,
that
they
may
be
fitter
to
follow
their
lusts
.
That
mothers
are
to
giue
their
owne
children
sucke
:
it
is
apparent
by
these
reasons
:
the
naturall
instinct
in
beasts
,
teacheth
euery
other
Creature
hauing
paps
,
to
giue
sucke
;
yea
,
the
Sea-monsters
draw
out
their
brests
,
and
giue
sucke
to
their
young
Queene
Bathshebah
nursed
Salomon
.
What
shall
I
speake
of
holy
Hannah
,
the
mother
also
of
Moses
,
of
Samsons
Verse
17.
And
the
women
her
Neighbours
gaue
it
a
name
,
saying
,
There
is
a
sonne
borne
to
Naomi
:
and
they
called
his
name
Obed
;
he
is
the
Father
of
lesse
,
the
Father
of
Dauid
.
HEre
is
the
naming
of
the
child
,
which
was
borne
of
Ruth
:
where
note
who
named
it
,
the
reason
,
the
name
thereof
,
and
what
he
came
to
be
,
shewed
in
his
honorable
and
royall
posterity
in
his
Sonne
and
Grand-child
.
And
the
women
her
Neighbours
.
]
The
women
here
are
those
before
in
verse
14.
very
godly
and
religious
,
as
appeareth
by
many
things
before
spoken
off
.
These
godly
women
were
Naomi
and
Ruths
Neighbours
,
such
as
dwelt
together
with
who
be
fittest
to
be
called
to
such
businesses
,
the
honest
Neighbours
,
and
Kinsfolke
,
as
was
at
the
birth
and
Circumcision
of
Iohn
Baptist
:
for
kinsfolke
they
expect
it
,
and
haue
therein
an
interest
and
cause
of
reioycing
in
the
increase
of
their
linage
,
and
therefore
may
not
be
carelesly
neglected
:
and
Neighbours
are
to
be
called
,
as
those
which
be
nigh
at
hand
and
helpfull
at
need
,
who
being
neere
,
are
better
,
as
Salomon
saith
,
then
a
brother
farre
off
.
But
here
obserue
farther
what
manner
of
Neighbours
they
were
,
which
these
godly
women
had
,
euen
such
as
themselues
:
for
godly
women
delight
to
haue
about
them
such
as
themselues
:
for
the
wicked
and
they
cannot
accord
;
they
haue
differing
heads
and
hearts
;
ouer
the
one
,
God
ruleth
;
ouer
the
other
,
Satan
;
the
one
is
regenerate
in
heart
,
the
other
vnregenerate
,
and
therefore
cannot
but
iarre
in
word
and
deed
,
the
one
being
an
abomination
to
the
other
,
as
Salomon
speaketh
.
But
the
godly
hauing
And
gaue
it
a
name
.
]
It
is
said
,
the
women
gaue
it
:
we
finde
that
sometime
the
Fathers
gaue
the
name
,
as
Abraham
to
his
sonne
whom
hee
called
Isaac
;
Mothers
often
,
as
we
may
see
in
Leah
and
There
is
a
Sonne
borne
to
Naomi
.
]
That
is
,
for
the
good
and
comfort
of
Naomi
,
as
is
before
shewed
out
of
the
fifteenth
verse
,
and
as
may
bee
gathered
by
the
like
phrase
elsewhere
.
So
as
in
the
godly
in
ancient
time
gaue
names
not
by
hap-hazard
,
but
as
good
reason
did
leade
them
thereunto
;
for
they
gaue
names
in
obedience
to
Gods
commandement
,
And
they
called
his
name
Obed.
]
That
is
,
as
they
gaue
him
his
name
,
so
thus
was
hee
called
:
which
words
may
imply
,
that
the
name
once
giuen
,
was
with
authority
confirmed
so
,
as
the
Infant
was
commonly
so
called
without
alteration
:
neither
were
euer
any
names
altered
,
but
vpon
some
extraordinary
occasion
;
for
to
suffer
a
change
thereof
,
is
either
folly
,
or
worse
,
if
good
and
honest
causes
mooue
not
thereunto
.
Obed.
]
This
signifieth
seruing
,
because
hee
should
serue
as
a
comforter
to
old
Naomi
,
as
the
women
said
,
verse
15.
which
is
the
reason
of
this
name
;
to
teach
him
,
and
also
all
Children
their
duetie
,
which
is
this
,
to
labour
to
be
a
comfort
vnto
their
Parents
:
of
which
before
in
verse
15.
Now
this
they
shall
doe
,
if
they
liue
in
obedience
to
their
Parents
,
with
feare
to
offend
,
yeelding
euer
to
bee
ruled
by
them
:
if
they
seeke
to
imitate
their
Parents
vertues
,
and
to
follow
them
in
all
good
things
:
if
they
frame
their
courses
to
godlinesse
,
striuing
to
haue
an
Heauenly
Father
also
for
their
guide
and
direction
:
if
they
settle
themselues
to
a
good
course
of
life
,
to
liue
within
some
honest
calling
,
either
in
the
Church
or
Common-wealth
:
if
lastly
,
they
liue
in
mutuall
loue
one
with
another
,
like
Iobs
children
.
These
things
will
comfort
Parents
;
which
therefore
let
children
labour
for
;
let
them
bee
Obeds
,
seruing
thus
to
their
comforts
;
let
them
bee
Isaacs
,
to
make
their
Parents
to
laugh
for
ioy
;
and
not
Benonies
,
Sonnes
of
sorrow
,
like
Cains
,
Esaus
and
Absaloms
,
wicked
,
prophane
and
vnnaturall
.
Note
here
one
thing
more
,
before
I
come
to
the
next
words
,
how
that
this
child
is
not
called
either
Elimelech
or
Mahlon
;
and
yet
was
he
giuen
to
raise
vp
the
name
of
the
dead
vpon
his
inheritance
,
that
might
not
be
cut
off
from
among
his
brethren
,
and
from
the
gate
of
his
place
;
and
Hee
is
the
Father
of
lesse
,
the
Father
of
Dauid
.
]
These
words
are
added
to
shew
,
first
,
who
this
Obed
was
,
or
rather
what
a
one
he
came
to
be
in
his
posteritie
,
euen
very
honorable
and
of
high
renowne
.
Here
wee
see
,
that
as
Ancestors
may
grace
posteritie
,
so
honorable
of
spring
may
grace
Ancestors
and
forefathers
.
Againe
,
by
these
words
we
vnderstand
when
this
Story
was
written
,
euen
in
the
daies
of
Dauid
,
and
that
also
when
he
was
chosen
of
God
from
his
brethren
;
for
else
Iesse
his
eldest
sonne
should
haue
been
named
,
and
not
Dauid
,
who
was
the
seuenth
and
youngest
sonne
of
his
Father
.
Thirdly
,
these
words
shew
whereto
this
History
tendeth
,
to
bring
vs
vnto
Dauid
,
that
sweet
singer
of
Israel
,
the
chiefe
type
of
Iesus
Christ
,
the
Sauiour
not
onely
of
the
Iewes
,
but
likewise
of
the
Gentiles
,
of
whom
he
was
pleased
to
come
,
to
be
their
Sauiour
also
,
as
it
appeareth
to
vs
at
this
day
,
blessed
be
God
for
euer
.
Amen
.
Verse
18.
Now
these
are
the
generations
of
Pharez
;
Pharez
begat
Ram.
HEre
is
the
last
part
of
this
booke
,
and
the
conclusion
of
this
chapter
,
containing
a
genealogie
from
Pharez
to
Dauid
,
ten
generations
,
as
they
be
reckoned
in
order
,
in
this
and
the
rest
of
the
verses
from
the
father
to
the
sonne
,
and
from
the
sonne
to
the
end
of
the
tenth
generation
.
The
occasion
of
this
genealogie
was
from
the
last
words
of
the
former
verse
,
speaking
of
Obeds
being
father
to
Iesse
,
and
Grand-father
to
Dauid
;
and
to
shew
this
,
the
holy
Ghost
beginneth
a
genealogie
from
before
Obeds
time
,
in
seuen
of
his
Ancestors
,
and
descended
to
Dauid
his
Grand-child
.
Now
these
are
the
generations
.
]
Vsually
the
genealogies
of
the
godly
are
recorded
,
but
sometime
the
generation
of
the
wicked
,
as
of
Ismael
Pharez
Iudahs
sonne
,
and
descendeth
to
Dauid
,
the
royall
Prophet
and
type
of
Christ
:
Also
to
shew
why
the
house
of
Pharez
was
so
extolled
in
verse
12.
by
the
Elders
and
people
:
and
thirdly
,
to
let
vs
know
for
what
end
this
Story
was
written
,
not
to
praise
and
set
out
the
vertues
of
a
couple
of
poore
women
;
but
to
shew
from
whom
Dauid
came
,
the
figure
of
Christ
,
euen
of
Ruth
,
a
Gentile
,
a
Moabitesse
.
Lastly
,
this
may
bee
,
to
shew
the
efficacie
of
the
prayer
of
the
people
at
Boaz
marriage
,
wishing
by
this
seede
Obed
his
house
to
bee
as
famous
as
Iudahs
house
was
by
Pharez
,
as
it
was
indeed
.
For
as
Nahshon
and
Salmon
,
Princes
came
of
him
,
so
of
this
Obed
came
Iesse
and
Dauid
,
and
so
a
royall
posteritie
.
Of
Pharez
.
]
The
Catalogue
beginneth
here
,
and
from
this
man
,
though
misbegotten
incestuously
,
the
honour
of
the
families
is
fetched
;
for
so
in
truth
it
was
,
the
Lord
▪
making
Pharez
renowned
in
his
posterity
:
whence
not
,
First
,
that
the
holy
Writers
are
without
partialitie
,
they
write
as
things
be
;
they
omit
not
for
feare
of
disgrace
that
which
is
true
,
and
ought
to
bee
set
downe
;
they
will
not
spare
any
,
friend
,
foe
,
farre
off
,
nor
neere
,
no
not
themselues
;
Moses
will
write
his
owne
faults
,
his
Wiues
,
his
Brother
Aarons
and
Miriams
;
Samuel
will
not
slip
ouer
his
sonnes
miscarriage
;
nor
Ionah
his
owne
rebellion
against
God
,
and
his
peeuish
brabbling
with
him
;
Ieremie
will
record
his
owne
impatiencie
,
and
Saint
Paul
his
bloody
rage
against
the
Saints
:
for
indeed
they
are
led
by
a
better
men
hold
themselues
honored
to
come
of
such
as
haue
gained
honour
in
the
world
,
though
otherwise
stained
in
their
birth
:
for
so
here
it
is
accounted
honorable
to
come
of
Pharez
,
as
many
with
vs
doe
;
to
come
but
into
this
Iland
,
which
William
the
Conquerour
obtained
,
how
base
so
euer
he
was
by
his
birth
:
for
outward
honour
and
glory
procureth
estimation
,
and
becloudeth
birth
so
,
as
that
no
notice
is
taken
thereof
.
Now
,
if
outward
honor
effect
this
,
with
what
honour
may
we
thinke
our selues
honoured
,
when
God
,
the
Emperor
of
Heauen
and
earth
,
is
willing
to
acknowledge
vs
to
bee
borne
of
him
,
and
to
bee
called
his
Sonnes
?
But
of
this
,
few
glory
,
because
it
is
onely
spiritually
discerned
,
and
for
that
such
as
bee
so
honoured
with
God
,
finde
here
many
crosses
,
and
so
are
in
contempt
with
the
worldly-minded
.
Now
,
in
handling
the
rest
of
the
names
,
I
will
shew
you
out
of
them
,
that
as
one
naturally
begets
another
;
so
the
Elect
of
God
are
to
be
qualified
,
one
grace
,
as
it
were
,
producing
another
.
The
first
in
this
naturall
generation
is
Pharez
,
which
signifieth
separate
:
so
in
the
supernaturall
worke
of
Regeneration
,
the
Elect
must
bee
first
Pharez
,
separate
by
their
effectuall
calling
by
the
Word
,
and
by
the
holy
Spirit
in
their
conuersation
from
the
vaine
world
;
for
such
Pharez
begate
Hezron
.
]
So
is
it
plaine
,
Gen.
46.
in
the
midst
of
gladnesse
;
and
such
bee
the
Elect
,
after
they
become
Pharezes
,
they
must
needs
be
Hezrons
,
full
of
ioy
,
when
they
feele
the
benefit
of
their
separation
,
they
are
a
glad
people
,
euen
as
the
Israelites
separated
from
the
Egyptians
and
their
heauy
bondage
.
Hezron
begate
Ram.
]
1.
Chron.
2.
9.
Matth.
1.
This
Ram
or
Aram
was
not
Hezrons
first
borne
,
but
Ierahmeel
;
to
giue
vs
to
know
,
that
the
Lord
tyed
not
himselfe
to
the
first
borne
,
but
he
chose
sometime
the
second
,
as
here
,
and
sometime
the
youngest
,
as
Dauid
:
and
so
he
doth
at
this
day
;
which
is
the
cause
of
the
difference
of
Children
from
one
Father
and
one
Mother
,
hauing
the
same
education
,
some
doing
well
,
other
some
ill
.
The
name
signifieth
high
:
for
so
are
the
Elect
Ram
begate
Aminadab
.
]
1.
Chro.
2.
10.
Matth.
1.
He
was
Father
in
law
to
Aaron
,
who
married
his
my
people
is
noble
,
or
free
,
and
so
are
the
Elect
:
for
hauing
attain'd
to
this
height
,
that
they
become
Rams
,
or
Arams
,
they
free
themselues
from
the
world
,
as
far
as
it
hindereth
them
from
setting
their
minds
on
things
aboue
.
And
Aminadab
begate
Nahshon
.
]
1.
Chron.
2.
For
the
greatest
should
be
the
forwardest
to
Gods
seruice
,
and
to
aduance
Religion
.
This
also
first
set
forward
with
his
charge
towards
Canaan
:
Deuid
;
Come
and
see
what
the
Lord
hath
done
for
my
soule
.
They
keepe
in
remembrance
the
kindnesse
of
the
Lord
,
and
can
speake
of
his
noble
acts
.
And
Nahshon
begate
Salmon
,
]
1.
Chro.
2.
11.
where
he
is
called
Salma
:
he
married
Rahab
,
Mat.
1.
5.
Thus
in
the
Line
of
Christ
are
brought
in
Gentiles
,
for
our
comfort
,
of
whom
he
came
,
as
well
as
of
the
Iewes
;
and
is
our
kinsman
,
as
well
as
theirs
.
This
signifieth
peaceable
,
and
so
are
the
Elect
:
for
after
they
become
Nahshons
,
experienced
in
Gods
goodnesse
,
they
haue
a
peaceable
conscience
,
they
haue
a
quiet
minde
,
without
murmuring
,
without
doubting
,
without
gainesaying
the
will
of
God
in
any
thing
,
which
may
happen
,
though
it
crosse
them
in
this
world
neuer
so
much
,
they
bee
peaceable
also
towards
others
,
because
the
wisedome
from
And
Salmon
begate
Boaz
,
]
1.
Chron.
2.
11.
of
in
strength
:
for
when
the
Elect
are
Salmons
,
that
they
finde
inward
peace
with
God
,
and
that
they
know
God
to
bee
with
them
,
then
they
say
to
their
soules
,
as
the
Angell
to
Gideon
,
Goe
in
this
thy
strength
:
for
in
the
Lord
they
are
valiant
,
and
by
his
helpe
may
doe
worthily
,
being
confident
in
God
.
And
Boaz
begate
Obed
,
]
1.
Chron.
2.
Mat.
1.
Of
this
also
before
.
It
signifieth
seruing
:
such
are
the
Lords
Elect
,
they
are
his
seruants
:
for
when
God
hath
made
them
Boazes
,
and
put
strength
of
grace
into
their
hearts
to
withstand
their
spirituall
aduersaries
,
they
wil
become
obedient
Obeds
.
And
Obed
begate
Iesse
,
]
1.
Chron.
2.
13.
Mat.
1.
a
gift
or
And
Iesse
begate
Dauid
,
]
1.
Chron.
2.
13
,
15.
Mat.
1.
Of
this
Kingly
Prophet
and
propheticall
King
,
I
might
speake
more
at
large
,
then
might
seeme
sutable
to
this
briefe
exposition
:
I
therefore
referre
you
to
the
Bookes
of
Samuel
,
and
the
first
of
the
Kings
,
and
the
first
of
the
Chronicles
,
and
to
the
Booke
of
Psalmes
,
which
liuely
set
out
this
holy
man
,
a
man
after
the
Lords
owne
heart
.
His
name
signifieth
beloued
:
and
such
are
the
Lords
Elect
;
and
they
may
know
themselues
to
be
so
,
God
witnessing
his
loue
to
them
:
for
when
they
bee
once
Pharez
,
separated
from
the
vaine
world
;
Hezrons
,
ioyfull
and
glad
in
this
their
separation
;
Ram's
,
lifted
vp
in
mind
to
heauenly
things
;
Aminadabs
,
a
free
people
from
spirituall
thraldome
,
hauing
gotten
the
Spirit
of
Adoption
;
Nahshons
,
experienced
in
Gods
loue
;
Salmons
,
peaceable
;
and
Boazes
,
going
on
in
this
their
strength
;
and
Obeds
,
obedient
;
and
that
freely
,
as
Iesses
:
what
doubt
is
there
,
but
that
they
bee
Dauids
,
euen
beloued
of
God
?
To
conclude
this
Chapter
,
and
so
this
whole
History
,
we
may
here
see
,
how
from
a
meane
estate
,
some
can
arise
to
great
honour
:
as
Ruth
from
gleaning
,
to
be
the
wife
of
Boaz
,
and
the
Grand-mother
of
a
King
and
Prophet
.
Thus
poore
Mordecai
was
exalted
,
and
that
on
a
suddaine
,
from
sack-cloth
into
silken
Robes
fit
for
a
King
;
from
feare
and
danger
of
death
,
to
great
honor
,
and
to
be
feared
.
And
thus
came
Ioseph
from
a
prison
,
to
be
a
Prince
in
Egypt
;
and
Dauid
from
keeping
sheepe
,
to
bee
the
King
of
Israel
:
all
which
is
the
worke
of
God
,
as
Hannah
singeth
,
Dauid
publisheth
,
That
great
is
the
reward
of
Religion
.
Ruth
was
of
the
Lord
mercifully
rewarded
,
as
we
haue
heard
;
so
was
Rahab
by
faith
preserued
,
and
all
with
her
,
brought
from
among
cursed
Canaanites
,
to
bee
among
the
Israelites
;
yea
,
to
become
the
wife
of
Salmon
a
Prince
in
Israel
:
and
lastly
,
to
be
vouchsafed
this
mercy
,
to
bee
recorded
with
the
faithfull
in
the
Catalogue
of
the
most
Renowned
,
yea
,
and
to
be
mentioned
with
Abraham
,
for
her
good
works
,
Amen
.