TO THE 〈…〉 Matrons and Mirrours of 〈◊〉 gratious Lady Anne Dutches of Sommerset 〈◊〉 right honourable Lady Brigirt Countesse 〈◊〉 Bedford the right vvorshipfull Misâ—resse PHILIP PRYDEAVX Mistresse LVCE COTTâ—N and Mistresse Mary VVatts EPHRAIM PAGITT wisheth the encrease of all spirituall graces meete for this life and a full assuraunce of that honour whiche lasteth for euer I Haue not that libertye most noble Ladies and graue Matrons in this my Epistle to set foorth the praises either of you or of the work which I haue labored to send vnto you in Englishe But aâ— enforced as in an Apollogie to defende my selfe that I a child of eleuen yeares of age haue dealt in a matter of religion and presumed to dedicate the same to you For the first I aunswere there is no age freed nor exempted from the knowledge of God and the setting forth of his glorye so farre as he hath enâ—â—bled them but as children are assonâ— subiectâ— to death as the olde so must they learne to dye and to yeeld accompt of that one talent which thâ— have â—â—ether they haue emploied it to the vse of God who 〈◊〉 it them or no. Besides that I was emploied in it by the appointment of those my frends that in respect of the interest they haue in me the loue they beare mee the good they wish to come of this labour to suche step-parents and children in lawe which vnderstand not Latine that I could not deny them For the second it is not presumption that hath made me to dedicate it vnto you right Honourable Ladies and worthy Gentlewomen but a desire to yeeld thankes for the comfort which I my brother Sisters poore children haue receiued by the kindenes which hath often come from you to vs our parents in our necessities Therefore I beseeche your H. and Wor. in good part to take this booke which I with all humilitie do heere offer vnto you humbly praying that you widowes will receiue into England these good widowes Naomie Ruth come out of Moab sent as excellent paterns of vertues and godlynes by the holy ghost to all christians described and lineated by the sermons of that worthie Minister Maister Lauaterus of Tygurine Like will to like widowes come to widowes disdain theÌ„ not for their pouertye Haue they bene in trouble so haue al you Was Naomie a soiourner in a straunge countrie and lost there her husband so haue some of you Did Ruth leaue her countrie for religion So haue some of you Were they disdayned skoft and scorned at so are you of the worlde for your zeale in religion and loue to thâ— glorious gospell of Iesus Christ. Of the other 〈◊〉 are you come of noble birth are you of honorable calling so was Naomie of the royall and kingly tribe of Iudah and Ruth was maried to Boaz a man that sate in the gates of Iudah iudged Israel and was great grandfather to Dauid the king end so from these good women came kinges and princes to rule Gods people and at length the hope ioy and comfort of all mankinde our Sauiour Christ according to the fleshe Therefore Noble and Wor. matrons I pray you take it in good part that I haue bene so bold to ioyne you of seuerall estates togeather in this short Epistle but because yee are all in one estate of widdow-hode in one course of religion in like regarde of the weale of vs and our parentes I was so bolde to knitte you together entreating you that my childishnes which in this I haue shewed your wonted vertues may beare out toward your selues and as a vaile to couer from others till God giue me more knowledg and vnderstanding to amend it And I humbly pray the Lord to grant you as much comfort in your own children and in your sonnes and daughters in law as euer Naomie had in Ruth And as they had rest after their traueils and ioy after their sorrowes so the Lord geue you peace of consciences heere and after this pilgrimage that euerlasting rest which neuer shal be taken from you THE BOOKE OF Ruth expounded in 28 Sermons The first Sermon THIS Booke is named after RVTH a most excellent woman not for that she wrote it but because the historye is especially made of her for it maketh mention that shee was a MOABITE and by what occasion she was conuerted to the religion of ISRAELL and what she did likewise how she was maried to BOAZ a man of great authority was mother to OBED DAVIDS Grandfather So the little booke ESTER hath the name froÌ„ Queen ESTER the principall person which is spoken of in that booke Also the bookes of SAMVEL that I may at this time speake nothinge of others are named of the cheefe person For though wee do willingly graunt that SAMVEL the Prophet wrote the first booke vnto the 24. chapter yet it is certaine that he could not proceede any further For in the beginning of the 25. chapter is his death set downe and the other six chapters to the end of the book do containe things done after his death The second book which is also named after SAMVEL doth entreate onely of those thinges which were done after his death therfore could not be put in writing by him Yet it seemeth that it was therefore called by the name of SAMVEL because it prosecuteth the historie of DAVID whome SAMVEL annoynted king by the commaundement of God and for that it was written by some of his disciples as NATHAN or GAD put forth vnder the name of their maister Some thinke that this little booke of RVTH was written by SAMVEL other some that it was gathered out of that great book of the Chronicles of the Kings of ISRAELL and IVDA whereof there is mention made oft times in the books of the kinges The which is lost without the losse of doctrine necessary to saluatioÌ„ For that it is not that book of the Chronicles which is yet extát I haue shewed in my commentaries vpon that booke But who gathered this history out of that booke spoken of before or who wrotte the same ESRA or rather some other Prophet which florished in the time of the Iudges or afterwards I cannot certainly tell neither is it anye great matter to know how soeuer it was this ought to satisfie vs that this booke by the agreement of al men is nombred amongest the canonicall bookes of holy scriptures which by the motioÌ„ of the holy ghost are written of holy men and deliuered of God to his church and so woÌ„derfully preserued through so manie dangers to our comfort and learning If thou hast a notable priuilege confirmed by the seale of some Emperour or king thou hast not regard of the name of the writer or of the penne which he vsed in writing it so sith it appeareth by the general coÌ„sent of al godly meÌ„ that the holy ghost is author of this book we ought not to vse muche labour to knowe the
bee called the house of bread for that misterie that Christ who said in the 6. chapter of IOHN that hee was the bread of life shoulde bee borne there But HIEROME calleth EPHRATA KARPOPHORIAN which signifieth plentifulnes So this Citie for the agreement of the signification of the names is called both Ephrata and Bethlehem Some will haue this Citie to be called EPHRATA of EPHRATA CALEBS wife but that doth not please me for that Citie was called so long before This Citie hath a third name for it is called the Citie of DAVID as it is in the second chapter of LVKE Ioseph went into the Citie of DAVID which was called BethleHEM and afterward the Aungell sayd vnto the Shepheards this day a Sauiour is borne vnto you in the Citie of DAVID which is Christ the Lorde It was so called because it was DAVIDS countrie partly because he did reedifie it partly because Christ the sonne of Dauid was borne there who is also by the Prophetes simply called DAVID ZVPH in the 1. of SAM 1. chap. is called an EPHRATHITE because he dwelled in mount EPHRAIM these men were called EPHRATHITES because they dwelled in the country of Ephrata an EPHRATHITE and a Bethlemite are both one SO ISAI DAVIDS father is called an Ephrathite because he came out of Bethlehem which was woont to be called Ephrata for it is written in the 1. booke of SAMVELL the 17. chap. Dauid was the sonne of an Ephrathite of Bethlehem named Ishai or peraduēture those which haue bene of that familie are called Ephrathites eyther for some excellencie in them or by the figure antonomasia the Chalde interpreter doth adde noble men It is accompted amongest the externall goodes to be borne in a notable countrie and of noble parentes who haue descended of good and noble families let them take heede that they do not any thing vnworthie of theyr parentes But they that come of base parentes let them vse diligence that they excell their parentes in vertue It was set downe where they are borne that it shoulde not be thought that they were borne in the land of MOAB What did ELIMELECH when he went with his out of the land of IVDA into the land of MOAB and dwelt there did hee well to depart from the habitation of his auncestours into the land of Moab Of this deed it may be disputed of in both partes They which doe accuse him maye vse these or some other argumentes First the Israelites were forbidden the companie of that nation For in the 23. chapter of DEVTERONOMIE God made a law that the Ammonites nor the Moabites should come into the Church vntill the tenth generation not that he would forbid them from the hearing of the word of God or embrasing of the true maner of worship but that they should not be put in anie office in the church or common wealth and least they should haue anie voyce in the elections or marry with the Hebrue daughters the Interpreters say that the Hebrue phrases do signifie this There may be two reasons of that lawe the first is because they denied their brethren the Children of Israell passage comming out of Aegypt The other is that the hired Balaam the false Prophet to cursse the Israelites NVM 22. and 23. chapter and because they made them sinne in BAALPEOR for the which cause many of them fell c. Therefore because Elimelech went with his to that nation which is an enemie to God it seemeth a mater not to be praised next to forsake Israelll in afflictions againe they were not his kinsemen For as they who doe forsake theirs in the time of warre and pestilence doe seeme to offend so they which forsake theirs in the time of famine Especiallie when it may be gathered by the wordes of NAOMI that he was riche Men fleeing out of theyr countrey are alwayes badly spoken of Who will not disalow of their purpose nowe at this time who will get themselues in dangers amongst the enemies of the Gospell Also those thinges seemed to fight with sayth for he thought that hee coulde auoyd the punishment of God The Israelite◠had the promises that God would help them in afflictions and that they ought to beleeue in him and hang vppon hys prouidence and pray and looke for a good and happie end of the famine For God might aswell haue preserued him in so fruitfull a ground as in the land of Moab For that which he doth is against the fortitude and courage of the minde For hee shoulde rather haue borne anie thing then forsake the tabernacle and worship of God and goe to a prophane people Further he casteth hys wife and children into daunger of idolatrie For euery bodie knoweth howe daungerous a thing it is to dwell amongst Idolaters Amongst men of our own professiō we are not without danger what then if we dwel amongst wicked men Some of the euent doth argue of his going that hee did not wel because hee was punished for forsaking his countrey for he fel into extreame pouertie the which he fled and died with his sons in a strange land After this sort it fel out with IACOB and IOSEPH and diuers of good men so that they may not iudge of the maners and faith of a man by things which befall to him heere They who defēd this deed may bring in these arguments first that that hee did he did not by wordly coūsell without the cōmandement of God but by the examples of godly men recited aboue whome famine hath not once constrained but manie times to liue as straungers Next wee must not tempt God his promises maketh not vs slothfull and that hee ought to prouide for himselfe and his and hee left his countrie without the hurt of his coūtrimen that hee might get foode for his owne houshold Further these thinges that he did prospered well by this the glory of God was set forth and the oracles fulfilled Although this argument may be aunswered that God often-times vseth the falles of his to good in hys goodnes cōuerteth those things which are euill to a good end It is true holy men doe fall somtime into great sinnes But because we know not whether he went to the MOABITES in contempt of the lawes or of couetousnes as the Hebrues will haue or by the commandemēt of God or by some speciall reuelation or led by some other necessary cause nor how hee gouerned himselfe in a straunge land wee wil neyther prayse his deedes nor condemne him When the scriptures doe not accuse men let not vs accuse thē especially when the matters are doutful we ought rather to thinke the best of men It may be that they had the libertie of their religion Truely it appeareth that the IEVVES kept their religion vnder the ETHNICKE kinges as they doe this daye vnder the Christians There was not so great crueltie of those kinges against the IEVVES as there is now at this daye of some Kinges and Princes which will haue
great riches and nobilitie of their familie when they are amongest straungers Here this question may be asked whether did these two being Israelites born in BethleheÌ„ wel in marrying Moabitish womeÌ„ For God had made a law that such marriages shuld not be made NVMB. 25. chap. The women of Ammâ—n did entise the Israelites to fornication and Idolatrie and of this it arose that they ought not to marry or make a league with the Ammonites or Moabites EXODVS 23. So it is not lawfull for the Iewes to marry with any other Infidels for the same danger EXOD. 34. least thou shouldest take of their daughters to thy sonnes they should commit fornication after their Gods and also entise thy sonnes to commit fornication after their Gods Idolatrie that I may note it by the way is euery where in the scripture figured out by whoredome For God doth espouse to hym as a wife not onely his whole Church but euery member of the same And therefore they ought onely to depend vpon him but if they doe allowe other Gods and forsake him they commit adulterie This Metaphore doth expresse notably the disposition of Idolaters For adulteresses and adulterers doe thinke night and day of their filthy loues neglecting the care of houshold affaires and spending their goods vpon adulteresses and adulterers They doe excuse the vices of adulteresses and adulterers they cannot be brought from the loue one of another they canne abide no warning DEVTER 7. Thou shalt not ioyne in affinitie with them the seuen nations spoken of before giue not thy daughter vnto his sonne nor take his daughter vnto thy sonne For she will cause thy sonne to turne away from me and to serue other Gods then will the wrathe of the Lord waxe hote against you and destroy you sodenly IOSHVA doth repeate the same in the 23. chap. in those great assemblies which he called a little before his death so likewise in the 3. chap. of the IVDGES and 1. booke of the KINGES the 11. chap. And that those lawes are not to be vnderstood onely of those seuen nations spoken of before but of other also it is vnderstoode of the generall reason whiche is ioyned to the lawe for hee saith it will come to passe that they will be called back from the embracing of the true GOD the which daunger they doe runne into which doe marrie Idolaters EZRA in the 9. and 10. Chap. and also NEHEMIAH in the 13. chap. are angrie with them because they did breake the law of GOD who did marrie the women of Moab and Ammon The like is read in the 2. chap. of ZEPHANIAH Neither is there want of examples which doe shew how vnprosperous those vnequall marriages are SALOMON married many straunge women against the kingly law wrote in DEVTER 17. amongest whom the scripture maketh mention of the Ammonites and the Moabites 1. booke of the KINGES the 11. chap. to whom he grauÌ„ted that they shuld build them temples to their Gods neither is it to be doubted but that he had many probable reasons for the defence of his deedes but hee threwe both himselfe and his into great daungers Hee had REHOBOAM of his wife which was a Moabitish woman who was a most wicked man and a great cause of the deuision of the kingdome IEHOSAPHAT ioyned affinitie with the wicked familie of ACHAB For hee gaue ATHALIA the daughter of ACHAB for wife to his sonne IORAM the whiche without doubt he seemed to himselfe others to haue done of a wise forecast who had perswaded themselues that by this meanes that kingdom whiche was cut and deuided might be made whole but there wanted but little but that the whole familie of Iehosaphat was almost ouerthrowne by this marriage 2. Chronicles 21. chap. It is said that IORAM the sonne of IEHOSAPHAT liued no otherwise then AHAB did the cause is shewed because he married AHABS daughter wicked women doe not onely entise theyr husbandes to Idolatrie but they instill the same into their children with their milke But these thinges are not so to be taken as if it were not lawfull by anie meanes for the Israelites to marrie straungers though they had bene conuerted to the truth For there is a lawe extant in the 21. chap. of DEVTER that a woman taken captiue might vpon certaine conditions be married with an Hebrue SALMA who is also called SALMON a Prince of the tribe of Iuda married RAHAB a Cananite BOAZ married this RVTH which women are placed in the genealogie of Christ MATTH 1. DAVID married MAACHAM the daughter of the King of GESVR Neyther is it to be thought that those marriages were vnlawfull That we may come nearer to the matter whether did these two brethren wel or no in marrying wiues of the Moabites there can be no certainty said of it They who say that they did euil do vrge this that the Scripture sayth they did take to themselues wiues of the Moabites saying that theyr Mother dyd not geue those wiues to them but it may bee as easily aunswered that they tooke their wiues with the consent of their mother Next that they had no children of them which was had in reproche amongst the Israelites and God doth threaten barrennes to them which do breake the law of marriage MALAC. 2. chap. also for that they died a sodain death which is numbred amongest the punishments of sinners But these arguments are weake I will rather hold with them which say that they sinned in that that they tooke them wiues of the Moabites not yet conuerted to the true faith and worshippe of the onely God For I do gather that although ORPAH was daily in companye with the faithfull yet shee was not turned to the true fayth then that shee returned to her countrie Gods Also RVTH was not fully conuerted to the true religion I gather of that that LIRA sayth in the last chapter of this booke that NAOMI doth perswade her to return also which she would not haue done if she had bin conuerted before because shee would not perswade her to returne from the fayth and worshippe of the onely true God but of this we will speake at other tymes But God would not haue them that they should marrie with the Moabites and Ammonites not onely because they were Idolaters but also for other causes set downe in EXOD. 23 Chap. But NAOMIE doth confesse afterward that both these did shew their mariage fayth to their husbands Those two sonnes ought to haue returned into their country married wiues there For they were not ignorant that by the law the Israelites were forbidden marriage with straungers and this lawe was repeated oftener theÌ„ once But it is most daunger when the Israelitishe virgins do marry the Moabites and other strangers Also in the new testament marriages with Idolaters are disalowed of 2. COR. 6. chap. PAVLE sayth thou must not drawe the yoke with vnbeleeuers which doth chiefly belong to marriage For this word Wedlocke is taken
amongst the Latines from a yoke for that maried folkes are as if it were bound vnder one yoke But though thou doest vnderstand these wordes of PAVLE generally that we must not keepe companie with vnbeleeuers yet hereof it may be inferred that muche rather wee must not marrie with them 1. COR. 7. chap. when the Apostle saith that the faithfull must not forsake the vnfaithfull wife hee doth speake of marriage contracted and not to be contracted Therefore wee must take heede least we marry with the wicked for wealth for power or for other temporall profites Yet at least some regard ought to be had of these Children which comming of vnequall matrimony are commonly badly brought vp In GEN. 6. chap. the sonnes of the holy Fathers did marry wiues of the daughters of CAIN because they were bewtifull and of them they had Giantes that is despisers and contemners of religion Superstitious mothers do corrupt their children with false opinions which they do hold obstinately and that they may doe very easily sith they are dayly conuersant with them and they doe refuse no labor that they may do these things IVDG 3. chap. there is an other example of the Israelites which did marry Idolaters And there may manie newe examples be brought of them who this way haue cast both themselues and theyr children into great daunger of wealth estimation and the soule Therefore let the parentes being mindefull of these daungers beware least they giue theyr sonnes to wicked women much lesse to giue their daughters to wicked husbandes in which there is greatest daunger let not children choose them suche wiues thier parents being against them Although many say that they can turne their wiues to the truth yet they know that they are not wiser then SALOMON who did hope without doubt that he could do the same but by the flatteries of women he forsooke God and so forward Of that that it is sayd that ELIMELECH died and both his sonnes wee must call to mind that all men must die HEB. 9. this is called the way of all flesh in the scriptures in which they may not linger at their pleasure As many as were before vs are dead In the booke of GENESIS the 5. chap. wherein those fathers which liued long are numbred who florished before the floud of euery of them it is said they re dead All other daungers may be auoyded by some meanes but the daunger of death cannot be shunned For he must die whom order doth require whether he will or no if that another woulde dye in his place that would not be graūted Euerie body doth depart sooner for the moste part then they thinke them selues Not onely old men but also young men doe sometime dye sodenly Who woulde thinke that NAOMI should haue out liued her sonnes wee knowe not when where or how we shall dye These thinges ought to stirre vs vp the fatall hower being at hand for who will not willingly die hauing so many companions in this iourney who is so bold to aske of God that he might liue alone If thy friendes dye thou shouldest thinke that they goe before thee that thou shalt followe by and by For there are farre better comfortes in the scriptures but these are not to be despised If thou art troubled with diuers greeuous afflictiōs thou shouldest think that thou shalt dye and that shortly do not therefore lay thy hand vppon thy self but wait for it patiently Next when we heare that we must looke for death let vs furnish our selues with necessarie thinges as men doe when they are going a iourney wee must beware of wickednes we must followe after godlines and innocencie of life They are to be reprooued whiche are troubled when they heare any mention of death For who will hope to haue helpe in war of him who doth feare a sheathed sword in peace daunger is not ouercome by despising And sith NAOMI being compassed with many euils did not despaire wee also being cast of God into greeuous troubles and miseries let vs not dispaire or accuse him A woman for this onely canse or name that shee is a widdow is miserable For the husband in the scripture is called the head of his wife for the body without the head is not a man but a stocke Widowes are often times despised of theyr friends this euill is somewhat mitigated if their husbandes do leaue behinde them sonnes to bee a comfort and helpe to their mother ae widdow But the death of her sonnes followed the death of her husband ELIMELECH so that shee seemed wholy to be destitute of mans ayde To these was added pouerty for the goods that she had were spent by little and little in iourneis and other causes which are not knowne to vs. For what is more despised than a poore widow Adde to these that she was now olde and such cannot well nourishe themselues because they are froward and subiect to many diseases And old age is a disease by it self Olde women as the common people say are vnworthy of life and they are mocked with many reproches To this heape of troubles is added that they were straungers amongest the Moabites a nation noysome cruell to Israelites and superstitious If her husband and children had died in theyr countrey she had her kinsmen and men of affinitie to comfort her if she had bene a straunger amongest people of of her own nation it would haue bene greeuous how muche more amongest these But if as some thinke she went into the land of Moab against the word of God she felt then the bites and stinges of conscience she remembred that those troubles befel to her for her own sinne yet for all these heapes of troubles NAOMI did not dispaire for shee knewe that this is the lotte of the sainctes in this world that they are exercised with many and great afflictions We must thinke in great afflictions that they are not sent vs by chaunce but of God a moste mercifull father to ou◠profite and also that hee will mittigate those troubles and take them away by and by if it be for our profite we must thinke what wee haue deserued by our sinnes for God is wont to cast his own children oftentimes into great troubles that hee may make them reioyce the more afterwardes Furthermore others haue also their burthens Let vs not say that neuerman was so oppressed with so many troubles for as PAVLE sayth wee haue not withstoode as yet to bloud God doth tame vs with great troubles that wee may seeke for eternall life in which we shall be freed from all trobles There are also other endes of troubles which God doth send Sathan doth endeuoure to perswade vs in troubles that God doth hate vs and therefore that it is needefull that wee prouide for our selues but we must patiently looke for helpe from God who also in his good time did mercifully at the length deliuer out of great troubles The 4. Sermon 6 Then
be led away from true religion When ORPAH was departed NAOMIE agayne perswaded RVTH that she should also returne home because her sister was returned to her people her Gods But what Gods did the Moabites worship besides others they had especially BAALPâ—OR as it is read NVM 25. whoÌ„e some called PRIAPVS as ISIDOR and THEOPHELAT as Gradus de dijs gentium witnesseth Others call him SATVRNE BAAL was the name of the God PIOR of the mountaine or place where he was worshiped Or the idoll PEOR was so called because he was naked for PAAR signifieth to discouer to make naked namely because that PRIAPVS as the author of a filthie verse sayth had his secret partes alwaies naked and neuer couered with anie garmentes The maner of the worship of this Idol was so filthie that in holy assemblies it may not be spokeÌ„ of for shame wherby we gather how far men fall away froÌ„ God when the light of the truth is lost they also worshiped the God CHEMOS For it is sayd 1. KINGS 11. That SO. LOMON built an alter to CHEMOSH the abhomination of MOAB in the Mount of Oliues And that which is written in IVD 11. that CHEMOSH is the God of the Ammonites is not contrary to this place for it seemeth that both the nations worshipped it Who this CHAâ—MOSH was it is vncertaine KAMAS signifieth to hide hereby some doe gather that he was PLVTO the God of the hels or of thinges vnder the earth GYRALDVS seemeth to say that VENVS ASTART was called CHEMOS whiche in the figure of a starre was worshipped of the Sidonians and the Moabites There are some which will haue BAAL PEOR and CHEMOSH to haue bin one and the same God to whome I doe not assent because it is certaine that the nations worshipped manie Gods some thinke that CHEMOSH was that God of banquets and drinkinges who is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that the Greeke alludeth to the Hebrue worde The nations adioyning to them had also their Gods or Idols The Ammonites had MELCHOM 4. KIN. 23. IER 49. which signifieth their king peraduenture hee was so called because hee was chiefe among manie Gods which 〈◊〉 worshipped for their defence 〈…〉 11. The God of the Ammonites is called MOLOCH some thinke that hee was Saturnâ— what if he and Molcome were one the Philistines had Astaroth that is Iuno or Venus 1. SAM 7. The Accaronites had Belzebub that is thei worshiped the god of a flie 4. KIN. This seemeth to be the â—â—me with that which is called of the Grecians 〈◊〉 PLINIE in his 29. Booke 6. chap. caâ—â—eth it miodes but lib. 10. cap. 2. in the old edition he calleth it achores GREGORIVS NAâ—IANS calleth it ACARON The God ACARON was called so of ACARON a Citie of the Philistines where hee was especially worshipped IVBITER also was called Apoâ—â—nios MVSCAâ—IVS of driuing and chasing away flies for the multitude of flies did great harme to the Phenetians therefore they sacrificed to that God prayed him to driue them away The Philistines also worshipped DAGON of whom there is mention made IVD 16. 1. SAM 5. The Hebrues say that he had the vpper part of a man and the nether part of a fish as NEPTVNVS and SIRENEâ— are paynted Dag signifieth a fish others say the picture of a man set forth with a womens face The Grecians call him derceto or derce EVSEBIVS lib. de praparatione EuaÌ„gelica sayth DAGO inuented corne and the plow and therefore IVPITER was called arotrios amongest the Phaenecians This seemeth well to agree with the Hebrue etimologie for Dagan signifieth corne or wheat This was a great temptatioÌ„ to RVT For no man will willingly forsake his Countrey and friendes Neither doth piety perswade to do it vnlesse waighty and necessary matters doe enforce vs. Our country doth allure vs to it according to that saying of OVID lib. 1. de ponts Nescio qua natale solum dulcedine cunctos Ducit immemores non sinit esse sui Next men are of this qualitie that they can hardlye be drawne from their countrie religion God in Iâ—REM 2. cap amplifâ—ing the sinne of his people being fallen away sayth if they should go thorow the whole world they should not finde any nation whiche will chaunge their Gods with other Gods yet that they haue chaunged his glorye with a vayn thing with those which are not treue Gods All nations do straightly keepe those Gods which they haue chosen Therfore it is a hard matter to turn men from the worshippe of false Gods to the worship of the true God Wherefore it had bene no maruel if RVTH had worshipped straunge Gods and refused to imbrace a new religion Furthermore householde examples do much mooue the mindes of men for if they returne to idolatrie whome we loue especially if they be great men and many diuerse men although they loue true religion beginne to fall away Therefore it had bene no maruell if RVTH had returned to hers being shaken and weakened by the perswations of their mother in law And it seemed that NAOMIE was not of that minde to constrayne RVTH to go backe but to trie her fayth and shee had a care least it should bee sayd after that shee was forced by her mother in law to receaue the Israelitish religion In such like cases the minds of men are to be confirmed by contrary examples promises and threatninges drawne out of the word of God MAT. 10. sayth the Lord He that loueth father or mother aboue me is not worthy of me hee that loueth sonne or daughter aboue me is not worthy of me c. So hee that preferreth his countrey his religion and other thinges before Christ. Wee must not looke what other men doe whether they be many or fewe but rather howe well they doe it and what God doth require of vs and he is to be solicited with dayly prayer that he will confirme and preserue vs by his spirit in true religion The 7. Sermon 16 And Ruth aunswered entreate me not to leaue thee nor to depart from thee for whether thou goest I will goe and where thou dwellest I will dwell thy people shalbe my people and thy God my God 17 Where thou diest I will die and there will I be buried the Lord doe so to me and more also if ought but death depart me and thee 18 When she saw that she was steadfastly minded to goe with her she left speaking vnto her RVTH coulde not be perswaded by any meanes to leaue her mother in law but as hot lime wherupon colde water is poured shee by disswasion becomes more earnest and forward and in many wordes she declared that she would not depart from her but that she was ready to suffer all estates with her and that she would embrace the Israelites religion and auoyd the superstition of the Genâ—â—es as it appeareth by her wordes Entreat me not to leaue thee c or set not against
word Mikraeh signyfieth the successe the issue or chance 1. SAM 6. verse 9. of the ark it is sayd if it go to Bethshemesh it is he that did vs al this euill but if not we shall know then that it is not his hand which touched vs but it was a chaunce that happened vs c. If thou doest consider RVTHES will it was by chaunce that she went into that fielde if the purpose of God he led her as it were by the hand those thinges which seem to vs to be done by chauÌ„ce are not done without the prouideÌ„ce of God We may haue an example out of the law where this matter is prooued EXOD. 21. and DEVT. 19. If two men fel trees and the axe slide out of the hand of one of them and kill his neighbour he did this vnwillingly and therefore he was allowed a sanctuary but as concerning God hee deliuered him ouer for certayn causes HIEROM on the 12. chapter of IEREMI saith that nothing falleth out either good or euill by chaunce but by Gods prouidence and iudgement as it is said in the Prouerbs of SALOMON Lots are gouerned of God If a sparrow caÌ„not fall to the ground without Gods wil what can come by fortune in mans affairs which doth not fall out by Gods determinate councell we see how God doth direct and blesse those men which take honest laboures in hand of which we will speake more afterwardes but shee was well accepted of BOHAZ and his familie The 10. Sermon 4 And behold Boaz came from Bethlehem and said vnto the reapers The Lorde be with you and they aunswered him the Lord blesse thee 5 Then said Boaz vnto his seruant that was appointed ouer the reapers whose mayd is this 6 And the seruaunt that was appointed ouer the the reapers answered and sayd it is the Moabitishe mayde that came with Naomi out of the countrey of Moab 7 And she said vnto vs I pray you let me glâ—ane and gather after the reapers among the Sheues so shee came and hath continued from that time in the morning vntill now saue shee taried a little in the house WE haue declared before that RVTH hauing first gotten leaue of her mother in lawe to gather eares after the reapers came by fortune or that I may speake more truely by the prouidence of God into the field of BOAZ her kinsman but what befell to her there the holy Ghost doth diligently set downe in these wordes following In the first place here is shewed howe BOAZ comming from Bethlehem into the field saluted his reapers who aunswered the Lord blesse thee The worde blessing is vsed in diuers places of the holy scriptures and hath diuers significations Sometime it signifieth to prayse giue thankes as when DAVID saith to Abigall in the 1. Booke of SAMVELL the 25. chap. praysed be the Lorde God of Israell which sent thee to meet me this day Sometime it signifieth to pray for good thinges as in the 48. chap. of GENE IACOB the Patriarcke blessed his sonnes that is he did wish wel vnto them GEN. the 37. chap. IACOB both at his comming to the king and at his going away blessed him that is he saluted him bid him farewell he gaue him thanks and wished him well When it is attributed to God it signifieth to doe well for God by his worde doth worke It is sayd in the 10. chap. of the Prouerbes The blessing of god doth make meÌ„ rich that is God doth increase and preserue riches What the simple vse of this word is we must consider by reading the holy scriptures as wheÌ„ they say in this place The Lord blesse thee The meaning is the Lord giue thee a fruitfull haruest and all good thinges as well for the body as for the soule We haue an example in this place of salutation The maner of salutation is not onely olde but moste profitable to reconcile and confirme loue which our sauiour doth diligently commend to all godly men The Aungell saluted GEDION as hee was threshing corne with these wordes The Lorde be with thee thou strong man IVDGES 6. chap. It is reckoned vp amongst the duetie of the Priestes to blesse the children of Israeâ—l There is a solemne blessing set downe in the 6. chap. of numbers Some Anabaptistes will not haue men saluted citing that which Christ in the 10. chap. of LVKE sayd to his seuenty disciples salute no man by the way but he doth meane nothing els then vnder the colour of salutation to suffer themselues to be called from their calling or if thou wilt vnderstand it according to the letter it was a personall and speciall commaundement and not a generall The Aungell saluting the blessed virgin vsed this same forme which BOAZ doth in this place Also Christ saluted his Disciples saying peace be with you The Apostle PAVLE doth begin and ende hys epistles with salutations Hee putteth downe their names whom he saluteth also the names of them which do salute others It is incredible to be spokeÌ„ how much that will auaile to the getting of good will but we must take heede least we doe it with an hypocrites minde It is a poynt both of curtesie and of humanitie to salute others and to pray for them If great and mightie men doe salute poore men they are marueilously affected seeing that they are not despised of them Neither was it to be doubted but that this salutation of BOAZ was moste acceptable to the reapers There are some who doe of enuie and hatred disdaine to salute others who shouide remember that commaundement of Christ that wee must pray for and wish well to our enemies How oft commeth it to passe that many who wil not willingly salute one an other after they haue ben absent asunder would desire nothing more then to liue togither and to vse all dueties of humanitie to eche other Here is an houshold example propounded vnto vs of a good housholder he goeth to his reapers he looketh what is done in the field for the presence of the maister helpeth much in any worke PLINIE in his 8. booke 6. chap. the elders haue said that the eye of the maister is moste fruitfull for the ground ARISTOTELL in his 1. book of gouerning a house doth write of a certaine man who being demaunded what dung was the best aunswered the steppes of the maister Although a man hath good and trustie seruauntes and bayliffes yet the mayster being absent they do all things the more negligently and carelesly TITVS LIVIVS sayth elegaÌ„tly those things doe not prosper which are ouerseene by straungers Read the prouerbes of ERASMVS concerning this matter the forhead is better than the hinder part negligent housholders doe spoyle both themselues and their seruauntes These sayinges may be applied to greater estates as to kings and Bishops that they doe not al things by other mens hands eyes and eares while they doe cocker themselues with pleasures BOAZ asked his seruaunt which hee had set
for the God of Israell she found an hundreth folde more in this life For she was the wife of a noble man and her posteritie became kinges amongest the people of God and in the other world she had eternall life through the MESSIAS in whome she trusted It followeth after what maner RVTH behaued her selfe towardes BOAZ let me finde fauor saith she in the sight of my Lord that is let me be regarded and acceptable to thee let me be in estimation with thee This phrase is in the 33. 34. and 47. cap. of GENE and els where verie often it signifieth to fauor or to gratifie some body That thou hast coÌ„forted me This worde mee hath a force namely a widow a woman a poore woman a straunger and afflicted for he did stirre vp aâ—â— recreate the sorrowfull woman wit◠〈◊〉 speeches this verse of AESCHYLVS is here accompted as a prouerbe Orges nosousâ—s eisin iatroi logoi that is pleasaunt speeche is a phisition for a heauie minde And thou hast spoken comfortably to the heart of thy handmaide that is thou hast spoken friendly with me and hast brought me in good hope GEN. 34. It is written that SECHEM spake to the heart of DINAH being rauished and desâ—oured of him where the latin translation hath and he did comfort the sorrowful woman with his speeches that is to say he promised her marriage and comforted her GEN. 40. cap. IOSEPH sayd vnto his brethren be not afrayd I will nourish you your little ones and he comforted them hee doth comfort them with pleasaunt talk RVTH doth not simply say me but thy hand may den So in the 1. SAM 1. cap. HANNAH saith to HELY the high priest doe not thou thinke that thy handmayd is the daughter of BELIALL the 1. book of SAM 25. ABIGALL sayd to DAVID let me thy handmad speake in thy eares and heare the worde of thy handmayd c. Also RVTH thinks her selfe vnworthy she doth not thinke her selfe a woman worthy who should be accounted with his maidens or numbred amongst them to wit because shee came of the Gentiles Let vs learne to thinke humbly and lowly of our selues and not defraud worthie men from theyr honor due vnto them she doth call BOAZ her Lord and her selfe his handmaid There are some vnciuill men as certaine of the Anabaptistes who say that the title of honor is not to be geuen to anie body sith all of vs are of the ofspringe of ADAM and haue one and the same redeemer Furthermore wee see sith the poore take great coÌ„fort of the friendly speech of the riche that the rich shall doe well if they deale friendly with the poor and especially with them that are bent to labour and let them see that they be not despised of them It is the duetie of all men to stir vp and confirme them who are troubled with diseases and other euils by comfortes gathered out of the word of God The 13. Sermon 14 And Boaz sayd vnto her at the meale time come thou hither and eate of the bread and dip thy morsell in the vineger And shee sate beside the reapers and hee reached her parched corne and shee did eate and was sufficed and left thereof 15 And when she arose to gleane Boaz commanded his seruaunts saying let her gather among the sheaues and doe not rebuke her 16 Also let fall some of the sheaues for her and let it lye that she may gather it vp and rebuke her not THe holy Apostle and Euangelist IOHN in the 1. Epist. the 3. cap. saith my little children let vs not loue in word neyther in tongue onely but in deede and in truth There haue bene alwaies men and there are some yet who doe promise their helpe very largely to others but theyr deedes doe not aunswere to theyr wordes BOAZ was not of theyr number For when he had vnderstoode of RVTH what she was and what maner of woman he prayeth to God to blesse her and giue her his grace and hee dyd not onely promise to her his helpe in words but performed it indeede For he doth commaund her that she should gleane in his fieldes and should drinke out of his vessels And when he had perceaued her to be modest and thankeful he commaundeth her to eate meat with the reapers and dip her morsell in the vineger The Grecians do call it Embammaâ—a when we doe dip our bread or anie other thinge in a vessell full of moyst thinges vineger is geuen to the reapers because it is of great force in cooling I doe heare that it is also at this day vsed in Italy in the time of haruest when it is very hott also they do vse wine mixt with vineger and water which the Grecians doe call â—xucraton vineger honnied or they doe call it honny vineger some say it is a small houshold wine delayed with water CHRISTOPHORVS a VEGA a Spanyard a moste learned man in hys second booke de arte medâ—ndi sayth reapers doe vse in stead of wine vineger mixed with a great deale of water and that is it which they call houshold wine delayed with water in that order that it may be drunke to the which if thou doest put oyle bread thou shalt make a cooling meat good for workmen and trauellers in the heate of the sunne c. Some coueâ—ous man might haue sayde vnto her I haue not prouided these thinges for thee but for mine owne seruaunts in the 1. booke of SAM the 25. chap. NABAL reiecting DAVIDS messengers sayth reprochfully Shall I take my bread and my water and my fleshe that I haue killed for my shearers and giue it vnto men whome I knowe not whence they be Also BOAZ commaunded his seruauntes that they leaue some corne in the field We ought to follow this example of sincere loue and though we fal amongst many vnthankful men yet we must not forget our duetie Of that that BOAZ gaue his reapers meate and drinke meet for them and in time conuenient as bread vineger parched barly water c. Let housholders and dames learne that they giue theyr seruauntes and hirelings meate enough And God doth commaund in his lawe that the mouth of the oxe shoulde not be nusled which doth tread out the corn SALOMON saith in the praise of good womeÌ„ the 31. cha amongest other she doth rise whilest it is yet night and prepareth meate for her house c. They which doe labor or much doe neede the more meate There are some who will vrge theyr seruauntes to labour but they will not giue them so much meate as can stay theyr hungrie stomackes Some doe not dresse the meate well neyther bring it forth to be eaten in good time but they had rather it should be lost There are some which doe indeede set meate before them but they will take it in euill part if theyr seruauntes eat inough They may be numbred amongest them of whome SALOMON speaketh in the 23. cap. of the prou hee
chap. he calleth our RVTH a woman Chail of vertue that is indued with notable vertues BOHAZ in the second chap. is called a man Chail that is a man of power and in Exod. 18. chap. IETHRO for the gouernement of the commonwealth councelleth to choose men Chail that is of courage others doe translate it wise men strong and valiant and also dealing truely who in iudgement can be drawen from doing their duetie neither by threatnings neither by gifts nor by promises There are many places euery where to bee founde where Chail signifieth riches Iob. 20. 18. ver It is said of the wicked hee shall restore the labour and shall deuour no more euen according Chail to his power and substaunce shalbe his exchange and he shal enioye it no more the meaning is hee shall not reioyce in the riches which he shall restore in place of them which he had gotten by rapine chap. 31. 25. If I reioyced because my substance was great or because my hande had gotten much vnderstande let me perishe or some like worde Or they do wish that they might haue many children like vnto a great armye but of children there is already spokeÌ„ or do worthely or valiantly out of which a third thing ariseth to be coÌ„fidered of the which it now followeth to bee spoken For the third thinge which they pray for is that he may becom famous noble in BethleheÌ„ which is called by another name Euphrata or the citie of DAVID of which there is spoken aboue in the first chapter Word for worde Call name that is thou shalt bee of great renowne They do pray that they maye so behaue themselues that they might get an notable name and prayse But credite and authoritie is gotten by the study of vertue AGESILAVS being demaunded howe one might get himself a good report the Grecians cal it eudoxian amongst men He aunswereth if hee speake those thinges whiche are verye good and doe those thinges which are very honest ISOCRATES sayd we must endeuour more to leaue a good name to our children then great heapes of riches For by a good report riches may be gotten but a good name can neuer be recouered by money PROV 10. The memoriall of the iust remaineth but the name of the wicked shall rotte PROV 22 A good name is to bee chosen aboue great riches and louing fauour is aboue goâ—d and siluer In ECCLE 6. It is accounted as pretious ointments by wickednes leudnes of lyfe a good name is lost It appeareth that this prayer was not 〈◊〉 vayne and without profite for BOAZ â—nd RVTH had children and nephues â—hey encreased in riches and obtayned 〈◊〉 name of great renowne for they are numbred amongest the graundfathers â—nd grandmothers of IESV the sauiour From them many and mightye kinges descended We learne to pray for gods â—lessinges both vpon new married people and our selues and others and that â—oth priuately and publickly But heere by this prayer is to bee gathered what those good thinges are whiche must especiallye bee prayed for The Phiâ—osophers doe deuide the goodes into the goodes of the minde the body and fortune all which thinges are conâ—ayned in this short prayer For they pray that they might haue a holy off-spring riches or studie of vertue and a â—enowned name And these thinges must be sought for in that fountaine of all good which can neuer be drawne drie that is from God There are many afflictions and dangers wherewith God doth exercise vs therfore we haue neâ—â— of his grace and blessing that wee may patiently beare all troubles therefore wee must pray to God publickely and priuately that he would mittigate both those troubles whiche fall out through the fault of the married people and also other troubles or that he would take them away Many in our time when they doâ— heare of new marriages are not exercised in praier they ar all in the rehearsing of the vices of bridegromes or brides or parents or some of their kindred Manie doe thinke in the Church of banquettes and daunces and such other thinges rather then pray for Gods blessinges on the new married folkes yea the married folkes themselues are seldome exercised in prayer when they are led to the church to receiue the blessing nor wheâ— they go home The last care is of Gods word prayers therfore let no maÌ„ maruell that so many vnhappinesses bee 〈◊〉 marriages Our praiers shall not be without effectes if we doe begin our marriâ—ges with them continue stil in them For wee haue many and notable promises that God vouchsafeth mercifully to heare our prayers proceeding from â— liuely fayth The 25. Sermon 13 So Boaz â—ooke Ruth and she was his wife and when he went in vnto her the Lord gaue that she conceaued and bare a sonne THe holy Ghost at length coÌ„meth to that point wherfore this booke is especially written namely that BOAZ took RVTH to wife and begate of her a sonn called OBED DAVIDS grandfather For the scope of this booke is to shew what Patriarcks there were which came from IVDAH to whome the Schilo was promised euen vntil DAVID to whome the promise was renued But the holy ghost doth comprehend many things in these few wordes according to his custome He sayth BOAZ married RVTH and shee was his wife When the other kinsman had giuen him leaue to marry RVTH he did not deferre their marriages For after they are betrothed it is not good to diferre it long For Sathan in the meane season can sowe tares and turne agreementes into disagreementes This also is to be praised in him that he doth not vse the marriage acte before but after a lawfull contract and approoued marriage But out of this that the holy Ghost was not ashamed in this place to report of BOAZ and other where of other holy men which married wiues of RVTH otherwhere of other matrons likewise of conceiuing bearing midwifes nurses and bringing of children we doe gather the married life doth not displease god And therare other things which do coÌ„mend vnto vs marriages as not inuented by men but first instituted by God himselfe in paradise before the fall of ADAM and EVE our first parentes And that God ioyned them togither and blessed them and there are many places in the holy scriptures which declare that God doth alow of mariages which are diligently to be noted and obserued of Gods people Marriages are defeÌ„ded by the law of God thou shalt not commit adultery Christ our sauiour would be borne of a married woman in Cana of Galilie hee adorned matrimonie by his owne presence and by the miracle of turning water into wine he also prescribed by his Apostles the proper duties of married folkes and by the loue betweene him and his spouse he doth propound and set foorth to vs an image to be followed in Matrimonie These and such other of the like kind are to be opposed against the iudgement of those men which doe condemne or
ISAIAH Of this man the Christians are sometimes called Iesseits Hee was also called by another name NAACHAS that is a serpent 2. SAM 17. The Chaldei interpreter vpoÌ„ this chapter saith that he was therfore caled a Serpent because he was endued with great wisedome whereby hee auoyded the subtleties of the deuil Reinerus Rineccius a man very learned and diligent in booke of the noble families of the kings and priestes of Israell noteth that in his opinion Nahaz was another man and not Iesse For it might be that Abigail was DAVIDS sister of one and the same mother but not of the same father It is read that ISAI had eight sonnes 1. Sa. 16. vers 10. ISAI caused his seuen sonnes to come before SAMVEL he afterwards asked are there no moe children but these In the Chronicles Dauid is called Isais seuenth sonne whose names are these ELIAB the eldest ABINADAâ— SIMEAH who was also called SAMAH NATHANIEL RADDAI HOSEM DAVID The name of the eight sonne is not reckoned some thinke that he dyed in his youth and left no children behinde him others do thinke that IONADAB the sonne of Shimeiah or some other nephew was nombred amongst his sons He had two daughters Zeruia and Abigail Zeruia had three sonnes Ioab Abishai Asahel which are mentioned in the sacred historie Dauid names them after their mother the sonnes of Zeruia peraduenture because that their father was but a meane man Abigall had a sonne called Amasa of Dauid descended nineteene Kings Salomon Rehoboam c. The question is moued in this place how Salmâ—n Rahabs husband and Bohaz the husband of Ruth may bee ioyned togeather in two generations when as the course of the historie euinceth it from the first yeare of Iosuah wherein they thinke that Ierico was taken and Rabab preserued vnto the time of Ibsan whom they will haue to be Bohaz the sonne of Rahab so likewise vnto the times of Eli wherein Iosephus writeth that this RVTH came with NAOMI to Bethlehem manye yeares were past between I do simplie answere that it doth not euidently appeare by the holy scriptures how many yeares after the taking of Ierico were past before Salmon married Rahab and when he begate Bohaz of her or when Bohaz married Ruth so likewise whither this Bohaz was one the same with Ibsan the Iudge and therfore it is not necessarie that with some of the Hebrues and Lyra we shuld imagine three Bohazes which shuld successiuely follow one another as the grandfather the sonne and the nephew which three should be coÌ„prehended vnder one name Furthermore it is no absurditie if we should say that God prolonged the life of Salmon Bohaz for many yeres as he did also many others of the fathers after the stood But it is to bee obserued that in the catalog of the genealogie of Christ many heynous sinners are rehearsed Iudah the father of Pharez committed manye grieuous offences Naasson was defiled as some thinke with whoredome and with the abominable worshipp of Baal Peor Rahab the mother of Bohaz is expressely called a haâ—lot both by Paul Iames. But this came to passe by the prouidence and will of God that Christe should come of such parentes lest anye man should think that this was wrought through the merits of the Patriarks and also for the comfort of sinners lest they should fal into dispair but might know that hee came for sinners according to that saying 1. Tim. 1. This is a true saying Iesus Christe came to saue sinners c. God will be mercifull vnto theÌ„ through his sonne if they repent The mother of Phares and also the mother and wife of Bohaz were heathnishe women which were conuerted to the worshippe of God And it pleased the sonne of God to come of them that not onely the Iewes but also the Gentiles might haue hope to obtayne saluation through Christ who came also of the Gentiles and that for their saluation the Iewes are ioyned togeather with the Gentiles in Christ the corner stone The which the Iewes would hard â—y bee perswaded vnto at the first Yea euen the beleeuers of the Iewes and the Apostles themselues abhorred to haue felowshippe and company with â—he Gentiles Therefore God sending Peter to Cornelius the Centurion hee taught him first from a vision from heauen that he should not abhor his companie And in that God exalted Dauid to so great maiestie being born of parents of so meane estate for though he came of so noble a familie yet his father was a husbandman hee did it to make hys mercy and hys power knowne DAVID himselfe in the 113. psal sayth that God lifteth vp the poore out of the donge that hee may sitte him in the seate euen with the princes of his people IOSâ—PHVS concluding this history sayth in taking in hand to expound the historie of RVTH it is necessary to set forth the power of God for this is very apparent that God lifteth vpp of the basest of the people vnto great dignitie euen as hee did with DAVID himselfe who came of such parentes We doe also see by the wordes that the Anabaptistes are farâ— out of the way which deny Christiaâ— the reading of the olde testament wheâ— as those thinges which appertayne vnto our saluation are thoroughly set down in the newe for who can vnderstand these wordes in MATTHEVV BOAZ begat OBâ—D of RVTH except hee hast read this booke and in that he sayth of RVTH which was a Moabite there is no small mistery contayned for the Euangelist declareth that Christ woulde be borne of the Gentiles and that for their sakes But here is a bad errour whiche wee shoulde confute in many wordes Some doe make BOAZ a figure of the Messias and RVTH of the Church the spouse of the Messias I doe not denie but that hee with his spouse is diueâ—sly figured in the scriptures but I had rather follow the simple and literall meaâ—ing of the place c. They which doe delight in allegories let them seek them else-where Thus hitherto I haue expounded vnto you thâ— booke of RVTâ— out of the 〈…〉 many lessons â—ut it is noâ—â—fficient to heare and to â—ad these and other such like except we endeuor to heare with profite and to â—rame our liues according to the rule of the word of God For the seruant which knoweth the wil of his master and doth it not shalbe beaten with many stripes Therefore let vs earnestly praye vnto God most mercifull and mighty that he would vouchsafe to open our mindes that we may not onely vnderstande his oracles aright but also that wee may vse them to the confirmation of our fayth and amendement of our life FINIS The 〈◊〉 this 〈◊〉 〈…〉 〈◊〉 partes â—he scope The profite The deuision of the chapter The 〈…〉 A famine