Ruths Recompense, Commentary on Ruth · Chapter 4 · Verse 11
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 vntounto Boaz: firſt, acknowledging themſelues to bee witneſſes; and then praying for a bleſſing vponupon the woman, and then vponupon 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 vntounto it: for great men hauehave to their faces great countenance and applauſe of the people, in that they take in hand. The people will like all that Dauid doth:2. Sam. 3. 36. ſo will foure hundred prophets allow of Ahabs purpoſe to goe to battell againſt the Syrians to recouer Ramoth-Gilead: for people feare to offend, they deſire to pleaſe their betters. And therefore this ſhould teach thoſe of place and wealth, vponupon whom many doe depend, to take heed what they doe: for they may ſet others on to godlineſſe, and they may moue others vntounto wickedneſſe; they cannot fall themſelues alone, but be like the great Dragon, with their taile pullingReue. 12. many downe with them. Let Dauid ſet vp Religion, multitudes will follow him to the Houſe of God. Let Ieroboam ſet vp Idols and Deuils, the Iſraelites will worſhip them. Let Ahab worſhip Baal, all will doe ſo; and let Iehu deſtroy him, and they will helpe him to doe it. People are like a ſhaddow, following authority; like waxe alſo, which will take any print. In themſelues are nothing, but allow and diſallow, as they ſee great Ones doe before them. And therefore let no men of place regard their applauſe, thinking that well done, which the Vulgars approue or flattering dependants: for they will not ſpeake as the truth is, but to humour perſons; not what they thinke to be right, but what they know another liketh of, and would hauehave them ſay.
Wee are witneſses.] That is, wee acknowledge our ſelues to bee ſo as thou ſayeſt, wee are witneſſes, and will vponupon 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, faith1. Sam. 12. 45. Salomon, will not lye. And therefore let vsus 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 louelove 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 onelyonly 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,Exod. 20. they treſpaſſe in one of the ſe… ſinnes, whichProu. 6. 19. and 12. 22. GOD heteth, and are an … to the LORD; who ordained in the Law a puniſhmentDeu. 19. 16, 19. anſwerable to that, which by their falſe witneſſe ſhould hauehave beene inflicted vponupon another. Such God threatneth to puniſh: for theyProu. 19. 9. offend greatly, they hinder the true courſe of iuſtice, they deceiue the Iudge, they hurt their Neighbour, and they abuſe the holy Name of God, which they call to witneſſe falſely. Let men therefore take heed hereof.
The Lord make the woman.] Here they begin to pray for them, and all ioyntly together. Of praying to God I hauehave 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, Gen. 24. 60.Loban and her mother did for Rebecca and as our Church ordaineth now at marriages; and that for theſe three cauſes: Firſt for the holineſſe of the action, being Gods holy ordinance, and an honorable eſtate inſtitutes in Paradiſe, and in the time of innocencie, and to be therefore vndertaken holily and reuerently with ſupplication and prayer vntounto God. Next, for the vnholineſſe of our perſons in our ſelues, who by our corruption pollute the ordinance of God, and as wee bee of Adams race, ſo hauehave we our children conceiued in ſinne, and brought forth in iniquity, and beget ſuch as be after our owne likeneſſe: wee hauehaveGen. 5. cauſe then to pray, and that ſeruently to God to bleſſe and ſhew mercy vntounto vsus. And thirdly, for the troubleſomeneſſe, of the eſtate of marriage, which may cauſe vsus to pray heartily for it is full of temptations and trials. And therefore let it moue vsus to pray for them, after the example of the people here and theſe Elders; and not be like ſuch, as at the time of marriage onelyonly ſtand ſtaring and looking on, or through vaine thoughts, doe laugh and make a ſport thereof, or elſe ſpend their thoughts vponupon the delight of future vanities, dauncing, drinking, lewd ſongs and ribaldrie, more heatheniſh than Chriſtian-like. And if others are to pray for the married parties, then much more ſhould they pray for themſelues: but alas, how farre are moſt from it, hauing their thoughts ſpent vponupon vanities? Secondly note, that in publike prayer the Aſſembly ſhould bee of one 2. Chron. 5. 13. Nehem. 8. Acts 1. 14. and 2. 46. and 4. 24▪accord: as all theſe were heere, both the Elders and people, as alſo elſewhere. This is vn…, … the other confuſion, when people are otherwiſe exerciſed than in giuing their aſſent to that which is publikely performed.
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 1. Pet. 3. 7. 1. Cor. 7. 5.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…. … 2. Sam. 6. 20. 1. Cor. 9. 5. Dauid with his. And this is fit and neceſſary for mutuall comfort and ſociety, therefore the Apoſtles tooke their wiues with them: and it is for this cauſe altogether a fault, when any wilfully liue ſeparated from their wiues, or any vnneceſſarily without a calling, out of an idle leuity, will become Trauellers into other countries after they bee married: when the Apoſtle warneth them not to defraud one another, except with conſent, and that but for a time, and for this end, to giuegive themſelues to faſting and prayer, and then come together againe, leſt Satan tempt them to incontinencie.
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 hauehave one wife after another: as Abraham had Keturch after Sarah: for they that cannot abſtaine, it is better to marry, than to1. Cor. 7. 9, 36. burne; and when the one is departed, the other is free to marry againe in the Lord. And therefore it is an hereticall opinion to forbid ſecond marriages, which the godly practiſed, and the Apoſtle alloweth vponupon good reaſons. But to hauehave 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 isGen. 2. againſt the Apoſtles Doctrine, who teacheth eueryevery1. Cor. 7. man to hauehave his owne wife, and eueryevery woman her owne huſband. And wee may reade of the firſt offenders, how one was out of the Church a blaſphemous Lamech, and the other inGē. 4. & 26. 34. the Church a prophane Eſau. And albeit holy mē had many wiues, it was their fault; God onelyonly being pleaſed to paſſe it ouer in his merciemercy: but allow thereof hee did not, as appeareth by theMalac. 2. 15. Prophet Malachies words: And therefore are they not herein to bee followed. It is a bleſſed Law, which of late time hath beene enacted in this Nation, againſt marrying two wiues at once. In praying that Ruth might bee firſt like Rachel, who was amiable and louely to Iacob; and then like Leah, who was fruitfull; they may ſeeme to pray for two things of the Lord: the firſt was, that there might bee true louelove and good liking betweene Boaz and Ruth: for true louelove and Ephe. 5. 25. Col. 3. 19. Gen. 24. 67. 1. Sam. 1. 5.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 vsus pray for this louelove, and not onelyonly 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 louelove couereth a multitude of offences. Young perſons before marriage cannot ſee one anothers faults, and if they doe ſee them, yet their louelove is ſuch as they can paſſe them by. Why, is not louelove 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 louelove their Rebeccaes afore marriage, and then taking them for wiues, they hate them, or not louelove 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 louelove, 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 louelove. The ſecond thing they prayed for, was the encreaſe of children, which wasGen. 1. 28. Zach. 8. 5. Gen. 9. 1. the firſt bleſſing to man and woman, when God had made them; and the firſt and principall end of marriage, and which God promiſed vntounto his people. In old time it was held. a reproach forLuke 1. 25. 1. Sam. 1. 26. Leuit. 20. 20. Ier. 22. 30. Gen. 20. 18. 2. Sam. 6. 23. Pſal. 127. and 128. women to be barraine; and the Lord did threaten it as a puniſhment: yea, and inflicted it vponupon ſome. Surely it is the want of a bleſſing, as the Pſalmiſt teacheth. And therefore let vsus pray for this bleſſing, as Abraham did, 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 hauehave to maintaine them, vnlike Leah, who comforted her ſelfe and praiſedGen. 29. 32, 35. God for children. Some would hauehave ſome one or two, as it were to play withall, or to inherite that they hauehave, but many they cannot away with: but theſe are moſt to be condemned, who vſe meanes and medicines to preuent children, or ſin in the ſinne of Onan, whom the Lord ſlew: for it isGen. 38. 9. murther before the Lord. Laſtly, from the prayer made to the Lord for louelove betweene them, and the encreaſe of children, wee may obſerue two other things: Firſt, that louelove 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 toPſal. 107. 38. & 127. and 128. Gen. 20. 18. & 29. 31. & 4. 1. & 29. 3…. God for them. And therefore muſt we acknowledge them from God, as Eue did, and Leah; if wee want them, pray to him for them, as Hannah and others did, and then care to bring them vp well, and dedicate them to Gods ſeruice in ſome lawfull calling, in thankefulneſſe for his ſo great a mercy.
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 onelyonly mentioned, their maids are left out, but vnderſtood in them: for that they were the wiues gift vntounto 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 ſonneforeign commeth from a word which ſignifieth to build: ſo as the bringing forth of children, is as the building vp of an houſe, by which a familie is named for the cohabitation of man and wife together: ſo wee call our kindred and ſtocke, our houſe. Note here howſoeuer men hauehave the name of the houſe, and by them commeth the poſteritie to be honourable, yet are 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 nameGen. 32. 28. & 35. 10. by God himſelfe, to comfort Iacob in great feare for his brothers comming againſt him, and to ſhew his more excellent eſtate then before: for the change of a name, was to expreſſe a more happy condition, as may appeare in a new nameEſai. 62. 2. Gen. 17. 5, 15. promiſed to the Church, and giuen alſo to Abraham: and here before Iacobs name was called Iſrael, it is ſaid, The Lord bleſſed him, and gaue himGen. 32. 26, 27, 28. the name, ſo as with the change of the name, was the change of his eſtate foretold. The ſignification of this name, which is the next thing, is, preuailing with God: whence wee in Chriſt areGen. 32. 28. Gal. 6. called, The Iſrael of God: for that we preuaile with him through Chriſt. The third thing is the euent according to the name, for hee preuailed againſt Eſau by Gods mercy: for though heeGen. 33. 4. & 36. 6. came againſt him with foure hundred men, yet was his heart ſo mollified at the ſight of his brother, as hee with teares embraced him for ioy of their meeting; and afterwards when Iacob was in Canaan, Eſau gaue way vntounto him, and went into Edom, and left him the Land. Thus God made good his Promiſe to Iacob, and made him Iſrael, a true Preuailer: for God giueth no ſignes to his children, but he maketh the ſame good in the effects, and the euent anſwerable thereunto. So much for the words: but in this that theſe Elders and people doe pray for a bleſſing of children, from the conſideration of Gods former mercies to others; and alſo doe take their example from ſuch as did build vp Iſrael, Gods Church; and not Babel; Bethel, and not Bethauen, we may learne; Firſt, that Gods bleſsings to others before vsus, are a motiue to vsus 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 onelyonly for their preſent good which receiue them, but to ſhew how ready the Lord is to ſhew the like merciemercy to others, if they themſelues by their ſinnes hinder not the ſame. Therefore let vsus 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, andPſal. 144. 12. the daughters as corner ſtones poliſhed: theſe be the arrowes which make the man bleſſed that hath his quiuer full of them. But alas, how fewPſal. 127. 5. deſire ſuch children? Moſt deſire them for their name, for to poſſeſſe their inheritance after them, but not for the enlargement of Gods Church: for if ſo, we would not marry for meere pleaſure, as many doe; or for the world, as not a few doe: but in the Lord with ſuch as feare God, and ſo for Religion ſake, and hauehave a care to bring vp our children in the knowledge of God, and not in the corrupt manners of the world, and faſhions of the times, as moſt doe vntounto vanity; or but vntounto meere ciuility, as many doe, which are well accounted of, yet neuer bent their thoughts to true pietie in the education of their children.
And doe thou worthily in Ephrata.] This Ephata Gen. 35. 19. & 4…. 7.is ſaid to bee Bethlehem; yet ſome diſtinguiſh them thus, as Ephratah to bee the countrey, and Bethlehem the City; the one ſignifying encreaſe, the other the houſe of bread; which being ſo, it noteth that 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 vponupon this ſhould make vsus thankefull to God, who hath for a long time made our countrey and fields Ephrata, and our cities and townes Bethlehem. And let vsus take heed of ſinne, which will cauſe the Lord to turne our plenty into ſcarcity, and make a barren wilderneſſePſal. 107. 33, 34. of our fruitful Land, for the wickedneſſe of vsus the Inhabitants which dwell in it: for wee doe greatly prouoke him to wrath, in abuſing his bleſſings to pride, idleneſſe, gluttony, drunkenneſſe, whoredome, and want of mercy to the poore, as did wicked Sodom in her fulneſſe. But let vsus take heed: for the Lord will not euer ſtriue with vsus thus in merciemercy; his iuſtice cannot euer ſuffer it.
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 hauehave 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 intēd to marry, prouide honeſtly aforehand for the maintenance of marriage, as Abraham did for Iſaac his ſonne, and notGen. 24. ruſh, through vnbridled luſt, as many young lads and laſſes, poore and beggerly doe in theſe daies, to their owne hurt, and the putting of a burthen vponupon their neighbours, when they cannot maintaine their charge. If any hauehave improuidently married, and now doe feele the ſmart thereof, let them lay their hands to labour, and be the more painefull to get, to vphold their family, as Iacob Gen. 30.did; and if they be godly and faithfull in their labour and ſeruice, God will bleſſe them, as he did him, in their meaſure, and as he in his diuine wiſdome ſhall thinke meet for them. If we take the words as they be in the tranſlation, doe thou worthily, let vsus 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 onelyonly lawfull meanes lawfully, auoiding all fraud, deceit, and vniuſt courſes to get riches: then pietie, which is a holy depending vponupon God for a bleſſing vponupon the lawfull meanes, which he daily begges at his hands, not reſting vponupon his owne wit, or paines-taking: and laſtly,Heb. 13. 5. contentation, not eagerly purſuing after riches, as moſt doe, who fall into temptation, and a ſnare,1. Tim. 6. 9. and into many fooliſh and noyſome luſts, which drowne men in deſtruction and perdition. Secondly, in keeping, a man doth worthily, when therein is ſhewed frugalitie, a vertuous ſparing, and not a niggardly keeping in, vnbefitting his ability, his place and perſon; ſo alſo equitie euen in this, when he will not withhold from another, that vvhichwhich is not his ovvne to keepe; for iniuſtice may be as well in keeping, as in getting; and thirdly pietie, vvhichwhich is, vvhen he ſets not his heart on riches, truſts not in them, nor is lifted vp aboue his brethren, but knovveth himſelfe vnderunder God, in the midſt of his vvealth, vvalking therefore religiouſly and humbly, this man ſo doing, doth vvorthily. Thirdly, in imploying or laying out, hee doth worthily, when hee is liberall to good vſes, for the good of Gods Church, as was Dauid, and his Princes; & Salomon for the Temple; the Iſraelites before for the Tabernacle; and Hezechias and the people for the Prieſts and Leuites:2. Chro. 31. 4, 5, 6, 8. ſo for the Common-wealth, and place of his dwelling, and withall to lay out for his owne family, to maintaine himſelfe, wife and children, as befitteth his place and after his ability; ſo to take care, and freely to giuegive to nouriſh his whole family with food ſufficient, not neglecting the poore, but to be ready to lend to ſome, and to giuegive to other ſome, as their needfull eſtates ſhall require. Thus ſhall he by liberality and charity doe worthily in laying out.
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 Pſal. 20. 1. King. 1. 37.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 vsus 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 his2. Sam. 8. 13. 1. King. 10. 1 2. Chron. 9. 5. Heb. 11. 2. wiſedome and acts, and likewiſe others obtained good report; and the fame of our Sauiour was ſpred abroad by his Life, Doctrine, and miracles; and euen Ruth a poore woman and ſtranger, byChap. 3. 11. her vertues was made knowne in Bethlehem. And this commeth to paſſe by the excellencie of well-doing in the minds of ſuch as louelove it themſelues, who cannot but in heart approue, and in tongue extoll it, and ſet forth the due praiſes of ſuch as doe worthily. The Lord alſo putteth this bleſſing vponupon well-doing, that the Doers ſhall receiue honour and praiſe of men: ſo got Dauid praiſes euen aboue Saul, and was honoured1. Sam. 18. 7. by the commendations of his fact, before the King. Therefore when wee ſee men to doe worthily, let vsus ſet out their praiſes: for their incouragement, and to pricke forward others to welldoing, and not bee like the enuious Scribes and Phariſes ſeeking to diminiſh the honour of Chriſt; nor like Saul, who ſought the life of Dauid; and the Ephraimites, the deſtruction ofIud. 11. and 12. Iephte, for their worthy deeds: ſuch a blacke poyſon is enuie, as it bedarkeneth the name of welldoers, as much as it can, rather than to make it famous.
In Bethlehem.] Heere is the place where they deſire to hauehave 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 worthilyLuke 4. 16, 17, 18. in Nazareth, Iephte among the Gileadites: for their good and the well-fare of all Iſrael, if Ephraim had ſo taken it. This is a memorandum to Miniſters, there to doe worthily, where God placeth them, and were they hauehave their liuing, and not bee like ſome that can doe worthily abroad ſometimes, but at home will take little or no paines to teach their people. This alſo ſhould put Gentlemen and men of place, in mind to doe worthily in the countrey in good houſe-keeping among their Tenants, from whence they hauehave their reuenues; and not get vp to Cities, there to keepe a priuate table, to encreaſe their eſtate, or elſe to vphold their pride. Neither yet is it enough for men to dwell in the country, as diuers doe, but doe not worthily, their Neighbours being neuer a whit the better for them, but are either ſo niggardly, as they benefit none, liuing onelyonly to themſelues, or elſe ſo prodigall, as they rob their Tenants with borrowing, and diuers other wayes, both ſorts ouercharging them.