The book of Ruth expounded in twenty eight sermons, by Levves Lauaterus of Tygurine, and by hym published in Latine, and now translated into Englishe by Ephraim Pagitt, a childe of eleuen yeares of age

The 2. Sermon.

1 In the time that the Iudges ruled, there was a dearth in the land, and a man of Beth∣lehem Iudah went to soiorne in the countrie of Moab, he, and his wife, and his two sonnes.

2 And the name of the man was Elimelech, and the name of his wife, Naomie: and the names of his two sonnes, Mahlon, and Chili∣on, Ephrathites of Bethlehem Iuda: and when they came into the land of Moab, they continued there.

THe thinges that are especially handled in this chapter are these:* 1.1 ELIMELECH in the time of famine went into the land of MOAB, and there he dyed: hys sonnes also when they had maried them wiues of the daughters of MOAB depar∣ted

this life. NAOMI being left a widow, returned to BETHLEHEM: both her daughters in law do accōpany her som part of the way. But ORPAH returned by and by to her kindred. RVTH accō∣panied her mother in law, returning in∣to her countrey. All men marueiled at NAOMIES comming. Lastly, is the tyme noted when she returned home.

The first part, or first member of this Chapter, doth shew how ELIMELECH went with his wife and hys two sonnes, out of BETHLEHEM into the land of MOAB in the time of famine, and it containeth many things in few words. First, it sheweth when this history hap∣pened, namely in the time of the Iudges of ISRAEL. But vnder what Iudge, (of which many are named) this befell, it is doubtfull. Some doe report, this hi∣storie, to be done in the time of EHVD: some are of that opiniō, that it was done in the time of DEBORA and BARACK, o∣ther some say, it was done in the time of IEPHTE, who after great mischiefes which the MOABITES had done to

the Israelites, (from whence this fa∣mine arose which is made mention of heere) at length hee tamed them. If you say ELIMELECH should not haue place amongest the MOABITES, being ouer∣throwne by warre, but rather that hee should haue bene torne in peeces of thē at that time, they will aunswere that they were so oppressed, and beaten downe that they durst not hurt the Israelytes. IEPHTE gouerned the people sixe yeers his history is extant in the tenth eleuēth and twelfth chapters of the IVDGES. IB∣SAN succeeded him, whome the Hebrue doctors wil haue to be BOHAZ DAVIDS graundfather & to haue had two names. This man gouerned ISRAELL seuen yeeres as it is in the twelfth chapter of the IVDGES. IOSEPHVS includeth this history in the time of HELI: but LIRA sheweth vppon the first chapter of this booke, that that agreeth not with the accompt of times. But it nothing auai∣leth to our saluation to knowe the parti∣culer time wherein these were done, o∣therwise the holy Ghost woulde not

haue let it passe. It is inough for vs ge∣nerally to knowe that this was done in the time of the IVDGES.

The cause whiche doth moue this man to leaue his countrey doth seeme to be a famine,* 1.2 for the texte sayth that there was a famine in the land of Israell. For of∣tentimes holy fathers, will goe from one place into another in the time of famine that they may nourishe themselues and their family more fitly. As in the 12. chap. of GENESIS: ABRAHAM went in∣to AEGIPT in the time of famine, which is called the barne of the worlde. So in the 26. chapter ISAAKE when there was a famine went vnto GERAR to ABIME∣LECH. But God appearing to him in a dreame warned him that he should not goe to AEGYPT, but should keep himself in those places which the Lord shoulde shew him. Also the history is knowne of IACOB or ISRAELL, how hee sent hys sonnes for foode, into AEGIPT often∣times. Afterward the famine continu∣ing long he went himselfe and his hous∣hold to his sonne IOSEPH. Here also

may be added, the story of the SHVNA∣MITE, whose sonne ELISHA raysed from the dead, hee bad her goe into another countrie, for God would bring vppon the land a famine, which should endure seuen yeeres, as it is in the second book of the kinges and the 8. chapter: whiche woman following the counsell of the Prophet was preserued in the time of fa∣mine. And for the same cause ELIME∣LECH went together with his into the land of MOAB, which peraduenture then abounded with fruit: but the Hebrues (as LIRA sayth) do imagine some other cause. For they say that ELIMELECH was a mightie and wealthie man, of whom whē the famine raigned many of his kinsmen and poore men did require thinges needefull for them, and there∣fore that he might be rid of his trouble, and not spend his goods, left his coun∣trie and went into the land of MOAB with hys housholde, where hee being driuen vnto great pouerty, died with his sonnes. If he trauailed for this cause, as it sometimes appeareth some doe, hee

coulde not be excused, for it is in the Prouerbes of SALOMON. 21. chapter. He that stoppeth his eares at the crying of the poore, shal also cry and not be heard for there is a iust reuenger of the poore and afflicted. It is knowne to all men what happened to that riche man clo∣thed in Purple, mentioned in LVKE. 16. But who can but maruell from whence the HEBRVES haue these fantasies, they doe bring in many monstrous fables in the expounding of the holy Scriptures. For whē they had cast away Iesus Christ the light of the world, they wer worthy to walke in darknesse. And the doctrine of the Gospell being oppressed, and o∣uerwhelmed Christians harkened to monstrous lies.

As concerning famine,* 1.3 against the Prophetes, it is numbred amongst the foure plagues, with the which GOD doth punishe men, and these are they: the pestilence, famine, warre, and cruell beastes. Howe grieuous the trouble of famine is, may be gathered by this, that it doth driue men oftentimes into ban∣nishment.

Truly God doth send famine for the sinnes of his people, where and when he pleaseth.

It is not to be gathered that those that be oppressed with famine are worse thē others. For oftentimes godly men are oppressed with famine, not because hee would ouerthrow them, but that hee might prooue them with this crosse, and also stirre th••m vppe therewith as by oth•••• 〈◊〉〈◊〉. They do prouide for their thinge•• by lawfull meanes, true re∣ligion being kept safe, and they gouerne themselu••s farre otherwise, then wicked ones doe when they be in that case. The HEBRVES saye that God punished the ISRAELITES, with sharpe and cruell fa∣mine because that after IOSHVA and the ELDERS were dead, who had seene the miracles of God, they were slack in kee∣ping hys commaundementes. For it ap∣peareth by the story of the IVDGES how the Israelites forsaking the lawes turned to Idols, and so they were afflicted with diuers afflictions.

The sonnes of ELIMELECH are called

Ephrathites, of BETHLEHEM IVDA: which is called so, that it may be distin∣guished from another City of the same name that is in GALILIE of the lott of ZEBVLON. As it is in the 2. chapter of MATTHEVV: The Priestes and Scribes of the people, being demaunded of HERODE where the Messias should bee borne, aunswered in Bethlehem Iuda. This Citie is also called Ephrata as it is in the 35. chap, of Genesis, RAHEL died of childbirth in the way to Ephrata that is Bethlehem: and IACOB raised a piller vppon her graue. For the Fa∣thers were woont to haue theyr graues neere the high wayes, and that is testi∣fied by many Epitaphes set vpp for tra∣uelers. As concerning the etimologie of these names, Bethlehem doth signi∣fie the house of bread, that is after the Hebrues aboundaunce of fruit: it was situated in a good and a fruitfull place.

Some wil haue Bethlehem to bee called the house of bread, for that miste∣rie that Christ (who said in the 6. chap∣ter

of IOHN, that hee was the bread of life) shoulde bee borne there. But HIE∣ROME calleth EPHRATA KARPOPHO∣RIAN which signifieth plentifulnes. So this Citie for the agreement of the sig∣nification 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 Bethle∣HEM, and afterward the Aungell sayd vnto the Shepheards, this day a Sauiour is borne vnto you in the Citie of DA∣VID which is Christ the Lorde. It was so called because it was DAVIDS coun∣trie, partly because he did reedifie it: partly because Christ the sonne of Da∣uid 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 peraduē∣ture those which haue bene of that fa∣milie, are called Ephrathites: eyther for some excellencie in them or by the figure antonomasia: the Chalde inter∣preter doth adde noble men.

It is accompted amongest the exter∣nall goodes to be borne in a notable countrie, and of noble parentes: who haue descended of good and noble fa∣milies, let them take heede that they do not any thing vnworthie of theyr pa∣rentes: But they that come of base pa∣rentes: 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 habita∣tion of his auncestours into the land of Moab? Of this deed it may be disputed of in both partes. They which doe ac∣cuse him maye vse these or some other argumentes. First the Israelites were forbidden the companie of that nation. For in the 23. chapter of DEVTERONO∣MIE: God made a law that the Ammo∣nites nor the Moabites should come in∣to the Church vntill the tenth generati∣on: not that he would forbid them from the hearing of the word of God, or em∣brasing 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 He∣brue 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 flee∣ing 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 chil∣dren into daunger of idolatrie. For eue∣ry 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 in∣to 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 be∣fall to him heere.

They who defēd this deed, may bring in these arguments: first that that hee did, he did not by wordly coūsell with∣out the cōmandement of God: but by the examples of godly men recited a∣boue: whome famine hath not once constrained, but manie times to liue as straungers. Next wee must not tempt God: his promises maketh not vs sloth∣full, and that hee ought to prouide for himselfe and his, and hee left his coun∣trie 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 ful∣filled. Although this argument may be aunswered, that God often-times v∣seth 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 coue∣tousnes, 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 ney∣ther prayse his deedes nor condemne him. When the scriptures doe not ac∣cuse 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 re∣ligion. 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 a∣gainst the IEVVES, as there is now at this daye of some Kinges and Princes (which will haue themselues to be cal∣led Christians) against the professors of pure doctrine. In this place also may be noted that it is written that ELIME¦LECH

was a straunger in the field of Moab. Sometime it is said that NAOMI returned out of the Field of Moab, the Hebrue worde signifieth a field, also a country, and the earth. Peraduenture he would not dwell in the Cities but in the fields that he might the lesse be cor∣rupted. In the Cities many occasions are layd before vs to entrap vs: For this cause it was that many dwelt in vilages and desert places. IONADAB counselled his sonnes the RECHABITES as it is in the 35. chap. of Iere. that they shoulde dwell in Tabernacles, and keepe sheep: by which meanes they might serue God best.

Generally we say out of the word of God, that wee must not forsake those places where the pure worde of God is preached openly. For it is most daunge∣rous to dwell there, where the worde of God hath no free passage. For if thou be in those places where thou hast the pure exercise of the word of God and then thou art sometimes in cōpanie with thē who doe not loue the trueth, although

thou doest heare some sermons yet by little and little thy faith will be weake∣ned: what will be done then, where no mentiō is made of Christ or of true reli∣gion and where we haue so many things before our eyes which may weaken our fayth.

But if necessitie doth constraine vs to dwell in those places, as it sometimes doth where wickednesse doth raign, we must take heede that wee doe not denie Christ. IOSEPH liued holily in the courte of Potiphar in Aegipt, at last being gouer∣nour of al Aegipt the called vnto him his father and hys brethren for the greatnes of famine to come to him. DAVID with sixe hundred men went into the land of Moab, great necessity driuing him ther∣to: though many interpreters finde fault with this his flight. 1. SAM. 27. NEBV∣CHAD-NEZZAR tooke Daniell, his fellowes, and many others captiues: as the Turke now hath in captiuitie flockes of Christians in euerlasting bondage, & to dwell amongest idolaters whether they will or no. But they should ende∣uour,

to liue amongest wicked men vn∣blameably. Ierem. 29. chap. hee doth teach his people howe they should be∣haue themselues in Babilon, vnder Ne∣buchad-nezzar. There are some who will say commonly: If thou beest at Roome, liue after the maner of Roome. They commaund to apply themselues to the times. But Christ in the 10. chap. of MATHEVV, doth require of his belee∣uers a confession of faith. They are greatly to be reprooued who of theyr own, will for gaine and such other light causes forsake Ierusalem and goe into Babilon.

We may learn by the example of the Moabites to yeeld harbor to good men: for though they were molested by the Israelites: yet we read not they did an∣noy ELIMELECH or anie of his. If thou sayst that they were so oppressed of the Israelites, that they did that against their will: yet it is euident that they did yeeld harbor to DAVIDS parentes when they were olde, as it is in the 1. SAMVEL. 22. chap. So the Aegiptians yeelded harbor

to Christ & his mother. God doth of∣tentimes commend vnto vs the state of straungers. Men are banished for manie causes, wee cannot alwaies stay in our own countrey, though we would most willingly there liue, let vs not shew our selues in this part worse than Gentiles. Aduise with thy self that the auncestors were not alwaies in their owne country but were straungers and pilgrimes: and consider the wonderfull conuersions which are of things, and the dayly chan∣ging of Empires, so that greeuous warrs may easily arise, by whiche many men are shutt out of their seates, and posses∣sions, and being mindful of the changes of worldly thinges, let vs deale wel one with an other. ELIMELECH is constray∣ned to depart with his. But if thou sayst that he was wicked, and that hee went with his will and no necessite driuing him: yet it is euident that there haue bene many godly and good men in all ages, which haue forsaken their countrie and left their houses against their willes. God doth in ISAI. 16. chap. threaten the

Moabites that hee will pull them out of their nestes, and yeeldeth this reason, because they do not harbour the Israe∣lites that flee in the time of warre, or if they do receiue them they betray them to their enimies.

Also women haue a notable example of NAOMI, who followed her husband into a straunge countrie. SARA also did not forsake ABRAHAM for his trouble∣some estate, though she did suffer great daunger not onely once for his sake and fault. And also other godly matrons haue with their husbandes, borne ban∣nishment and other troubles patiently. But if men are despisers of true Religion and go into a place, in which godly men cannot be conuersant with a safe consci∣ence, they ought not to cast themselues into open daunger. What doest thou thinke of those women which will shew themselues hard to goe with theyr hus∣bandes from one street to another? what doe ye thinke say I, of those women, if theyr husbandes should take great iour∣nies with great daungers and labours?

Truely it is a troublesome thing to dwel amongest straungers▪ but necessitie that sharpe darte, doth oftentimes pricke vs.

Notes

• * 1.1

  The deuision of the chapter.
• * 1.2

  The 〈…〉〈…〉
• * 1.3

  A famine.