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. 18. Sermon.

10 Then sayd hee, Blessed be thou of the Lorde my daughter, thou hast shewed more goodnesse in the latter end, then in the beginning, in as∣much as thou followest not yong men were they poore or riche.

11 And now my daughter, feare not: I will doe to thee all thou requirest: for all the Ci∣tie of my people doth know, that thou art a ver∣tuous woman.

12 And now it is true that I am they kinseman, howbeit, there is a kinseman neerer then I.

13 Tarry to night and when morning is come, if hee will do the duetie of a kinseman vnto thee, well, let him do the kinsemans duty: but if he•• will not do the kinsemans part, then will I doe the dutie of a kinseman, as the Lord liueth, sleepe vntill the morning.

THE notable woman RVTH asked of BOHAZ here first hus∣bands kinsman, that he shuld marry her, as it is immediately

before. Now hēceforward doth follow, what BOAZ aunswered to her. Blessed (saith he) thou art, or shalbe of God, or frō god. my daughter. The septuagintes do translate it, eulogemene suto curio theo. BO∣AZ calleth her his daughter, who called her selfe his handmayd: and he prayeth to god the only giuer of al good things, to blesse her both in bodie and soule. Or he saith this, that she had receiued great giftes of God, and was acceptable vnto him. That kinde of salutation is other where extant. 1. SAM. 15. SAVLE meeting SAMVEL saluting him, sayed: Blessed be thou of the Lord. In the new testament LVK. 1. chapter. The Aungell GABRIEL saluting the holy virgen, sayd: eulogement suen gunaixi that is, blessed bee thou a∣mongest women, that is, thou art in fa∣uour with God: it is a great thing to be in fauor with a prince, much more with God. Thou art that happie and blessed woman, whiche God chose out of all womenkinde, that the messias might be borne of thee: for vnder the name of blessing, the Hebrues do vnderstand all

kinde of happinesse. Hee sayth that her last pietie was greater then the first. The first pietie or bountifulnesse was, that shee did reuerence her husbande, when he was aliue, and that shee loued him, and also shee did not forsake her mother in-law, her husbād being dead. Her latter pietie was, that shee, being at libertie from her husband, did not fol∣low lust, she did not seek for yong men, were they rich or poor, but she did keep her selfe safe vnto her husbandes kins∣man, that shee might haue seede accor∣ding to the law, and rayse vp the name of the dead to their posterity. She might haue had a young husband, eyther in her owne country, or among the Israe∣lites: but shee had rather marry an olde man, than doe against the law. Notable deedes are to be praysed, both in men and women. BOAZ did not alow the maner which shee vsed in seeking a hus∣band, or at the least, he could not haue praysed it in any other, which had not the like cause. For that which shee did, had an outward apearāce of euil, but he

doth not iudge according to the out∣ward appearaunce of this worke, but ac∣cording to RVTHES intent and purpose. He thought that that which she did was not of lightnes and lust, but at the com∣maundement of her mother in law, that there might be seede raysed vppe accor∣ding to the law to the former husband. For he doth consider that she hath liued hitherto well, and so behaued her selfe toward her mother in-law, that she was worthie of a notable husband.

And because BOAZ did so indiffe∣rently iudge of that deede which had an outward appearance of euill, & doth take it in good part, truely, we ought not to interprete in the worst parte those thinges, which haue the appearaunce of good, and are in their own nature good & right: There are some who take in the worsepart, the words & deeds of others, through a certain corruption of nature, being led by no probable reason. Sainct PAVLE in the 1. to the COR. 13. chap. sayth, loue doth not thinke euill, it be∣leeueth al things, it hopeth for al things.

Wordes and deedes whiche are doubt∣full are to be well interpreted, but not the euill. Looke howe muche the worse a man is, so much the more suspitious is he. It is commonly sayd, he that is euill thinketh euill, and in this matter they doe follow the nature of the deuill. But who so will not be suspected of euill, must keepe thēselues from these things, which make men to be suspected of o∣thers. Numb: 32. chap. MOSES suspected the two tribes and an halfe, begging the land beyond Iordaine, which was verie fertill, that they woulde forsake theyr brethren in daungers. But after they had declared theyr purpose, they took away that euill suspition out of his mind, and out of the minds of the other Israelites: 2. SAM. 10. chap. DAVID sendeth Am∣bassadours to the king of the Ammo∣nites, to comfort him after the death of his father, but the king harkening vn∣to flatterers, suspected them of treason, whereof most cruell warre arose. There∣fore wee must not harken vnto backbi∣ters, and flatterers, who doe put euill

suspitions into mens mindes. Also in matters of religion, all thinges are to be set foorth openly and plainly, least gree∣uous suspitions arise in the minds of the simple. For there are some, who al∣though they vnderstand the state of re∣ligion, yet they doe speake doubtfully of many pointes of religion, least great men shoulde be offended with them. And the example of RVTH doth teache vs, that we bee not ledde by our owne affections, or doe that which is pleasant to the flesh, neglecting the law of God. RVTH coulde haue had a young hus∣band, but she married an old man, least she should haue violated the lawe of the Lord. There are widowes whiche may easily haue riche husbandes, but either they will not haue Idolaters, or they will not forsake their fatherlesse childrē. Also there are men with whome riche wiues would marry, if they would goe out of those places wherein pure religi∣on is embraced, into such places where there is no mention made of it. Some∣time they do fauour theyr children, least

that if they marry wiues suche as they would, it shoulde be worse with them, the which, the children ought to bee thankefull for.

BOAZ comforteth RVTH whome a∣gaine he calleth louingly daughter, least that she should be afrayd of him, but be of good comfort. Peraduenture she fea∣red least shee should be accompted vn∣shamefast, or, that hee, being not well in temper, shoulde force her to commit whoredome, or els be repulsed. He doth add, that he would doe that which she required, that is, he is ready to mary her, for it is knowne to all the Citie that she is a vertuous woman, worde by word it is, euery gate knoweth, that is all the ci∣tie, eyther because that iudgement was executed in the gate, 〈◊〉〈◊〉 the gate by Si∣nedoche is put for the whole Citie.

First of al in contracting matrimonie, thou must looke that the modest beha∣uiour and honesty of the woman, which thou art about to marry, be knowne to all men. But in our times, the first que∣stion is of wealth, and the last of maners,

it is a good thing if a woman be not de∣med, if it be knowne to all the citizens that she behaued her selfe well from her youth: it is very filthie on the contrarie parte, if it bee knowne to bleare-eyd-men and to barbers, that she hath bene a woman desiled and vnshamefast.

He addeth a condition, vpon which condition hee will marry her. I doe not denie, sayth hee, that I am thy kinsman (some doe thinke that BOAZ was ELI∣MELECHES brother sonne) but there is one of nearer affinitie to thee. I will conferre with this man of this matter, if he wil doe according to the law of con∣sanguinitie, and marry thee, it is well, but if not, I wil marry thee, according to the law of kindred. He had rather marry her by and by, but he would not take a∣way the right of his kinsmā. If he would haue married her, BOAZ had done hym an iniurie, if he had married her, before he had aduised with his kinsman. The same reason is also to be hadde in other matters. Iustice is that vertue, whiche doth giue so euery man, his owne. We

ought to be so farre from withholding those thinges which are another mans, without his consent, that wee ought ra∣ther to defēd his right from others. And in that hee doth not by and by, bid her come to him, and promise her mariage, hee doth admonishe them which are a∣bout to marry, not to make too muche hast, or runne headlong by followyng theyr owne affections. For we must be∣ware least any impedimentes be found. For there are some things which do ei∣ther hinder marriages about to be con∣tracted, or do dissolue them whiche are contracted, those verses are knowne.

Error, conditio, votum, cognatio, crimen, Cultus disparitas, vis, ordo, ligamen, honestas. Si sis assinis, si forte coire nequibis: Haec socianda vetant, connubia tuneta retraetant.

The vow of virginity, vnder the pope doth hinder marriage: and also or∣ders, as if any man be a clearke, of which matters, there is no occasion that wee shoulde vse many wordes in this place. BOAZ first, concluded the matter with

his kinsman. We vse in other contractes to consider of all things thorowly, there is more neede of great care in marriage. Also we must beware in contractes, that we doe not anie thing deceitfully. And it is good, after marriage is contracted not to delai the mater ouer long, for ma∣ny dangers which may arise of the same, but to confirme it openly. He affirmeth by an othe, that he will marry her, if the other refuse it. It is also read of other Sainctes, that oftentimes being not re∣quired, they vsed othes in weighty mat∣ters. This is to be noted against them, which doe altogether reiect an othe. He sweareth, that hee might put her out of doubt. But vnlesse there were a greater religion of swearing in the old time, thē is nowe, truely hee could not haue put her out of doubt. For sometime euen great Princes doe deceiue others tho∣rowe swearing, and oppresse them be∣fore they be aware. That which BOAZ promised he thorowly performed.

He commaunded her to sleepe vntill morning: he would not haue her in the

night to wander in the streetes: It is the part of women in the night time to stay at home, for many dangers which may befall them. Also it is very profitable for youths, to be kept at home in the night, for the night doth yeelde many occasi∣ons of great euils. Let them spend their time at home in reading, or other honest exercises.