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 BOOKE OF Ruth expounded in 28 Sermons.

The first Sermon.

THIS Booke is named after RVTH a most excellent wo∣man:* 1.1 not for that she wrote it: but because the historye is e∣specially made of her: for it maketh mention that shee was a MOABITE, and by what occasion she was conuer∣ted to the religion of ISRAELL and what she did; likewise how she was ma∣ried to BOAZ a man of great authori∣ty, & was mother to OBED, DAVIDS Grandfather. So the little booke ES∣TER hath the name frō Queen ESTER the principall person which is spoken of in that booke. Also the bookes of SA∣MVEL (that I may at this time speake nothinge of others) are named of the cheefe person. For though wee do wil∣lingly graunt, that SAMVEL the Pro∣phet

wrote the first booke vnto the 24. chapter: yet it is certaine that he could not proceede any further. For in the be∣ginning 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, & ther∣fore could not be put in writing by him: Yet it seemeth that it was therefore cal∣led 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 disci∣ples, 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 saluatiō. For that it is, not that book of the Chro∣nicles 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 ho∣ly scriptures, which by the motiō of the holy ghost are written of holy men, and deliuered of God to his church, and so wōderfully 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 ge∣neral cōsent of al godly mē, that the ho∣ly ghost is author of this book, we ought

not to vse muche labour to knowe the instrument which he vsed in writing it.

The argument or matter of this book,* 1.2 is this: ELIMELECH in the tyme of a famine, went with his wife & his two sonnes out of BETHLEHEM into the land of MOAB. There the father dying, the sonnes took them wiues of the MO∣ABITISH woman, who after certaine yeares died thēselues out of their owne coūtrie, leauing their mother and wiues aliue. NAOMIE in the mean seasō being certified that God had giuen plentie to his people, consulted for her return into her country. Both her daughters in law do accópanie her, she doth exhort both of thē, that they would tarry with their kindred. ORPAH therefore doth returne to her owne: But RVTH, when she could not be drawne away from her, came with her mother in law to Beth••ehem in the beginning of haruest. The Bethle∣mites marueiled what NAOMI ment by her cōming. In the meane season RVTH, went forth to gather eares, for to norish her selfe and her mother in law, and it

was not without the prouidēce of God that she came into the field of her kinse∣man BOAZ. When he comming in∣to his field vnderstood of his bayly what shee was, hee doth speake to her courteously, and charge hys seruauntes and reapers, that they hurt not her, she thanking him, being laden by him went home, and she tolde her mother in lawe in order euery thing that befell to her. She doth giue her counsell that shee should goe priuily into BOAZ barne, and that shee shoulde lye downe at his feete being a sleepe, and require him to be her husband according to the law of God, which cōmandeth the brother or kinsmā, to marry the wife of the brother or kinsman, that is departed without a son. RVTH doth obey her mother in law she doth demaund marriage of BOAZ, who doth aunswere, that there is ano∣ther who is neerer of kinne to her, then he was: and if he would yeeld his ••ight, he would marry her. And when on the next day, that kinsmā renoūced his right before the Iudges, BOAZ maried her, &

begat of her OBED DAVIDS grādfather.

This whole historie,* 1.3 seemeth especi∣ally, to consist of two partes: The first in the rehearsall of the miseries of NAOMI & RVTH: The next in the change of the estate of those women &c. namely how God had made thé rich again, whom he had throwne down into great pouertie.

The scope and the especiall intent of this history is,* 1.4 that the genealogie of DAVID, and so of our Lord and Sa∣uior Iesus Christ might be shewed, who was of his seede according to the fleshe. Christ is the scope and end of the law & prophetes. Also we shal heare hereafter, that this matter befell when the Iudges raigned ouer Israell, therfore it is well placed after the booke of the Iudges.

And though this booke is small, yet it doth contain many notable things,* 1.5, & yeeldeth great vse to all the parts of life, and therefore it may be compared to pretious stones, of which though many are little, yet they haue certaine excel∣lent vertues. This commēdation of ho∣ly scripture, which is written in the se∣cond

Epistle of Saint PAVLE to TIMO∣THIE and the 3. chapter, doth apper∣tayn to all holy bookes, and therfore to this also. The whole scripture is giuē by the inspi∣ration of God, and is profitable to teache, to im∣proue, to correct & to instruct in righteousnes, that the man of God may be absolute, being made per∣fect vnto all good workes. And also in the 15. chapter to the ROMAINES. For what∣soeuer thinges are written afore time, are written for our learning, that we through patience and com∣fort of the scriptures might haue hope. That wee may the better see the vse of this writing let vs mark some principal heads, which are propounded in it. Afterward euerie thing shall follow more fully in theyr places. First, as all holy bookes doe fur∣ther vs to the knowledge of god, so doth thys also. For it doth teache that Christ the sonne of GOD came of the IEVVES, and of the GENTILES which are sinners, and therefore apper∣taineth to them both. It doth teache that al thinges are gouerned by the pro∣uidence of the most excellent and great God: and also that by hys direction ma∣riages

are made betweene husb••ndes and wiues. RVTH being willing to ga∣ther eares of corn, that she might ••ether liuing, fell into BO AZ fielde, whiche was the occasion that shee b'ecan••e hys wife and mother to OBED. We sh••ll see how God doth alwayes exercise t••e godly, with diuers afflictions, as pouer∣tie, barrennes, bannishment and hunger, and bring theyr estate to that passe, so as they may seeme vtterly to be vndone, but if they be not ouerwhelmed with aduersities, but beare al things patiently, looking for his heauenly helpe, and cal∣ling on him, oftentimes their afflictions are chaunged into a notable estate: yea, euen in this life.

Moreouer, we shall learne out of this history, howe God hath a care of the GENTILES, and also that hee hath hys chosen amongest them, as IETHRO, NAAMAN the SIRIAN, the widow of SAREPTA, and the NINEVITES, &c, Not that we say that they were saued with∣out Christ. Also he would haue RAHAB and RVTH ioyned to the seed O ABRA∣HAM,

that the MESSIAS might be born of them in his appointed tyme. Wiues, Mothers in lawe, daughters in lawe, wi∣dows, fathers of housholds, seruaūts, la∣bourers, haue here notable examples to follow. Let vs learne, that strangers and poore men, our kinsmē and those which are newly conuerted to true religion are to be well handled, neither to be hurt in wordes nor deedes. We haue a notable exāple propounded to vs, how BOAZ kept his fayth, also there are rewardes ordained for our vertues in this life. Therfore let not any man say, that it is all one whether we doe well or euill.

There are nine notable persons made mention of in this little booke, ELIME∣LECH, NAOMI, MAHLON, CHI∣LION, ORPAH, RVTH, BOAZ, his bailiffe, and the kinseman that did yeeld his right, by euery one of them, exam∣ples of our dueties are propounded to vs, which by Gods assistāce we wil mark in theyr places. Let vs giue great thanks for the vnspeakable gift of God, that he would haue his holy scriptures to bee

written: and to be preserued through so many sharpe tempestes, and read out of those fountaines to his Churches, and let vs be occupied in them both day and night, and cast away those lying and vn∣profitable bookes in which fooles are most exercised.

CAP. 1

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:* 1.6 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,* 1.7 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,* 1.8 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.

The 3. Sermon.

3 Then Elimelech the husband of Naomie died, and shee remayned, with her two sonnes.

4 Which tooke them wiues of the Moabites: the ones name was Orpah, and the name of the other Ruth: and they dwelled there about ten yeares.

5 And Mahlon and Chilion died also both twaine: So the woman was left destitute of her two sonnes, and of her husband▪

IF any man wil be conuersant in the reading of the holye scripture with profite, first he must marke the sence & scope of euery place, next euerie thing must be referred, to the confirmation of faith, and the amending of manners, as to the especiall end. As concerning these fewe wordes, our writer saith ELIME∣LECH departed out of this life, leauing NAOMI, and her two sonnes whiche

married them wiues of the Moabites: as it is noted after in the fourth chapter. MAHLON maried RVTH: CHILI∣ON maryed ORPAH: & they taryed ten yeares out of their owne countrie. Af∣terwards they both died, NAOMI was left aliue destitute of her husband and her two sonnes.

The Hebrues say, that this RVTH was the daughter of EGLON King of Moab, whom EHVD (who is also called A••OTH) thrust through with a dagger, IVDG. 3. whome some Christian inter∣preters doe follow: but it is not proba∣ble, that that king woulde marry hys daughter, to a Hebrue, a poore man, and a man dwelling out of his countrie: or suffer her, to liue in pouertie: neither semeth it to agree with the accompt of the times. But the Iewes are woont to vaunt much of theyr countrie men, and ambitiously to counterfait, I know not what nobilitie, according to the maner of them which being poorer then Co••∣DRVS and of no estimation, yet somtime they doe falsly brag of 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 Bethlehē, wel in marrying Moa∣bitish womē? For God had made a law, that such marriages shuld not be made. NVMB. 25. chap. The women of Am∣m••n did entise the Israelites to fornica∣tion and Idolatrie, and of this it arose, that they ought not to marry or make a league with the Ammonites or Moa∣bites. 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 daugh∣ters to thy sonnes, & they should com∣mit fornication after their Gods: and al∣so entise thy sonnes to commit fornica∣tion after their Gods. Idolatrie (that I may note it by the way) is euery where in the scripture figured out by whore∣dome. 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 a∣dulterie. This Metaphore doth expresse notably the disposition of Idolaters. For adulteresses and adulterers, doe thinke night and day of their filthy loues: neg∣lecting the care of houshold affaires, and spending their goods vpon adulteresses and adulterers: They doe excuse the vi∣ces of adulteresses and adulterers: they cannot be brought from the loue one of another, they canne abide no war∣ning.

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 re∣peate 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 be∣cause 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 scrip∣ture maketh mention of the Ammo∣nites and the Moabites. 1. booke of the KINGES the 11. chap. to whom he graūted, that they shuld build them temples to their Gods, neither is it to be doub∣ted,

but that he had many probable rea∣sons 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. Chro∣nicles, 21. chap. It is said that IORAM the sonne of IEHOSAPHAT liued no other∣wise 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 con∣uerted to the truth. For there is a lawe extant in the 21. chap. of DEVTER. that a woman taken captiue might vpon cer∣taine conditions be married with an Hebrue. SALMA who is also called SAL∣MON, a Prince of the tribe of Iuda, mar∣ried RAHAB a Cananite. BOAZ married this RVTH, which women are placed in the genealogie of Christ, MATTH. 1. DAVID married MAACHAM the daugh∣ter of the King of GESVR. Neyther is it to be thought, that those marriages were vnlawfull.

That we may come nearer to the mat∣ter, whether did these two brethren wel or no, in marrying wiues of the Moa∣bites, 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 Moa∣bites, 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 re∣proche 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 argu∣ments 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 faith∣full, 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 Moa∣bites and Ammonites, not onely be∣cause they were Idolaters, but also for other causes, set downe in EXOD. 23 Chap. But NAOMIE doth confesse af∣terward, that both these, did shew their mariage fayth to their husbands. Those two sonnes ought to haue returned in∣to their country & married wiues there: For they were not ignorant that by the law the Israelites were forbidden mar∣riage with straungers, and this lawe was repeated oftener thē once. But it is most daunger when the Israelitishe virgins do marry the Moabites, and other stran∣gers. Also in the new testament, marria∣ges 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 vn∣beleeuers: 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 wic∣ked, for wealth, for power, or for other temporall profites. Yet at least some re∣gard ought to be had of these Children, which comming of vnequall matrimo∣ny, are commonly badly brought vp: In GEN. 6. chap. the sonnes of the holy Fa∣thers 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 con∣uersant

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 Idola∣ters. And there may manie newe exam∣ples 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 hus∣bandes, in which there is greatest daun∣ger: 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 for∣ward.

Of that that it is sayd that ELIME∣LECH 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 GE∣NESIS the 5. chap. wherein those fa∣thers which liued long, are numbred, who florished before the floud, & of eue∣ry of them it is said, they re dead. All o∣ther daungers may be auoyded by some meanes, but the daunger of death can∣not 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 li∣ued 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 shoul∣dest 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 despi∣sed. 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 go∣ing a iourney, wee must beware of wic∣kednes, 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 scrip∣ture 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 E∣LIMELECH: 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 despi∣sed 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 dis∣eases. 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 hus∣band 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 in∣to 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 en∣deuoure 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 deli∣uer out of great troubles.

The 4. Sermon.

6 Then she arose with her daughters in lawe and returned from the countrey of Moab. For she had heard say in the countrey of Moab

that the Lorde had visited his people, and geuen them bread.

7 Wherfore she departed out of the place where she was and her two daughters in law with her, and they went on their way to return vnto the land of Iudah.

8 Then Naomie sayd vnto her two daughters in law, goe returne eche of you vnto her own mothers house: the Lord shew fauour vnto you as ye haue done with the dead and with me.

9 The Lord graunt you, that you may finds rest, either of you in the house of her husband. And when she kissed them, they lift up theyr voyce and wept.

NOW hee entreateth of the re∣turn of NAOMIE into her coū∣try. In the first place is shewed how as soon as she heard that the Lorde hadde giuen plentie to the Israelites, she presently betooke her selfe to her iourny, that she might return in∣to her countrey. Both her daughters in lawe kept her companie and followed her a little way as it seemed of no other purpose then to leaue their owne coun∣trie, and to goe with her into the land of Moab.

We doe learne out of this place from whence aboundance of thinges doe come. For the scripture saith, God visi∣ted (which worde is taken both in the good part and euill) his people and gaue them bread: that is, fruit, corne, and o∣ther thinges necessary for the sustenance of life. All which amongest the Hebrues is called bread, as also in that petition, Giue vs this day our dayly bread:: GOD therefore doth giue vs all things neces∣sarie. But as God in his mercy doth giue vs aboundance: so of his iustice doth he giue vs scarcetie: He worketh by second causes, yet hee is not bound to them. Therefore let vs pray that hee deale not with vs according to our desertes, but according to his great mercie.

But here is a notable example to be followed of NAOMIE. For she by and by assoone as the famine ceased, went out of the idolatrous nation to the peo∣ple of God, as if it were to a hauē: so let vs also as often as occasiō is offred flie to that place, where we may serue God with a pure conscience, let vs embrace

him with both handes especially if the word of God be preached publikely in our owne countrey. DAVID in bannish∣ment did first complaine of this, that hee could not be present in the holy assem∣blies, and as the Hart doth earnestly de∣sire the riuers of waters, after that he is chased of the hunters, so his soule thir∣sted after the Lord. 2. SAMVEL. 2 chap. DAVID hearing that Saule was dead, by and by he consulted with the Lorde, if he should goe vnto ZICLAG into some Citie of the tribe of IVDAH esteeming nothing more then to returne home with speede, hee being commanded of God without delay went with his wife and fellow souldiers to Hebron. If wee liue in those places, where religion is freely exercised wee can scarse containe our selues in our callinges, what then will become of vs, there where no men∣tion is made of the word of God, and so many wicked examples are dayly set be∣fore our eyes? Wherefore if thou fallest by some necessity amongst wicked men, assoone as thou canst commodiously,

chaung thy place: For there is a greater care to be had of our eternal safetye thē of all other thinges. Those Israelites are euill spoken of, and also deseruedly, which did not accept the allowance of CIRVS, and would not return into their countrie, but rather die in Babilon, than leaue their nestes.

It is said in the 18. APOCA. allegori∣callie, that wee must leaue Babilon and Moab, that is idolatrie and wickednes.

NAOMIE doth exhort her daughters in law, that ech of them should go home to their mothers house, she doth call it their mothers house not because theyr fathers were dead, for afterwardes in the 3. chap. BOAZ doth prayse RVTH be∣cause she did leaue her father and mo∣ther and came into the land of Israell: but because children and especiallie daughters are most conuersant with the mothers and moste familiar with them. GENESIS. 24. REBECCA doth call it the house of her mother and not of her fa∣ther. Of what purpose she did perswade them not to come into the land of Iu∣dah

we will speake in place conuenient.

She doth pray for their prosperitie, first that God would blesse them: next that God would be mercifull vnto thē, as they were to the dead and her. The worde chaes••d signifieth godlines, merci∣fulnes, benignitie, and bountifulnes, not after a certaine maner but whiche doth proceede from an ardent affection, that speech is oftentimes found in the scrip∣tures & this word EMETH is added, that is, truth or fayth. GEN. 24. ABRAHAMES seruaunt saith if ye now consult to deale mercifully with my maister, shew it that is if ye will doe him a good turne and deserue well of him, giue your daughter to wife for his sonne. 1. SAM. 15. It is sayd of the Cenites, that they did shew mer∣cy to all the children of Israell when they came out of Aegipt, that is that they gaue them benefites: therefore they were preserued when the Amalekites were destroyed.

2. SAM. 3. chap. ABNER saith to ISHBO∣SHETH I haue dealt mercifully with thy house, that is, I haue bestowed benefites

vpon it. chap. 10. DAVID said I wil deale mercifully with HANON the sonne of NOHAS as his father dealt mercifully with me, sending Embassadours who shoulde comfort him after his fathers death. And because he had receaued be∣nefites of them, his will was to giue them thankes. &c.

What did these widowes? they did loue theyr husbandes when they were aliue, and they did serue them withall kinde of honest dueties so farre as it be∣came honest wiues, they did speake ho∣nourably of the dead, and they did so lead theyr liues that the dead shoulde not be euill spoken of for theyr causes. Furthermore for their husbandes fakes they did helpe theyr mother in-law, be∣ing left alone, so they did shew mercy to the dead. But no man ought to thinke that of any preposterous zeale, they did offer I know not what sacrifices, or mū∣ble vpp some prayers for them whiche were departed. For without doubt RVTH knew that those soules which are departed in the faith of the Messias are in

rest. &c. The Masse Priestes doe exhort men that they shew mercy to the dead, that is, hier Masses to be said for the for∣giuenesse of sinnes, and that they should prouide to celebrate the seuenth daies the moneths daies and yeare daies. &c. that their soules might be freed out of purgatory. But sith that God hath ap∣pointed so many kindes of sacrifices yet (as PETER MARTER obserueth) it is not read that hee did appoynt any at all for them that are tormented in purgatorie, which he would haue done if our soules shuld suffer any torments in purgatory. It is euident by the holy scriptures that there are onely two places for soules to be in, namely a place of rest and a place of torments, the third place which is cal∣led purgatory is inuented of man. If a∣ny man wil do good to the dead, let him bestow it on the widdow and his Chil∣dren and friendes: also let him declare the noble deeds done by the dead man, neither let him do this, as at the request of the man when he was aliue. &c.

The other thing is that NAOMI doth

pray for her daughters in law, that they may each of them find rest in their hus∣bandes house, that is, she doth wish for their happy estates and peaceable mar∣ryages, she prayeth for good husbandes and tractable with whom they may lead their liues prosperously without pouer∣ty (which is a common burthen of mar∣riage) and without stroakes and blowes. Afterwards in the 3. Cap: NAOMI said to RVTH, I do seeke thee rest, that thou mayest bee well, that is, I doe seeke that thou mayest haue a good husband. She did not think that marriage did lack all troubles. For marriage hath her trou∣bles as diuers diseases, troublesome child∣byrthes, faults, burialles, and other hea∣uie lottes of children and many more of this kinde, but God as NAOMI knew will be present at godly matches & mi∣tigate their troubles. But it is manyfest that such husbandes as NAOMIE wish∣eth for her daughters in law are giuen of God. Let not young men, nor virgins enquire by superstitious oracles what wiues or husbandes they shall haue, but

let them rather praye to God that hee would prosper them in that matter and let them depend vpon his prouidence. We gather of this wish or praier of NA∣OMIE, that she beleeued that God had a care of mortall thinges, and that hee doth reward good deeds with rewardes and punisheth euill deeds with punish∣mentes.

Next we do learne what things to de∣sire and praye for, for others and especi∣ally for them which haue done vs good, namely all those thinges which pertaine to the leading of our life in godlynes. The Apostles also do beginne their E∣pistles with prayers for grace and peace from God. The Satiricall Poet doth somewhere reproue the foolish desires of those parents which do wish riches, and beautie for their childrē, and other such like things: not those things which are of great importaunce. Truly exter∣nall goodes without the goodes of the minde do profite vs little. Furthermore they do make bad prouision both for them selues & their children which do

cursse them as we do see them common∣ly doe. If thou doest blesse them, yet they are almost without any good, what then will become of them whome thou doest cursse? Furthermore see what wee are to looke for of them which do deale well and rightly with others, loue, fayth and other vertues are rewarded of God. If thou doest nourish thy parents when they are old, and do to them all the due∣ties of a sonne thou shalt find the like to be done for thee of thy sons, but if thou doest trouble them, thou shalt looke for the same of thy sonnes towardes thee, and whether thou wilt or no thou wilt say or at least think I am wel dealt with, for that I haue dealt wickedly with my parents, the same will bee sayd of others towards whom we haue not bene mer∣cyfull.

Also the office of married people is heere to be obserued. NAOMIE doth praise her daughters in law because they shewed al the duties of humanity to her sonnes, let other women performe the same towardes their husbandes if they

gouerne themselues wel they may haue good husbandes and tractable for the most part: but if otherwise, they procure to themselues & others, great troubles: she doth wishe them rest, that is peacea∣ble marriage. For maried people ought not to braule and fight amongst them∣selues but liue peaceably, for peace and concord is especially praysed in matry∣mony. Many things are read of the of∣fices of maryed folkes in the epistles of S. PAVLE and PETER which is not needfull to be repeated in this place.

NAOMIE kissed her daughters in law they shed teares plentifully which shal∣be spoken afterward in place conueny∣ent: NAOMIE afterwardes in this book did call her daughters in law, daughters, who did loue her better then their coū∣trye, their parents and kinsemen. Good Lorde how seldome at this day do mo∣thers in law and daughters in law agree? for braules do oft arise amongest them for light causes, many do wish their mo∣thers in law to be at the furthest side of Garamantes. &c.

The 5. Sermon.

10 And they sayd vnto her, surely we will return with thee vnto the people.

11 But Naomie said, turne againe my daugh∣ters: for what cause will ye go with me, are there any mo sonnes in my wombe, that they may be your husbandes?

12 Turne agayne my daughters, go your way: for I am too old to haue an husbād. If I should say I haue hope, & if I had an husband this night yea if I had borne sonnes:

13 Would ye tarie for them till they were of age? would ye be deferred for them from taking of husbandes? nay my daughters, for it greeueth me much for your sakes, that the hande of the Lord is gone out against me.

WHen NAOMI wenton her iorney towards her country, both her daughters in law ac∣companied her a little waye not only for curtesie, but they purposed to accompanye her into the land of Iu∣dah. But she disswaded them from their purpose, and bid them returne again to their houses, shewing these causes, for shee saith, shee is now farther striken in age then to determine to marry againe

and to haue sonnes who according to the law of Mosis may marry them and rayse vp seede to their brothers. NAOMI had not offended if she had bin married to another though she wer old. For Ma∣trimonie is not onely instituted for the auoyding of filthy lustes, and procreati∣on of Children, but also for the helpe and co••••ort of ech other. For God sayd it is 〈◊〉〈◊〉 good for man to be alone, let vs 〈◊〉〈◊〉 therefore a help, &c. Manie widowes d••e marry other husbandes that they may 〈◊〉〈◊〉 their liuing more easi∣ly. But if she being striken in age should marrie anie young man, she might haue bene accused of wantonnes and light∣nes. An olde widowe ought rather to thinke of another life, than of the de∣lightes of this life and newe marriages, and prepare themselues for heauen, and they may do that better, if they remaine sole, then if they were married.

Old folkes may learne by this exāple to be mindefull of theyr olde age, and forsake theyr nuttes, as it is in the Pro∣uerbes. Next she saith if shee should be

fit for marriage, and determine to marry and haue by and by a sonne by him, yet it were not good for them to tarry vntil they should come to age, and in the meane season neglect the occasions of marrying with others, who would mar∣ry thē. Sometimes maydens doe wayt vntill those whome they will marrie do come to age, which is not without dan∣ger, as also that boyes and wenches are ioyned together by their parentes in some countries. Afterwards when they be old, either they do not agree, or their willes are easily changed. THAMAR the daughter in law of IVDAH did wayt vn∣till SELAH IVDAHS third sonne came to age that he might raise vp seed to hys ii. brothers which departed without sons. GEN. 38. Shee doth adde that she is mo∣ued, and very much greeued for theyr troubles, and that her sorrowe did in∣crease. Or she would say this, it shoulde greeue me more than you, if for my sake you shoulde come into any hard case. Because the hand of the Lorde is gone out against me: that is, I am pressed of

him with pouertie and other troubles, what will ye do with me, sith that I can∣not prouide for your profite. She is not so minded as they, who when they are oppressed with euill, doe wish all men to be oppressed with the same troubles: & do aduise for their own cōmoditie by o∣ther mens troubles. Sometime manie men can prouide for their daughters & children good marriages, but they will not because they shall lacke their seruice and be at great charges. I wil speake no∣thing of them who doe driue their chil∣dren to filthines, that they may in the meane season pamper their paunches.

NAOMI acknowledged that she fell into those daungers not by chance, but she confessed that the hand of the Lord was stretched out against her, for no af∣flictions fall out to the godly, except God decreed to exercise them with the same, the consideration of the whiche doth much auaile, to perswade to beare all thinges patiently. But what shee pre∣uailed by this her speach we will shewe hereafter.

But thou doest aske? wherefore shee did driue backe both her daughters in law, offering their companie so willing∣ly? Was it not profitable, that they shoulde be brought from idolatrie to true Religion: as if it were to be deliue∣red out of burning fire? I aunswere that NAOMIE earnestly desired her two daughters to haue bin conuerted to the worship of the true God, but she would by her disswation trie their faith, perad∣uenture she did sufficiently know theyr mindes. For we may not trust their first motions, especially being yong womē, who will easely chaung their mindes & yeeld some times to light temptations. The wise woman feared least the mat∣ter peraduenture should otherwise fall out in a straunge land, then they imma∣gined, and they then should by and by fall back to Idolatry: how often do wee see men imbracing the Gospell, when they doe not obtayne that which they dreamed of, slide into errors to the great offence of others? For it had bene bet∣ter for those Apostaties, as it is in the 2.

PETER 2. neuer to haue knowne the truth, then when they know it to fall a∣way from that holy commaundement which was giuen to thē &c. Christ him selfe in the 14. chap of LVKE doth com∣maunde them who will follow him, to thinke what remaineth for them by two similitudes. Also in the 9. chapter of LVKE he sayth after the hand is laid to the plowe, we must not looke backe to thinges which are behind vs, and in the 17. chap. hee putteth vs in minde of LOTS wife which was turned into a pil∣ler of salt, they doe not well who will driue others to Christian religion by deuises or vayne policies. For if after∣wardes they vnderstand the matter to be otherwise then they heard, they will prosecute true religion with deadly ha∣tred: we must deale with them with such arguments as are drawn out of the word of God. How much then doe they of∣fend, who doe driue men to the profes∣sion of false religion with promises, de∣ceites, threatninges and tormentes? 23. MATT. Woe saith he be vnto you scribes

and Pharisies, for ye compasse sea and land to make one of your profession, and when he is made, ye make him two fold more the childe of hel than you be. Because they who were of their sect, were instructed by thē to this, that they shuld be cruell enemies to Christ. There are some at this day who doe study to bring the Iewes to their religion &, cast thē into greater dangers, teaching thē a∣gainst the lawe prescribed to them of God to worship Idols and beleeue in a MESSIAS made of bread, &c. Also no man is to be forced to those things from whence he cannot returne. A young man is not to be driuen vnwillingly to take a wife, nor a Virgine to take a hus∣band, for consent is required in marria∣ges. Much lesse are they to be driuen to liue alwayes sole, with entisementes, or by craft, or by force or threatninges. If NAOMIE should haue had sonnes, yet shee woulde not haue her daughters in law to tarry till they were men, for the danger of the same: but now she wished them good marriages, much lesse shee

would that they should vowe to liue al∣waies widdowes, being in their flower of youth. In the counsell that was hol∣den at Cesaraugusta it is recorded that Virgines were not to be accepted if they hadde vowed to GOD, except it could be prooued that they were 40. yeeres old, &c. Afterwardes they were taken in at 30. yeeres of age, all religion being ouerthrowne, and at last all were taken how young soeuer they were no exception. The Apostle, 1. TIMOTHIE 5. chap. doth commaund widowes not to be taken to the seruice of the poore vntill they be 60. yeeres old, and young widowes to marry and to haue children and be house-keepers &c. At this day snares are laid for children of tender age. For many whiche were more fit for marriage are thrust vnwillingly into Monasteries, and of this are many mon∣sterous wickednesses begotten. It is not onely a sinne in that, that simple young ones are put in the Monasteries, but this whole kinde of life as it is this day in vse, is against the holy Scriptures.

Though men may see and vnderstand this, yet doe they defend their inuenti∣ons obstinately.

But if anie will contend that NAOMI did therefore perswade them to returne into theyr countrie, that they might liue better amongest their acquaintance than amongest straungers, not that shee would trie their mindes. We aunswere that she, if the matter was so, did sinne no lesse than they which perswade thē, which are willing to forsake their coun∣try at this day, where they cannot wor∣ship Christ as they desire, and exhort them that they shoulde not doe so, but beleeue in the heart what they list, it is no matter what they doe beleue, so that they beware of grosse crimes and obey the Magistrates, and waite for better times, &c. For Christ doth require a publicke confession of them that beleue in him. MATT. 10. chap. Wee ought to further the kingdome of heauen & look to winne others: yet wee must doe it wisely and not rashly, and euery man ought especially to apply, to instruct

theyr children and houshold rightly in true Religion.

The 6. Sermon.

14 Then they lift vp their voyce and wept again, & Orpah kissed her mother in law, but Ruth abode still with her.

15 And Maomi said, behold thy sister in law is gone back vnto her people and vnto her Gods: returne thou after thy sister in law.

NOwe afterwardes, here is de∣clared, what NAOMIE preuai∣led by her speeche with her daughters in lawe, or rather what befell after she commanded them to returne home. ORPAH returned to her mothers house, but RVTH taryed with her mother in law. Let vs heare what maye bee gathered out of these wordes for our edification. After NAO∣MIE had exhorted them both, with ma∣ny reasons to returne home, they wept agayne very much, which was a signe of great sorrow which they tooke of thys, that they were to part asunder. For sor∣row bringeth forth tears: as bloud sprin∣geth

out of the body if it be wounded: so if the soule be wounded teares break forth. Wherefore some do call teares the bloud of the soule. As they offen∣ded not in weeping, so neyther do they at this day, which shed teares when they are drawn from their good friends. The Stoyckes say, that it becommeth not a man of courage to weepe, for that it is a signe of a weak & effeminate mind. But the holy scriptures teach otherwise, for in them there are many examples not onely of women: but of most valiaunt men who by teares haue testified theyr sorrow, and are not yet accounted to haue offended therein. IOSEPH wept foure tymes when his brethren came to him into Aegypt to buye corne. DAVID who ouercame, and slew a Lyon, a Bear & Gyants, when ZIGLAG was destroy∣ed he wept so much that his strength fai∣led him: his souldiours also did the like. 1. SAM. 30. & 2. SAM. 15. DAVID descen∣ding the mount of Oliues wept. PETER also wept aboundantly: PAVLE and all they whome he had called to Mille••um

wept. ACT. 20. Our sauiour Christ him∣selfe wept often, therefore that Stoicall sencelesnesse is not approued of God. Yet as in other thinges so also in weepe∣ing their must be kept a meane, neyther must we weepe for euery cause. For all kinde of weeping cannot bee excused. SENECA although he was a Stoick him∣selfe, yet hee sayth wee may weepe but not howle out. But this makes greatlye to our comfort, that in this little booke it is written down twise, that these pore women wept aboundantly, for heereby we do gather, that God regardeth the teares euen of them that be very poore. DAVID in the PSAL. 56. 8. declareth that God putteth their teares, and so the teares of the godly into his bottle, and and noteth them in hys regester. Good Lorde how fewe daughters in lawe are there at this day, who if theyr mothers in law, should departe from them into other countries or els out of this lyfe, would shed teares for them, or if they do shedd any they may bee called Croca∣diles teares:

ORPAH kissed her mother in law: kis∣sing was commonly vsed in Palestyne and all Syria, and as at this day other na∣tions also do, so they entertained their friendes and gesse, at their comming, and bad them farewell with a kisse: in like maner they saluted them whome they met with a kisse. Christ in LVKE. 7. reprooueth SIMON the Pharasie because he intertained him not with a kisse. OR∣PAH bidding her mother in-law farewel kissed her. A kisse is a token of friend∣ship, and kindnes, and also of reuerence, faith and obedience. PLVTARCH in the life of CATO VTICENSIS writeth, that when he departed out of his prouince, the souldiers reuerently kissed his hand, the which kinde of honour was at that time onely giuen to Captaines or Em∣perours, and that to very fewe of them. POMPEIVS LETVS in his compendium of the Romaine histories writeth thus, The Emperours first reached out theyr handes for theyr nobles to kisse, after with their own hands they lift them vp to kisse their mouthes: DIOCLETIANVS

by a decree appointed that all mē with∣out difference of degree shoulde fall downe and kisse his feete, the which he set foorth magnifically, adorning his shooes, with gold, pearles and stones, the whiche they doe record was done before by C. CALIGVLA, &c. this sayth he. Afterwardes the Romaine bishops also, like vnto those tyrauntes whiche sought to haue done vnto themselues the honours due to God, offered to o∣thers their feete to be kissed: the which SIBILLA CVMANA foretold in the 8. Sermon: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, there shall be a king with a hoare head, or a helmet, hauing a name neere vn∣to the sea or bridge, regarding the world, bestowing his giftes with an euil foot, for they must thinke that he doth them great honour whome he alloweth to kisse his feete. S. PAVLE, 1. COR. 16. sayth salute you one another with an holy kisse excluding the sinnes of vn∣chastitie and hipocrisie, and he doth not

in these wordes prescribe a lawe that all nations shoulde receaue this custome of kissing one another. 2. SAM. 20. IOAB kissing AMASA slewe him. IVDAS with a kisse betrayed the sonne of God. This is too too common at this day that men whome they kisse, that is whome they flatter before their face, they do secretly backbite. It is to be supposed that this ORPAH kissed her mother in law of a sincere mind, not as that sonne of whom it is in the fable, who faining that hee would kisse his mother when he was led to execution, with his mouth bit off her eare. It is said that shee returned to her owne: If that shee had as it is very pro∣bable some taste of true religion, shee is a figure of them, whome the Lorde in the Gospell, calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whiche for a time professe the true faith, but do afterwardes fall backe againe, eyther for hope of prosperity or being discouraged for feare of troubles. It is not sufficient to lay some foundations of true religion but it must be builded vp vntill that spi∣rituall building be perfected. It is not

inough to runne except we obtayne to the goale. Who so perseuereth to the end saith the Lord he shalbe saued and not he that began well and goeth but a little forward. LOTS wife is to vs an ex∣ample, who when she looked backe a∣gaine was turned into a piller of Salt. If this ORPAH had come into Iudea, it doth not seem that she would haue per∣seuered. But whether she perished in her errors, or was afterwardes conuerted or repented without the losse of the trueth we know not: neither should there con∣cerning this or of others such like be a∣nie questions mooued which tend not to edification.

RVTH tarried with her mother in law and could not be drawn from her by a∣ny perswations there is a like example. IOH. 6. of Christes apostles, when many fell away from him, he asked them whe∣ther they would also go away: Therfore SIMON PETER aunswered: to whome shall we go Lord? Thou hast the word of eternal life, and we beleeue and know that thou art the Christ the sonne of the

lyuing God. We must pray to God that he wil suffer vs neither by flattering per∣swations, nor threatnings and terrors, to be led away from true religion.

When ORPAH was departed, NAO∣MIE 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 especi∣ally BAALP••OR, as it is read. NVM. 25. whōe some called PRIAPVS, as ISIDOR and THEOPHELAT as Gradus de dijs gentium witnesseth. Others call him SATVRNE, & BAAL was the name of the God, & PI∣OR of the mountaine or place where he was worshiped. Or the idoll, PEOR was so called because he was naked, for PA∣AR signifieth to discouer, to make naked, namely because that PRIAPVS, as the author of a filthie verse sayth, had his se∣cret partes alwaies naked, and neuer co∣uered with anie garmentes.

The maner of the worship of this I∣dol was so filthie, that in holy assemblies it may not be spokē of for shame, wher∣by

we gather how far men fall away frō 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 nati∣ons worshipped it. Who this CHA••∣MOSH was it is vncertaine. KAMAS sig∣nifieth to hide, hereby some doe gather that he was PLVTO the God of the hels, or of thinges vnder the earth: GYRAL∣DVS seemeth to say that VENVS A∣START 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 ban∣quets and drinkinges, who is called of

the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because that the Greeke alludeth to the Hebrue worde. The nations adioyning to them had al∣so their Gods or Idols. The Ammo∣nites had MELCHOM 4. KIN. 23. IER. 49. which signifieth their king, peraduen∣ture hee was so called, because hee was chiefe among manie Gods which 〈◊〉〈◊〉 worshipped for their defence. 〈…〉〈…〉 11. The God of the Ammonites is cal∣led MOLOCH, some thinke that hee was Saturn•• what if he and Molcome were one? the Philistines had Astaroth, that is Iuno or Venus. 1. SAM. 7. The Accaro∣nites had Belzebub, that is thei worship∣ed the god of a flie. 4. KIN. This seemeth to be the ••••me with that, which is called of the Grecians 〈◊〉〈◊〉. PLINIE in his 29. Booke. 6. chap. ca••••eth it miodes, but lib. 10. cap. 2. in the old edition he calleth it achores. GREGORIVS NA••IANS: cal∣leth it ACARON. The God ACARON was called so of ACARON a Citie of the Philistines where hee was especially worshipped. IVBITER also was called Apo••••nios MVSCA••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 SIRENE•• 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 prapara∣tione Euāgelica: sayth DAGO inuented corne and the plow, and therefore IV∣PITER 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 temptatiō 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, accor∣ding 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 I••REM. 2. cap amplif••ing the sinne of his people being fallen away, sayth if they should go tho∣row 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 cho∣sen. Therfore it is a hard matter to turn men from the worshippe of false Gods to the worship of the true God. Where∣fore 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 exam∣ples promises and threatninges drawne out of the word of God. MAT. 10. sayth the Lord: He that loueth father or mo∣ther 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 re∣quire 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 al∣so, 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 perswa∣ded 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 Gen∣••••es: as it appeareth by her wordes. Entreat me not to leaue thee &c: or set not against me nor trouble me with thy

disswasions, neither hinder me from go∣ing with thee. Whether thou goest I wil goe. I am ready to suffer all troubles with thee: and because she had said OR∣PAH was going to her countrey and her Gods, she addeth thy people my people (vnderstand is or shalbe) Thy God my God. I will acknowledge no other God nor other people but that God of Israel whome thou doest worshippe and in whome thou doest hope and beleeue: neyther will I hereafter worshippe BAAL PEOR or CHEMOS the Gods of my nations, or of any other nations. Where thou diest will I die, and there will I be buried. This is the affection of men that they woulde be buried in the graues of them whome they loue dear∣lie, and not be seperated from them after they were dead. It it read. In GENESIS. that ABRAHAM bought ground of EPHRON the HITTITE wher∣in there was a Caue whiche he conu••••∣ted to a buriall place for him and his: first he was buried there, then ISAAKE, then IACOB would not be buried in

Aegipt but bound IOSEPH by an othe, that when he was dead hee would bury him in the land of CANAAN in the Se∣pulcher of his fathers. GEN. 47. 49. TO∣••IAS said vnto his sonne, I shall die, bu∣ry me honourably, and honour thy mo∣ther, and also bury her honourably by me in my sepulcher.

MEZENTIVS although hee was a wicked man yet in Virg: in the end of the 10. Aeneid he entreateth Aeneas that he might be buried in the sepulcher of his sonne LANSVS, It is accounted as a cursse to lacke the honor of buriall, and not to be buried in the Sepulchers of their fathers, contrariwise it is accoun∣ted as a blessing to be buried honoura∣bly. But true Religion being decayed, superstitious men did thinke that pom∣pous burials profited the soules depar∣ted. &c.

RVTH addeth an othe by the whiche she confirmeth that shee will not leaue her mother in-law. The Lord doe so to me and more also, if ought but death depart mee and thee. Shee doth not simplye sweare

but curseth her selfe if she keepe not her promise. This kinde of swearing is often times vsed in the scriptures.

The Lord doe so to me and more al∣so. But it is not expressed what euils they do wish for themselues which vse those words, or to what vengeance they yeeld themselues if they falsifie their faith: For the holy Ghost by these Aposiopeses would teach vs, that we must deale wa∣rily in swearing, and beware least that our toong runne before our minde, for here that saying ought especially to haue place: Toong whether doest thou goe? It is to be obserued that godly men of∣tentimes vsed swearinges in the old and newe Testament. Not in all causes but onely in graue and waightie matters. And the maner which they vsed is no∣ted, for all othes are not of one sorte. This maner which RVTH vsed, shew∣eth that all they should at length perish, who prophane the name of God by vio∣lating their othe, moreouer the sainctes doe performe in deede, those thinges which they promised by othe, as RVTH

also did. There are some who do enter∣pret these words conditionally. The Lord doe so to me: and so forward: if God giue me power and abilitie as hee hath done hitherto I will be constant: and so for∣ward. But the first sence, that it should be the forme of an othe is more playne and simple.

Here is a notable example in RVTH propounded to vs, first her conuersion to God, and confession of her faith, de∣nying her own nation and religion. She doth confesse that she will ioyne her self to the true God and his people. RAHAR made the like confession In IOSVA. 2. cap. for the Lord himselfe is your God and so forward.

Next here is an example of loue to God and our neighbour. Because with∣out doubt she had learned of her father in law, of her mother in lawe, and hus∣band, and especially by the inspiration of the holy Ghost: the God of Israell to be the true God, and leauing BAAL P••OR and other Gods, and Goddesses of the nations, she hasteneth her selfe to

that land, where the true God is wor∣shipped, neyther doth shee suffer her selfe to be hindered by any pleasures of this life.

She might haue liued more pleasant∣ly amongest her friendes, and as it see∣med haue gotten her a husband more easily. Yet she had rather (as it is sayd of MOSES in the Epistle to the Hebrues) to suffer trobles with the people of god, then to enjoy the pleasures of sinne for a season, esteeming the reproche of Christ to be greater riches than the treasures of MOAB: If she had bin with∣out fayth shee woulde haue returned home to the Idolaters, for euery imagi∣nation of a better marriage, of riches, and such other commodities. She dyd heare the word of God with profite, and therefore she might be compared to the tree well planted, and the house buil∣ded on a rocke. MATT. 7. cap.

Here we haue also an example of loue towardes our neighbour, hee is our neighbour who wanteth our helpe, or wealth or counsell. LVKE. 10. NAOMIE

being striken in age and care, did lacke the helpe of others. Therefore RVTH would not go away from her, who had not receaued small giftes from her, and though she also was destitute of neces∣sary thinges yet shee trusting in Gods goodnes, would not forsake her mother in law, whom shee esteemed as her own mother. Good Lord how few are there at this day, I say not daughters in-lawe which will shew such friendship to their mothers inlaw: but how fewe children are there which will shew suche friend∣ship to their mothers inlaw or affection to their parentes being olde? Many can∣not be perswaded by any reasons be they neuer so great to be present, and to serue their parents when they are disea∣sed.

But when their parents are in good e∣state they abhorre theyr company, if they be somewhat seuere. They are ve∣ry rare who thinke that they cannot be∣stowe so many benefites vpon their Pa∣rents as they haue receiued from them: yea they do oftentimes forsake them in

greatest daungers: and the cause of this matter is, because they are destitute of fayth and loue. In that that RVTH deni∣ed her countrie religion, and embraced the Israelites religion, the vocation of the Gentiles is prefigured, who leauing their superstitions, turned to the God of ISRAEL.

At last NAOMIE seeing her daughter in law fully purposed to go with her, she would trouble her no more: but when shee had sufficiently seene and tried her constancy, shee willingly tooke her as a companion of her iourney, she did wish also the other to bee conuerted to true religion. Without doubt shee reioyced and did thanke God that he had proui∣ded her (being afflicted so many wayes) so faithfull a daughter. For it should haue bene a troblesome & a hard iourny to her, to trauel so farre without a trusty companion.

Shee doth teach vs by her example that we must not be troblesome to thē, who doe propound to themselues, to do good things, we ought rather with∣stand

thē who do deuise wicked things, that we may keep them back from their purposes, and although they be verie stubborne, yet we must at no hand giue place vnto them.

Let men that are poore and afflicted ga∣ther this comfort also, that God can stir vp men to helpe and feede them. And when they seeme moste forsaken, yet let them not be driuen to desperati∣on by the enemy of mankinde.

The 8. Sermon.

19. So they went both vntill they came to Bethle∣hem and when they were come to Bethlehem, it was noysed of them through all the city, and they sayd, is not this Naomie?

20 And shee aunswered them, call me not Nao∣mie, but call mee Mara: for the almightie hath geuen me much bitternes.

21 I went out full, and the Lord caused me to re∣turne emptie: why call yee mee Naomie see∣ing the Lord hath humbled mee, and the all∣mightie hath brough me vnto aduersitie.

22, So Naomie returned and Ruth the Moa∣bitesse her daughter in lawe with her, when she came out of the coūtry of Moab: & they came to Bethlehē in the beginning of barl••e haruest.

IT is described in these fewe wordes, how NAOMIE and RVTH came out of the land of Moab to Bethlehem, in the land of Iudah, and what befell to them and what time of the yeare they went this iourney, which doth containe great doctrine and comfort.

First, they say that both of them went togither in their iourney, vntill they came to Bethlehem. RVTH whiche was the yonger, and therfore more light, did not goe before her, being olde but way∣ted on her, neither is it to be doubted but that shee did lessen the griefe of her mother in lawes iourney by pleasaunt speches, & al other means that she could. It is the duetie of young folkes when they trauell with their elders to haue a care of them, this phrase seemeth to de∣clare that they did not linger in theyr iourney but went right to Bethlehem. For it doth not become women to lin∣ger in their way.

The whole Citie is mooued at their comming. Him. in the coniugation Ni∣phal

signifieth to make a tumult or a noyse or a sound. 1. SAM. 4. Verse. 5. when the arke was brought into the tentes, it is said that the Israelites cried as though the earth had shooke. The Septuagint doe vse this word Cai echesen and it soun∣ded, as it is in this place also: 1. KINGS. 1. verse. 45. When the king was chosen the Citie was in a tumult or was moued with a noyse. MATT. 21. when Christ went into Ierusalem the EVANGELIST sayth that the Citie was moued. Also in this place the Citie is moued that is:

They were astonied, they had diuers speeches of the comming of the poore women: they did flocke to see thē, as in many Cities, they do sometimes behaue themselues too too impudently, when straungers come: they wonder at this chaunge of thinges.

By this it appeareth that NAOMIE was a woman of great renowne and E∣LIMELECH her husband was a man of some accompt. For at the comming of poore men there is no great concourse of people: They asked if this was NAO∣MIE?

that name signifieth plentifull sweete and pleasaunt. The meaning is, is not this that moste notable woman which suffered so many trobles? or this bewtiful woman? truely she aunswereth not to her name. We haue bene Troi∣ans. Good Lord how much is she chan∣ged! For though some spake this of a good minde, marueiling at so great a chaunge, yet it is probable that some laught her to scorne, because shee had lost her beautie and her goods by seek∣ing for a better condition, according to the maner of the common people. But that doth greatly troble vs, when others doe mocke vs, in our afflictions, and doe not rather sorrowe with vs, we see with such scoffes euen most valiant men much troubled. By the way we doe also learne that bewtie is a fraile thing which perisheth by diseases, by olde age, by euill vsage, and by many other meanes. Therefore we must not haue too much trust in beautie. There are excellent sen∣tences concerning this matter amongst the Ethnickes.

Shee doth desire them to call her no more NAOMIE but rather MARA, that is they should call her bitter, sad and af∣flicted because of the bitternes where∣with God himselfe had touched her, and that which shee had said in a worde she afterwardes expresseth more fully: I went out full, and the Lorde caused me to returne emptie. I had a husband and children and wealth, and nowe I am de∣stitute of all these, and therefore I doe not aunswere to my name. My affaires are no more in that estate wherein they were when I was in flourishing age and bewtie: God hath pressed and humbled me with diuers troubles: therfore an o∣ther name doth agree with my estate. Wee learne by this, that godly men wheresoeuer they be, whether at home or abroad want not their crosses. When NAOMIE returned into her country, she was entertained with scoffes, no doubt. But in the land of MOAB also, shee must needes see & heare many things which greatly greeued her mind. God doth graunt a truce to his children for a time

but in the meane season he woulde they should gather their wittes togither, and prouide for the troubles to come. Wee must not desire of God to liue without a crosse, who doth chasten them whom he doth loue. HEBRV. 12. 2. TIM. 3. all that will liue godly must suffer persecu∣tions. ACTES 14. we must goe into the kingdome of heauen through manie troubles. Let vs not thinke then that it is an argument that God is angry with vs, when he doth afflict vs with diuers tro∣bles. Secondly here is to be seene how NAOMIE gouerned her self, in that new affliction and other trobles, wherewith shee was greatly oppressed. She ouer∣came all troubles with patience. She did giue place to them that skorned her, so that if it pleased them they might for NAOMIE call her MARA. She spake no∣thing impiously against god, or reproch∣fully against man: the old woman might easily haue found some thinges, with the which shee might haue vpbraided those which so entertained her, saying how impudent are you? what meaneth

this concourse? did you neuer see poor & afflicted women? haue ye nothing to do at home? do you reioice at other mēs troubles? Truely you doe shewe your great foolishnes, or rather enuie. But she vseth no suche wordes, shee doth deale peaceably with them, and she doth con∣fesse freely, that her estate was in a hard case. But how could she beare the repro∣ches of the people, and lightly beare so many troubles, when all of vs by nature are vnpatient? first she doth confesse that these thinges fell not our by chaunce but that GOD was the first author of these troubles, who gouerning al things well according to his good wil, doth in∣iurie to no man. God hath brought me back (saith she) he hath troubled me, he hath afflicted me, shee doth not accuse the Moabites nor her husband nor chil∣dren nor fortune, but attributeth al 〈◊〉〈◊〉 to God. If we beleeue that God who is a most iust and mercifull father doth im∣pose the crosse vpon vs. Wee shalbe the more patient. We haue an example of IOSEPH, who said he was sent of God to

Aegipt: also DAVID who said that GOD did commaund Shimei to cursse him. We must not thinke what they are who doe hurt vs, either in word or deede: but what we are and with what sinnes wee prouoke Gods wrathe against vs, what we haue deserued, and let vs submit our selues to him: if wee rest vppon second causes, we shal neuer haue quiet minds. Then shee doth acknowledge that God did send her those troubles, for good & and not to ouerthrow her: for shee sayd he humbled her. This word signifieth to humble, to afflict: for of trouble humili∣tie doth follow. Trouble doth giue vn∣derstanding. This NAOMIE was not without her faultes. It may be shee did not know before he was dead, how no∣table a husband shee had, and the same may be sayd of her children and wealth ••••d health. &c. or els she had too much delight in them, and trusted too muche in them.

God doth take away those thinges wherin wee put our hope & confidence that our whole hart may depēd on him

alone. DAVID sayth in the Psalme: it is good O Lorde that thou hast humbled me. This profite of the Crosse is great which ought to teache vs patience: for god prepareth a way to thinges greater by troubling vs. As if any man taketh down an old house that he might build a new house better thē the other. Further she saith twise that shee is afflicted with the almightie god, who can easily con∣uert troubles into prosperitie. In all tro∣bles think that god is almightie, & ther∣fore it is not hard to him, if he will and the good of his children do so require, to deliuer thē out of their troubles. Hee doth make the poore rich, he doth heale the sicke, he doth raise vp from the dead hee doth decke the despised with great authoritie. Furthermore he doth some∣time bring his children into great ad∣uersities for this cause, that they may afterwards acknowledge him their only deliuerer, and giue him thankes.

In the last place it is noted what time of the yeare she returned into her coun∣trie, namely in the spring time whē they

began to reape barly. About the feast of the passeouer they began to reape barly. The Chaldean interpreter saith that she came the first day of the passeouer when the Israelites began to reape the sheafe or handfull of the first fruites whiche was barely: LEVI. 23. ca: It is writtē that the 15. day of the month of Nishan they offered a handfull of eares of the first fruites of their corne, this was barely as the Hebrue interpreters do affirme: this matter is mentioned for the historie of the chap. following how RVTH went to gather cares and came acquainted with BOAZ.

NAOMIE doth teach vs by this ex∣ample, that we do not neglect occasion, which is (as CICERO saith) atime which hath in it selfe a dexteritie to doe some∣what, or not to do: this in attempting & performing matters is of great impor∣tance. Thinges haue their time as SA∣LOMON saith in his preacher. PAVL•• to the EPHE. COLO. cōmaundeth to re∣deem the time. The metaphor is borow∣ed of biers. Hee that letretth it slip after∣wardes

cannot haue it againe. The olde man in PLAVTVS sayth, when thou art a young man, nowe that thy bloud is sound, thou oughtest to giue diligence to thy affaires. Let youthes when occa∣sion is offered learne their bookes and true religion: let them not deferre it vn∣to others times whiche will lesse agree for the learning of these matters, Assone as NAOMIE hoped that she could get a∣ny liuing in the field, shee returned into her own countrey, she doth not deferre the matter vntil all corne was gathered. SALOMON. 10. PRO. Who doth gather in the sommer is a wise sonne. Cap. 20. The slouthfull will not plowe because of winter, therefore shall he begge in som∣mer, but haue nothing.

CAP. 2.

The 9. Sermon.

1 Then Naomies husband had a kinseman one of great power of the familie of Elimelech & his name was bohaz.

2 And Ruth the Moabitisse saied vnto Nao∣mie, I pray thee let me go to the fielde and ga∣ther

••ares of corne after him, in whose sight I find fauor. And she answered: Go my daughter.

3 And she went & came, and gleaned in the field after the reapers, and it came to passe, that she met with the portiō of the field of Bohaz, who was of the familie of Elimelech.

IT is declared in the former chapter, how RVTH was con∣uerted to true religion, and followed her mother in-law into the land of Iudah: In this chapter is shewed how she came acquainted with BOHAZ. Besides a notable example of gods prouidence: there are also in this chapter propoūded by the holy ghoste, examples of many good duties or ver∣tues in NAOMI & her daughter in-law, in BOHAZ and his household.

First it sheweth how BOHAZ was kins∣man to ELIMELECH, and a man thus ti∣tled Chail which word signifieth, forces, strength, and wealth. He was as it doth apeare, a wise man, strong and wealthy, the which is heere recorded before, for the historye folowing The Hebrue and Chalde interpreters thinke, that this

BOAZ was IBZAN the Iudge. For that it is said in the 12. chap. of the IVDGES, that IBZAN of Bethlahem raigned after IPHTAH. But as concerning this kindred Bibliander in his bookes (gathered out of the HEBRVE Chronicles) de demonstra∣tione euangelica, (not yet come to light) doth note that ELIMELECH and NAAS∣••ON, but LIRA in his cōmentaries vpon this booke the 2. 3. chap. doth note that ELIMELECH, and SALMAN the father of this BOAZ were brethren, wherof it shal∣be spoken afterwardes.

RVTH asked leaue of her mother in law to go into the fields to gather eares. The Grecians doe call gleaning Calamon Sullogen to gather eares Calamasthi the which is lawfull by the lawe, LEVIT. 19. when ye reap the haruest of your groūd ye shall not reape euery corner of your fieldes, neyther shalt thou gather the gleaning of the haruest. Thou shalt not gather the grapes of the vineyard cleane neyther euery grape of the vineyarde, but thou shalt leaue them for the poore & strāgers, for I am the Lord your god.

Afterward 23. chap. And when you reape the haruest of your land, thou shal not ridd cleane the corners of thy field when thou reapest, neyther shalt thou make any after gathering of thy haruest, but shalt leaue them vnto the poore, and to the stranger: I am the Lord thy god.

DEVTRO. 24. When thou doest mow thy haruest in thy field, and hast forgot∣ten a sheafe in the fielde, thou shalt no•• goe againe to fet it, but it shalbe for the straunger, for the fatherlesse, and for the widow, that the Lord thy GOD may blesse the in all the works of thy hands. When thou beatest thyne Oliue tree, thou shalt not goe ouer the boughes a∣gaine: but it shalbe for the straunger fa∣therlesse, and widowes. When thou gatherest thy vineyard, thou shalt not gather the grapes cleane after the: but they shalbe for the straunger, for the fa∣therlesse, and for the widowes. And re∣member that thou wast a seruaūt in the land of Aegipt, therefore I commaund thee to doe this thing. Furthermore LEVIT. 25. chap, hee doth commaund

that the seuenth yeare be a sabbaoth to the Lord. They ought not to sowe, nor plant vineyards, but those which grew of themselues, should they leaue to the straungers and poore. Likewise in the yeare of Iubile. MATT. 12. The Phari∣sies accused not Christes Disciples, (whiche on the sabaoth daye did goe through the corne, and gather eares, and eate) of theft or spoyle, but of break∣ing the Sabaoth. Although it was law∣full for straungers, and widowes to ga∣ther eares: yet RVTH woulde not doe it without the aduise of her mother in law. Daughters in law may learn by this example, how to esteeme their mothers in law, and how to honour them. This woman did not contemne her mother in law, though she had lost her husband and had no children by him: moreouer she is constrayned to nourish her, she lo∣ueth her aswell as if shee had bene her owne mother. The commaundement of the Lord. Thou shalt honor thy parentes: doth comprehend both mother in lawe and fathers in law. Honour doth also consist

in this, that daughters in law doe aduise with theyr mothers in lawe, when they goe a iourney, or doe anie other things whiche are of any moment. There are now few daughters in lawe, or naturall daughters whiche deale so modestly with theyr parentes. If they shoulde nourish theyr mothers in law as she did, and should consult with them of things to be done, good Lorde what brawles would they moue? If theyr parentes of naturall affection, or good will, whiche they beare to their children, doe admo∣nish them what they should doe, or not doe, how greeuously will they vpbraide them? howe many children are there which walke the streetes in the night a∣gainst their fathers willes? how manie daughters which runne to all gasinges and daunsinges? NAOMIE did aunswer her friendly, (go my daughter) Let not mothers in law being consulted with of theyr daughters in law, mock them, nor vpbraide them with bitter wordes: but aunswere them courteously, that they may thinke them selues to be esteemed

as naturall daughters. Againe shee cal∣leth her daughter, shee reprocheth her not. It is profitable and comely for straunge widowes (especially if they be yong and bewtiful) to keep themselues at home, and not to go alone, nor wan∣der into the streetes, least they be suspe∣cted for vnhonest, or be rauished as wee may read of DINAH the daughter of IA∣COB. Necessitie which is the extreemest and greatest dart, constrained her to go out of her house, that she might get her owne liuing, and her mother in lawes. Let not parentes be too rigorous, but graunt those thinges whiche are conue∣nient, RVTH went into the fields to ga∣ther eares. She did not like an idle hus∣wife, looke for foode from heauen, shee did not steale other mens goodes, shee did not lay out her body to sinne, to get her thinges necessary, but shee applied her selfe to honest labour, yea, and to hard labor: for to reape corn, to gleane, and to seeke eares through the fieldes in the greatest heate of the sunne is a hard and troublesome labor. Neither would

she be troblesome to anie bodie: for she promiseth to goe into his fieldes in whose fight shee found fauour, that was to whome shee was acceptable, with whose good wil she might gather eares. She doth also obserue the time and oc∣casion of getting her liuing. She was not vrged to labour as many must, but of her owne good will, and diligently, she did that which she shoulde doe. God∣ly women ought to follow this notable example of labor and humilitie. PAVLE saith 4. chap. EPHE. who so doth steale let him steale no more: but let him la∣bour and worke with his handes, the thing which is good, that hee may be∣stow vpon whome it is needfull. Not that necessitie doth driue all men to worke with theyr handes, but rather to endure any extremities then to vse de∣ceites, fraudes, or other guiles, al which are comprehended vnder this worde steale. There is not one kinde of labour: there is a labour which doth more re∣quire the minde than the body, as to giue iudgement, to gouerne a Churche

or schoole, to minister phisicke &c. For who so thinketh that iudges, Ministers, Shoolemaisters, and Phisitions do not laboure, is no lesse foolishe, then they which do thinke, that no body laboreth in the ••hip, but the plumpers, and row∣ers, & not they which do hold the stern. Agayne, there is a laboure which doth especially require the body, and this is not of one kind: for ther are many crafts and occupations. As euery member of the body haue their function: so in the body of the common wealth, euerye man hath his peculiar labour, and it is not profitable that euery man shoulde vse one art. The apostle commaundeth to worke To agathon that which is good & honest. For there are mataiotechniai as tumbling and iugling: there are some deuelishe craftes, as engr••sers, vsurers, baudes, which were better to doe no∣thing, then so to exercise their labours. There are some which do onely serue mens pleasures. But God doth com∣maund vs honest labours. God placed ADAM before his fall in paradise, and

would not suffer him to bee idell, but to dresse the garden, the which hee might haue done without trouble: after his fall his will was, that hee should get his bread with the sweat of his browes, and that hee should till the earth with hard labour, which was curssed for hys sinne. SOLOMON PROV. 6. doth stirre vs vpp to laour by the example of the Antes, and he immitateth and remem∣breth the wordes of the sluggardes that can scarse be drawn out of their beddes. Also the wise men of the gentiles doe commend laboure, and disprayse I dle∣nesse. The Massilienses (as valerius Maxi∣mus doth testifie) did shut out all them which would seek to liue sluggishly vn∣der the pretence of religion. If our aun∣cestours had done so, in some yeers past we should not haue had so many orders of Monkes: but euery man ought not onely to do that which is good, in hys calling, but in a lawful time, and not vp∣pon daies forbidden, and while strength doth serue. Neither is there anye cause why any man should tyre out himselfe

with immoderate laboures, and those things which thou hast gotten by thy la∣bours are to be ascribed to the blessings of God. The Appostle in the 1. THES. 4. and the 2. THES. 3. chapter, doth shew the cause wherfore good men ought to labour: namely, that they may help the needy, and that they may haue thinges necessary, and not be burdensome to o∣thers, as straungers, Annabaptistes, & o∣ther idle fellows are. It befell that with∣out any direction of man, shee came in∣to the field of BOHAZ, or it came to passe or chaunced: this word Mikraeh, signyfi∣eth 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 chaūce are not done without the prouidēce 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 concer∣ning God, hee deliuered him ouer for certayn causes. HIEROM on the 12. chap∣ter 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 cānot 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 ap∣pointed ouer the reapers, whose mayd is this?

6 And the seruaunt that was appointed ouer the the reapers answered, and sayd, it is the Moa∣bitishe mayde, that came with Naomi out of the countrey of Moab.

7 And she said vnto vs, I pray you let me gl••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 rea∣pers, came by fortune, or (that I may speake more truely) by the prouidence of God, into the field of BOAZ her kins∣man: 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 com∣ming

from Bethlehem into the field, sa∣luted his reapers, who aunswered, the Lord blesse thee. The worde blessing is vsed in diuers places of the holy scrip∣tures, and hath diuers significations. Sometime it signifieth to prayse & giue thankes, as when DAVID saith to Abi∣gall in the 1. Booke of SAMVELL the 25. chap. praysed be the Lorde God of Isra∣ell, which sent thee to meet me this day. Sometime it signifieth to pray for good thinges: as in the 48. chap. of GENE. IA∣COB the Patriarcke blessed his sonnes, that is, he did wish wel vnto them. GEN. the 37. chap. IACOB both at his com∣ming to the king, and at his going a∣way blessed him: that is, he saluted him, & bid him farewell, he gaue him thanks and wished him well. When it is attri∣buted 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 mē 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 whē 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 bo∣dy, 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 Is∣rae••l. There is a solemne blessing set downe in the 6. chap. of numbers. Some Anabaptistes, will not haue men salu∣ted, citing that which Christ in the 10. chap. of LVKE sayd to his seuenty disci∣ples: 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 let∣ter,

it was a personall and speciall com∣maundement, and not a generall. The Aungell saluting the blessed virgin vsed this same forme, which BOAZ doth in this place. Also Christ saluted his Disci∣ples saying, peace be with you. The A∣postle 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 spokē, 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 huma∣nitie to salute others, and to pray for them. If great and mightie men doe sa∣lute poore men, they are marueilously affected, seeing that they are not despi∣sed of them. Neither was it to be doub∣ted 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 commaunde∣ment 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 togi∣ther, and to vse all dueties of humanitie to eche other?

Here is an houshold example pro∣pounded 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 mai∣ster is moste fruitfull for the ground. A∣RISTOTELL 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, TI∣TVS LIVIVS sayth elegātly, 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 e∣states, 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 ouer the reapers (IOSEPHVS cal∣leth him Agronomon) of RVTH, what shee was, or whose wife, or daughter she was. This he did not aske as some youthes doe, that they might offer them some villanie, but because he saw that she was a straunger and painful: The Bayliffe an∣swered, shee is that Moabitesse, which came of late with NAOMIE, and he gaue her great prayse: hee little thought that she should haue bene his wife, but see how wonderfully GOD bringeth it to passe.

As touching that BOAZ appointed a ser∣uant ouer the reapers, who shoulde pre∣scribe to euery one of thē their taskes, &

see that they did euery thing in order, & without doubt an honest man, all hous∣holders ought to followe it. For vnlesse that in great families, euery one knowe what to do, or haue theyr ouerseers and guides, they may haue theyr things very negligently done: as order is required in an armie: euen so in a houshold. That seruaunt did marke RVTH so diligently, that hee coulde aunswere his maister to that hee did aske▪ so ought all seruants to marke diligently euery thing that ap∣pertaineth to them, that they may giue an account of euery thing to theyr mai∣sters.

This also must be noted diligently, that he praysed RVTH. He doth not, as the enuious, disprayse and lessen those thinges which are praise worthy in her: Neyther doth he hate her, because shee is a stranger, nor reproch her for it. They are to be praysed for their vertues, who are worthie of prayse: vertue must not be hated. Oftentimes the poore men being commended to the rich by theyr seruauntes, they receaue great commo∣ditie

by them. This kinde of duetie is required of vs, that if wee cannot helpe the godly, by our owne riches or coun∣cell: at least, let vs entreat others to doe for them, which wee may doo without our hurt.

But he doth shew two things of RVTH which are worthie of prayse, and are to bee followed of vs. The one that shee did aske leaue of them to gather eares. The law of MOSES doth graunt straung∣ers and widdowes by name to gather eares: yet she would not by that warant gather eares in the field without the ow∣ners good will. There are many who a∣gainst the minde and wil of the owners, and agaynst the law of God and man, do go into other mens fieldes, and by theft and rapine, take awaye their fruite and destroy their hedges and doe them great hurt.

The other thing for which she is com∣mended, is, that she was painfull and di∣ligent from the morning vntil this time, namely, she plied her labour to the mid∣day. By and by: assoone as she had eaten,

she returned to her labour, sauing shee tarried a litle in the house. MVNSTERVS enterpreteth it, except she eased her selfe in the house. The Tigurine translation sayth, that she sat a while in the house. Some doe vnderstand it, that she taried in the house not a moment. The old in∣terpreters and Septuagintes wer of this minde: Others doe think that she stood still, and rested not, but when shee went home, or taried in the tent, (which per∣haps they had in the field to take the shadow, and to recreate them in) Those Countries are very hote in the time of haruest, shee was not of the number of those women which walke idelly in the streets, and look the whole day through the windowes: but rather she was such a one as SALOMON speaketh of in the Prouerbes, of whome amongest other thinges he saith, that she laboureth day and night: this ought to be more ac∣compted of in women then bewtie. There are this day fewe children, or hi∣red seruauntes, which will work so hard as she did.

The 11. Sermon.

8 Then sayd Bohaz vnto Ruth, hearest thou my daughter? go to none other field to gather, nei∣ther goe from hence, but abyde heere with my maydens.

9 Let thine eyes be on the field that they do reape, and go thou after the Maidens. Haue I not charged the seruauntes that they touch thee not? moreouer when thou art a thirst, go vnto the vessels and drinks of that which the ser∣uauntes haue drawne.

10 Then shee fell on her face and bowed her selfe to the ground, and sayd vnto him, how haue I found fauoure in thine eyes, that thou shouldest know me seeing I am a stranger?

HOW BOHAZ did talke with RVTH, and how shee behaued herselfe towardes him is heere declared. BOHAZ talketh with her friendly, according to his age and estate, hee calleth her daughter, for hee was olde and one of the elders and go∣uerners. Where the scripture commaun∣deth sonnes and daughters to reuerence their parents, it meaneth amongest o∣thers, them that are yong, whose duety

it is to reuerence the elders and especy∣ally the magistrates. Next he commaun∣deth her that shee go not into an other field to gather eares. For peraduenture least she should be troublesome to him, shee would not onely gleane in his field but in others also: but hee vnderstan∣ding that she was a notable woman, was willing to do her a good turne, hee doth not send her ouer to others, as some vse to doe, which when they colde easilye and ought to helpe their poor kinsmen, cast this care from them. He doth com∣maund her that she goe not out of that place wherein she was to another, but accompanye his maydens and followe them: partly least shee should haue any wrōng being alone in any of his groūds, from the which his seruaunts might ea∣sily defend her: partly if shee were with those his seruauntes: shee might gather eares with lesse trouble, which did with∣out doubt passe the time by pleasaunt talke, sportes and songes. For it is profi∣table that men, that are sad and troubled be conuersant and talk with others, and

as muche as they can, let them auoyde solitarines. Hearest thou my daughter? to wit, that which I haue commaunded thee, doe not gather in any other mans field then mine. The Germaines do also say, hast du es ghort? when as they do ear∣nestly commaund or giue any thing in charge to others. Further he promiseth her defence against his seruaunts, is not this (saith he) most certain, I haue com∣maunded my seruaunts that they touch thee not? The Hebrues doe vtter by an interrogation that which they woulde vehemently affirme. Afterward, cap. 3. vers. 5. My daughter doe not I seeke thy rest that it may be well with thee? 1. SA∣MVEL. 10. chap. Is not the matter so as I told thee, that god hath annointed thee to be gouernour ouer his inheritance? 1. SAM. 23. The Ziphians, the traytors sayd vnto SAVL, doth not DAVID dwel with vs in the fortes and wood? So I vn∣derstand that saying of the woman of IOHN. 4. is not this the Christ? certainly it is Christ.

In haruest and vintage great libertie

or rather licence is giuen to workemen, for the ease of their labours, but some∣time they doe abuse theyr libertie, they doe handle many shamefast and chaste virgines very filthily, and doe many thinges insolently: his seruauntes might haue done the same, therefore hee doth promise her that he wil admonish them that they doe not hurt her. But it is the duetie of housholders that they do not onely preserue the chastitie of their own maydes, but also of others, that no fil∣thines be spoken, whereby they might be prouoked to lewdnes, let him shewe them how filthie a thing whordome is, and how harlots are defamed with pub∣like infamie. Let him call them backe from all thinges, which may prouoke them to lewdnes, especially if he see thē gamesome or wāton, as from lewd talk, from keeping companie with suspitious men, from filthy shewes and daunsings &c. There are some who say that it is but in vaine to keepe them straightly, but youthes doe oft amisse for want of vn∣derstanding. But howe wicked are they

who offer their maydens (whose chasti∣ty they ought to preserue, and be to thē in stead of parentes) to others, or defile them themselues? He ought also to be∣ware, least the body, fame, or goods, of his neighbours or any others be hurt by his seruauntes.

He must not onely keepe in order his houshold seruauntes, but also his beasts that they be not hurtfull to others, as dogges, horses, oxen &c. It is said in the law. If an oxe wer wont to strike in time past, and it hath bene tolde his maister and he hath not kept him in, and after he killeth a man or a woman, the oxe shalbe stoned and his owner shall dye also, &c. Also if the fire breake forth and burne corne, and take into the stackes standing in the fieldes, hee shall restore the losse, that did kindle the fire. If any man shall digge a pitt and shall not co∣uer it, the owner shall restore the losse of the cattell: The Lorde commaundeth that those houses which are flatt should be battelled least any man shoulde fall downe.

He doth adde this, that if shee were a thirst, she should goe to the vessels and drinke of the water, which the seruants haue drawne. There is great scarsitie of water in those places, PALESTINE hath her floudes riuers and springes, but yet in many places the springes are dried vp with those great heates, so that some∣time they fetched water a great way. The which also befell in our country of Heluetia (which aboundeth with ••••a∣ters in many places) in the yeare 1540. In the 26. chap. of GEN••: ISAACKS ser∣uauntes digged pits which for quietnes sake he yeelded to others. In EXOD. the 2. chap. Moses did helpe the daughters of IETHRO which drew water for theyr flockes, when the shepheardes with∣stoode them, because there were no o∣ther welles in those places. Therefore it is a great benefite, that hee doth bid her goe to take drinke out of the vessels, that is flaggons or bottels.

As the latines doe vse very largely this word arma (that I may note this by the way) namely for instrumentes, for

euery arte, as armour for warre, for schollers and for cookes &c. So KELIM which is amongest the Hebrues vessels, doth signifie instrumentes, weapons, or∣namentes, houshold-stuffe, and apparel. This seemeth to haue some force that he sayth, whiche my seruauntes haue drawne: namely not without labour: Although they say they haue drawne it by theyr labour, & driue thee away: yet I will that thou drinke, no man shall re∣sist thee: afterward he doth commaund her to eate meate together with the rea∣pers.

Here is set foorth to vs a notable ex∣ample of humanitie and kindnesse to∣wardes the poore, widowes, straungers, and especially towardes them that are newly conuerted to the truth, and how they are to be handled, looke in the E∣pistle to the ROMAINES the 14. and 15. chap. BOAZ first did talke with RVTH friendly, hee doth not looke that shee should aske any thing of him, hee doth promise her defence and drink, he doth graunt her more than she durst ask him,

and that with a good will. But what was the cause of this humanitie and good will towardes RVTH, when hee did not know that he should be coupled in mar∣riage vnto her? Because shee had the fa∣uour of God by faith, shee also had the good will of men. God doth moue the heartes of the enemies towardes those whome he doth loue, as SALOMON saith in hys prouerbes the 16. chap. Then hee vnderstood by the speech of his Baylife, that shee was indued with notable ver∣tues, and therefore that she was worthy of fauour and good will. If hee had spo∣ken euill of her, peraduenture he would haue conceiued some euill against her. Furthermore she was indued with faith which is the spring of good workes, and he saw with his eyes the diligence of the woman in gathering of eares.

This courtesie of BOHAZ is to be fol∣lowed of vs: the poore and straungers are to be nourished and intreated friend∣ly: Nouices in the faith are to be defen∣ded against those iniuries which they are in daunger of. Next if we will haue

men kinde and friendly, we must especi∣ally seeke to please God.

Secondly here is shewed how RVTH behaued her selfe towardes him. First she fell on her face, and bowed her selfe to the ground. She sheweth her selfe as one vnworthie, that BOAZ a noble man should vse so courteously, shicah to bow, to submit or fall downe in the forme hithpaal hishtaueh to cast downe her self to bow the head or the rest of the bodie to fall downe at any mans feete. The Grecians doe render it proscunein And the latines expound it by the worde a∣doration: EXOD. 20. in the second com∣maundement which speaketh against Images and Idols, it is said thou shalt not adore them. The idolaters say that they doe not worshippe them, and that they are iniuried if these thinges be re∣ported of them, but truely they knowe not or rather will not knowe what it is to adore. The Hebrue worde signifieth to bow and lie downe before th••m, but will they deny that they doe this? Ther∣fore they cannot be excused from Ido∣latrie.

Amongest the latines also to a∣dore, doth signifie to bow the knees, and to honor by falling downe &c. it was the cōmon maner that they would fall downe at the feete of them whome they would honour, but wee doe not bow our knees vnlesse we come before Princes, before whome wee suppliently fall on our knees.

Next shee doth wonder and make great accompt of his courtesie, when she being a straunger was so well accep∣ted of him, for the moste part banni∣shed men and poore men are despised of the rich and mightie.

We haue a notable example in RVTH of humilitie thankefulnes and shame∣fastnesse. She doth shew her humilitie, partly by her outward behauior, name∣ly by the gesture of the body, that is by bowing & submission, partly by words, for shee saith, Wherefore haue I found grace in thine eyes, that thou shouldest know me, or that thou doest knowe me? For it signifieth (as MARTINVS BOR∣RAVS the diligent and learned expoun∣der

of gods word) no light acquaintāce ••ut to acknowledge louingly and to haue a regard of anie. She doth confesse that shee is vnworthy of his benefites. HVMILITIE is a notable vertue, where∣unto pride is opposite.

She doth declare her thankefulnesse in this, that she doth not despise nor ex∣tenuate this benefite bestowed vppon her, shee doth not say, what is this that thou doest bid me to gather eares? doth not the lawe of God graunt this to the poore? what is this that thou doest offer me drinke when I am a thirst? water is commonly to be vsed, wherefore doest not thou giue me some notable gift sith I am poore and thou riche? Truely the benefite was not so great of it self, which he did giue her, but because it came frō a notable man and from a good will, she made great accompt of it. The pro∣uerbe sayth, gifte of a friend is best, She by her thankefulnes did prouoke BOAZ to be more ready and prompt to relieue her pouertie. Let them diligently ob∣serue this which doe want the helpe of

others: let them not be vnpatient if they haue not all by and by which they de∣sire: let them not despise those thinges that are bestowed on them let them, not threaten that they wil wreast anie thing by force. But let them rather think that others haue theyr burdens, and that they by their importunitie do hurt both themselues and others. For vnthankful∣nesse stoppeth vpp the welspring of be∣nefites.

The shamefastnesse of this woman appeareth in this that she fell downe to the ground, and did not impudently look on BOAZ, shamefastnes is the grea∣test prayse of women, for shamfastnes (as CICERO saith) is the keeper of al vertue, auoydeth vncomelinesse, and getteth great prayse. Therefore this caused her not to looke wantonly on BOAZ, nor to speake long with him: both these vices the Gentiles doe condemne in women as the Satyrric̄all Poet saith. Shee is so bolde that she can keepe company with men. And she can talke with armed cap∣taines in the presence of her husband

without a blushing face and with stret∣ched out brestes. The prouerbe sayth scilence doth adorne a woman, as it is in this verse of Sophocles. gunaiza cosmon è sige pherei Women which are desirous to talke with men whome they do not know, bring themselues into suspition.

The 12. Sermon.

11 And Boaz aunswered, aud said vnto her, all tolde and shewed me that thou hast done vnto thy mother in law, since the death of thinehus∣band, and how thou hast felt thy father and thy mother, and the land where thou wast borne, and art come to a people, which thou knowest not in times past.

12. The Lorde recompence thy worke, a full re∣ward be giuen the•• of the Lord God of Israell, vnder whose winges thou art come to trust.

13. Then she sayd, let me finde fauour in the sight of my Lord: for thou hast comforted mee and spoken comfortablie to thy mayd, though I bee not like to one of thy maydes.

RVTH marueleth howe it should come to passe that shee should be knowne and accepted of BOAZ, and that

he should entreate her so louingly, shee being a strunger: for the most part we see it come to passe that straungers and the poore are despised of the mightie & the riche: now therefore he sheweth the cause wherefore he did fauor her: name∣ly for the trust she had in the God of Is∣rael, & loue towards her mother in law.

That she was indued with true faith, of this it is gathered, that she forsooke her natiue countrie her parents her kins∣folks and her country Gods and imbra∣ced the Israelitish religion. ABRAHAMS fayth is commended, who being called of God into a straunge land neglected all thinges, and followed him without delay, she doth shew indeede that shee was the daughter of ABRAHAM. For she had rather liue in other nations for the truth then to liue in her own countrie. It appeareth also by this that shee had true sayth, that BOAZ said that she came to hope vnder the winges of the Lorde, that is, that shee might liue safelye vnder his defence and patronage. As many as put their trust in God cannot

perish: Howsoeuer the deuill doth rage he cannot pull them out of his handes. Here is a Metaphore borowed from birdes and hennes whiche with theyr winges doe couer theyr young, nourish and defend them. DAVID doth often vse this Metaphore in the Psalmes, that he might shewe the care of God in pre∣seruing the godly. As a henne the kyte besieging her doth cloke her chickens and hide them vnder her wings, so doth God defend the godly and call them louingly vnto him. The Prophet sayth in the 17. Psal. keepe me as the apple of thine eie, & hide me vnder the shadow of thy winges. PSAL. 36. how excellent is thy mercy O God, therefore the chil∣dren of men trust vnder the shadowe of thy winges. PSAL. 57. haue mercy on me O God, haue mercy on me, for my soule trusteth in thee, and in the shadow of thy winges vntill my trobles be past, PSAL. 61. I will dwell in thy tabernacle for euer and my trust shall be vnder the couering of thy winges 63. and my mouth shall prayse thee with ioyful lips

when I remember thee on my bed, and when I thinke on thee in the night wat∣ches. Because thou hast bene my helper therefore vnder the shadowe of thy winges will I reioyce PSAL. 91. hee tea∣cheth that they are very happie whiche commit themselues to the tuition and the prouidence of God, hee will couer thee (saith he) with his winges & vnder his winges thou shalt be safe, hys trueth shalbe thy shield and buckler.

ISAY 31. he sheweth that hee will de¦fend the Citie Ierusalem against the force of the Assirians by a similitude borrowed from birdes, or hennes, say∣ing as a bird that flieth, so shall the Lord of hostes defend Ierusalē by defending and deliuering, by passing through and preseruing it. This similitude Christ v∣sed in the 23. chap. of MATT. saying, how often would I haue gathered thy chil∣dren together O Ierusalem, as a henne doth her chickens vnder her wings, but thou wouldest not? this worde ornis as the Gramarians doe note, generally doth signifie a bird, & specially a henne.

From whence had RV••H that fayth? S. PAVLC in the 10. chap. to the Romaines sayth, faith commeth by hearing, and hearing by the worde of God. It is pro∣bable that she had heard of her husbād, of her mother in-law, and her father in law, of the creation, fall and restitution of man, & of the promised MESSIAS &c. In the mean seasō god opened her hart, that shee did vnderstand and yeeld con∣sent to those thinges which were tolde her.

Also wee doe note by the way that they which leaue Idolatrie and embrace the true faith, doe carrye themselues as it were into a hauen and sanctuarie: as chickens wandering are as it were sub∣iect to be spoyled and prayed vpon, by hawkes and other rauenous byrdes, but they are defended vnder the winges of theyr dammes: so they which doe leaue the true religion, and seeke for helpe of saluation other where, doe cast them∣selues into manifest danger of the soule. Also God doth exercise his faithfull ••nes with diuers afflictions, but in the

meane season hee doth comfort them: Many thinke that they shall fall into ex∣treame danger both of life & of their e∣state if they should embrace the gospell, therefore they doe retayne a false religi∣on against their conscience, and in the meane season being vexed with the stings of conscience, they doe lead an vnpleasaunt and a miserable life.

The other thing that BOAZ did praise in her is this, that shee did loue her mo∣ther in law, though her husband depar∣ted out of life, and left no childe by her, and her mother in law was a straunger: from whence it may be gathered easily that she did loue her husband: she doth by her example teache them that are married mutually to loue togither, and withall seek one to exceed the other in all marriage dueties. It is knowne by ex∣perience what great good doth arise of good marriages, and what great euils doe befall by euill marriages.

It is after added, that hee did pray for the prosperitie of RVTH: hee sayth the Lord recompence thy worke, and a full

reward bee geuen thee of God, that is, the Lord reward the, both in this lyfe & in the lyfe to come: wherof many exam∣ples are euery where in the holy scrip∣tures. The papists do aleage this to shew that we deserue the kingdome of hea∣uen by our good deedes. And they doe not onely vnderstand by those good works, those which are wrought by the faythfull by the spirite of God accor∣ding to his worde, but the deuised and chosen workes, which the foolishnes and coutousnes of man hath inuented, and they go so far that the works which ar called supererogatory they do sel to o∣thers for mony. Of this it came to passe that they did put their hope and trust in their deeds, and they atributed much to their own forces, and so obscured the doctrine of the merite of Christ. There∣fore it is profitable to know, how these places are to be vnderstood where men∣tion is made of wages, rewardes and re∣compence &c. The scripture teacheth vs that God of his meer mercy through faith for christs sake: doth forgiue sinnes

and giueth eternall life. There is a no∣table place to the Ephes. 2. chap. It is the gift of God &c. But he doth promise re∣wards for good deeds: not for the wor∣thynes of them, but for the grace wher∣with God doth imbrace beleeuers. AV∣GVSTINE writeth wel, God doth crown in vs his owne gift, not our merites: for first hee bestoweth vppon vs his grace that wee maye doe that which is good. Then of his meere grace, he doth adorn with rewards that good which he hath wrought in vs. Eternall life is called a reward, but not properly, neyther doe the godly looke for eternall life as •• re∣ward for their owne good deeds, but as the free gift of God: wee do not denye but that God rewardeth good deedes, but we doe not by them deserue his so great liberalitie. For this is the conditi∣on on of a merite, first that we should geue of our owne, and what haue we which wee haue not receiued? the Lord doth geue vs both will and abilitie to do wel. Next it is required in a desert that wee be not bound to any thing, but to do it

of our one accord and good will. And we although wee haue done all thinges yet we be vnprofitable seruaunts LVKE. 17. chapter. Also it is required that there be some equalitie and proportion be∣tweene that which is geuen, and that which is receiued. But what equalitie can there be betweene our workes and eternall life? If thou sayest we deserue etern••ll damnation through sinnes, and that therfore we deserue eternall life by good works, it is not a good cōclusion. For good thinges proceed from the spi∣rite of God, euill thinges from vs: euill thinges are perfectly euill, but our good workes are maymed and vnperfect. It doth not so followe, this man can kill himselfe, therefore he can geue himselfe life. Then thou doest obiect: what do good workes auayle? verye much, for they do serue to the glory of our heauē∣ly father: he is glorified if they liue vp∣rightly which ar willing to be called his people: they do make vs assured of our e∣lection, and vocation, when we do finde by their testimonie the vertue of Christ

to encrease more and more in vs, they prouoke others to liue holylie. Concer∣ning also the outward duety, the hungry are fed, the naked are clothed, the stran∣gers are receiued into hospitalitie, &c. Furthermore they do testifie that we be thankefull to God for the benefites re∣ceiued of him.

And we gather out of this place that good deedes are to bee praysed, to bee well spoken of, and to be garnished with rewardes. The Poet doth also say: ver∣tue being praysed doth encrease. AN∣TISTINES beeing asked howe the com∣mon wealth should bee preserued, hee aunswered if rewardes were appoynted for wel doers, and punishments for euil doers: yet wee must not set our delight in vertue to thend that we may be prai∣sed but, for Gods commaundement, though it commeth to passe that wee are stirred vppe to vertue by rewardes. How many are there this day who if they should auoyd theyr country after the example of RVTH that they may publikely and freely heare and openly

professe the pure religion, would sette themselues to be scorned at of others? If any man doth loue his mother in-law as his own mother they would call him a foole. It commeth to passe so also in other matters, but we ought to be con∣tent in this vnthankefulnesse & corrup∣tion of this world, with the iudgement of a few good men. Principally this ex∣āple doth teach vs to pray to God that hee will render to the godly for theyr good deedes, that they may receaue a full rewarde for their good deedes, as he hath prayd.

Moreouer we gather, what wee must looke for of God if we cast away Idola∣trie and serue him. For the prayers of godly men are not in vaine, but they are as it were promises. This praier doth a∣gree with the wordes of Christ in the 19. chap. of MATTHEVV verily I say vn∣to you, whosoeuer shall forsake houses or brothers or sisters, or father or mo∣ther or wife or Children or landes for my names sake, he shall receaue an hun∣dred fold more and shall inherite euer∣lasting

life. MARK. 10. chap. it is added also in this life with trouble. The mea∣ning is that the godly should not be de∣stituted of the help and aide which they looked for of theyr dearest friendes: Al∣so the Lord doth so bestow his grace on them, that small goodes are to them in stead of great riches, and truely the mat∣ter is so amongest true Christians. IOVI∣NIAN and VALENTINIAN being created Emperors, they who vnder IVLIAN the Emperor held the profession of Christs religion were put out of th••ir captain∣ship: But God euen in th•• 〈◊〉〈◊〉 doth re∣quite their faith and theyr godlinesse with a reward.

But the successe dothe declare that this prayer of BOAZ was not in vaine. For when RVTH forsooke all that shee had 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 MES∣SIAS 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 ac∣ceptable to thee, let me be in estimation with thee. This phrase is in the 33. 34. and 47. cap. of GENE. and els where ve∣rie often, it signifieth to fauor or to gra∣tifie some body. That thou hast cōfor∣ted me. This worde mee hath a force namely a widow, a woman, a poore wo∣man, a straunger and afflicted, for he did stirre vp a•••• recreate the sorrowfull wo∣man wit•• 〈◊〉〈◊〉 speeches: this verse of AESCHYLVS is here accompted as a prouerbe. Orges nosous••s eisin iatroi logoi that is, pleasaunt speeche is a phisition for a heauie minde. And thou hast spo∣ken 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 des••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 vnwor∣thy: she doth not thinke her selfe a wo∣man 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 vn∣to them: she doth call BOAZ her Lord and her selfe his handmaid. There are some vnciuill men as certaine of the A∣nabaptistes

who say that the title of ho∣nor 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 cōfort, 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 la∣bour: 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 comman∣ded 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 Euan∣gelist IOHN in the 1. Epist. the 3. cap. saith my little children let vs not loue in word, ney∣ther in tongue onely, but in deede and in truth. There haue bene alwaies men and there are some yet, who doe pro∣mise 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 per∣ceaued 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, Embam∣ma••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 Gre∣cians doe call ••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 med••ndi sayth, rea∣pers 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 coue••ous man might haue sayde vnto her, I haue not prouided these thinges for thee but for mine owne ser∣uaunts,

in the 1. booke of SAM. the 25. chap. NABAL reiecting DAVIDS mes∣sengers 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 commaun∣ded 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 com∣maund 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 womē 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 ser∣uauntes eat inough. They may be num∣bred amongest them of whome SALO∣MON speaketh in the 23. cap. of the prou. hee sayth vnto thee eate and drinke, but his minde is not with thee. But what profite commeth of this? If maydes and seruauntes see them to be so nigardly, they deuoure many things priuily. Also it falleth out oftētimes that those things are deuoured of dogges and cats which they will not giue to workemen.

But let seruaunts be contented if they haue necessarie thinges geuen them, let them not complaine, nor wish for dain∣ties. Workemen in the olde time were content with frugall and meane foode:

neyther doest thou heare that they did accuse theyr maister. The hire must be liberally payed to workemen, and espe∣cially to haruest men IAMES the 5. cap. RVTH doth not refuse the benefite be∣stowed on her, but doth take it with a thankefull minde and modestly: and sit∣teth downe by the side of the haruest folks, not face to face, least she should be gazed vpon, she doth not thrust her selfe into the middle of the reapers, and her hand first in the dish as belly-gods doe, which do not take those thinges which are sette before them, but where soeuer they se more daintier, there their hands are. She waited vntil either BOAZ or sōe of his seruauntes would reach her some portion. We must vse modestly a good turne bestowed vpon vs by others, how liberally so euer it commeth, contrary to that which is commonly said, shame∣fastenes is vnprofitable for the poore.

She did eate sufficient, yet some meat was left, the which as we shal afterwards heare she brought to her mother in law. Shee doth teache vs to vse meate and

drinke sufficient, but in the meane season we must not forget the poore. PAVLE doth also admonishe the faythfull that theyr plenty maye supplye other mens neede. Let vs take heede of the desire of gluttony and the filthie wasting of gods gifts.

Hee doth write that BOAZ gaue her parched corne. Kalie•• with aleph cali of ka∣lah hee parched or fried, it is barly meale fried, the common interpreters do tran∣slate it parched corne: they doe dry the barly one night being soked with water the next day they doe dry it, then they grinde it in milles: Some men do sprin∣kle that agayn with water which is ouer∣much dried, and drye it agayne before they grind it. Some men do dresse new barlye beeing beaten out of the greene eares, and they do make it whilest it is moyst into balles & being clensed they do grinde it. It beeing so dressed with twentie pound of barly, three pound of linte seed, halfe a pound of coriander seede and of salt, all these thinges being dried before are mingled in a mille.

They who will keepe it any longer, doe hide it in new earthen vessels with the meale and his branne. Galenus de alimento∣rum facult: lib. 1. sayth: that the parched corne which is most commendable is made of new barlye meanlye dried and parched &c. And he sayth that of many it is the manner in health to drinke the same (with new wine, sweete wine, and honied wine mixt to gether, & oftimes also onelye sprinkeled with water) in the sommer two or three houres before they do goe into the bath, and they say, that they feele themselues by this drink to be freed from thirst. Thou hast an ex∣ample in BOHAS of ciuill behauiour at the table: for he had not onely a care of himselfe but hee doth also reache meate to others, we haue a like example of our sauiour: in the 24. chapter of LVKE.

After that RVTH had eaten her meat she presentlye returned to her worke a∣gayne, and shee remayned at gleaning vntil the euening, she doth not take the shadow like an idle and a slouthfull hus∣wife. She is far vnlike them who when

they are full, do refuse labours. But this diligence and carefulnes is greatly to be praysed in this woman and all others.

BOHAZ being delighted with the mo∣desty of this woman, doth commaund his seruauntes, that they suffer her to gleane amongest the sheaues which o∣ther wise is not graunted, some they shuld leaue of purpose, othersome they should scatter, neyther should they say that this was for others, and so make her ashamed, or blame her, but for this cause that she should gather the more, and go more chearefully to her mother in law.

Rich men do learne by this example, that it is their duety to helpe the nee∣die. God doth geue great encrease, not so much for the riche as for the poore. Christ accompteth that as giuen to him whatsoeuer thou shalt bestow vpon the poore, MAT. 25. Furthermore hee bles∣seth thy riches, if thou hast the poore in estimation. There are manye kindes of poore men, but those are especially to be helped: whoe do willingly gette by their labour thinges necessary for them

vnlesse great hardnes of dearth doth hinder them. This example doth teache vs how we must giue. He gaue RVTH thinges necessary, not being desired, nor commaunded, but willinglye and with pleasure. For the Lord requireth a cher∣ful giuer: he doth geue liberallie, for she being sufficed, she reserued some for her mother in-law: he might haue giuen her some certaine measure of corne. But he thinketh it shuld be more acceptable to her, if she might gather it by her own la∣bour, therefore hee commaundeth hys haruest folkes to leaue her some part as they reaped and gathered. By the exam∣ple of this notable man, we also ought sometime to giue to poore labourers, more than is due to them by couenant: and to doe good to them that want al∣though they know not of it, Arcesilaus that he might help the want of his friend that was poor & sick, but yet dissembling his want, he put a bag of mony priuelye vnder his pillow. Read the first epistle of TIMOTHIE. 6. cap. of the dueties of rich men. Now how wicked are they, which

doe vse the scarcetie of a dearth to this purpose, that they may driue the poore altogether out of their possessions? The richer men at this daye are, so much al∣most the couetouser are they: They do deuise manye meanes, by which they may excuse their couetousnes. Also the poore may geue almes, wh••••h hey call spiritual, namely when they do comfort and teach other poore men.

The 14. Sermon.

17 So she gleaned in the field vntill euening, and she threshed that shee had gathered, and it was about an Ephah of barly.

18 And she tooke it vp and went into the City, and her mother in lawe saw what shee had ga∣thered: Also shee tooke forth and gaue to her, that which she had reserued when she was suf∣ficed.

19 Then her mother in law sayd unto her, where hast thou gleaned to day? and where wrough∣test thou? blessed bee hee that knewe thee. And she shewed her mother in-law, with whom shee had wrought, and sayed: the mans name with whome I wrought to day is Boaz.

RVTH is set before vs as a clear glasse of many vertues: & especially her diligence, carefulnes, and paynefull laboure is commended. She gleaned in the field of BOHAZ, who commaunded her to sit downe with his reapers. After that this woman had eaten meat, and was suff••••ed, she returned to her labour from which she had ceased a while: now is added, that shee applied her selfe to worke vntill it was euening, then shee threshed that which shee had gleaned, namely with a staffe, and winnowed it. There were two kindes of threshing in times past, whereof mention is made in the holy scriptures, one was with oxen, the other with staues, wherewith they did beat out the corne. PLINIE sayeth in the 30. chap▪ of his 18. booke. H••r∣uest is beaten forth somewhere with cartes, somewhere with the treading of mares, otherwhere with ••••ailes: cart (that I may note this by the way) is a kinde of carriage wherwith corn is beaten forth. It is added, that she carried it, namely,

on her head, which was a great burden. It is sayd in the latter ende of the chap. that she did also gleane in the wheate haruest, and euery day returned at night vnto her mother in law. She doth teach vs by her example, continuaunce in la∣bour, and so in euery good worke. It is not inough to begin well, but wee must goe forward chearefully. Wee must la∣bour whilest it is time, wee must not neglect the oportunitie of time. There are some who yeeld themselues to be spoyled of slougthfulnes: or if they doe applie themselues for a time to vertue, they doe afterwardes fall away.

It is to be noted, that the holy Ghost doth say, that she caried the burden her selfe, and layd it not on a beast or a cart: For it sheweth that God hath a care of these thinges, the which ought to com∣fort those laborious men, who by rea∣son of theyr pouerty are driuen to carry great burdens vppon their heades or shoulders. For if they doe that of fayth, they doe a good and acceptable worke vnto God. For God requireth these

common workes of them, and not that they should for religiō sake appoint pil∣grimages and put on coules, &c.

But what profite had she of so great la∣bour? for there are many which say that they labour in vayne, She did gather al∣most an Ephah of barly. If it be accomp∣ted after the measure of Tygurine it was as THEODORVS BIBLIANDER doth recken, three times nyne gallons. An E∣phah is a measure for drie things, and containing three bushels, a bushell con∣tayneth, sixe cabs, a cab foure logs, a log is the least measure of drie thinges and moyst thinges, contayning sixe egges, If these be multiplied, and that thou be∣ginnest at a log, a cab cōtaineth 24. eggs a bushell 144. and an Ephah 432. egges. And 10. Ephaphs doe make a homere contayning. 4320. egges, which is the greatest measure the Hebrues haue: as MVNSTER noteth vpon the chap. 29. of EXOD. And though RVTH could not ga∣ther so much, vnlesse the haruest folkes had left her part at BOAZ his comman∣dement, yet it is certain that indifferent

dilligence doth preuaile muche in any businesse. A drop by often falling doth break or make hollow most hard stones. They who are diligent and carefull in theyr work, do quickly heape vp a num∣ber of necessary thinges. But wee must pray to God, that hee will blesse our la∣bours, for vnlesse his blessing be with vs, all our labors are in vayn which we doe. S. IAMES sayth in his 4. chap. ye fight and warre (a metaphore taken frō warres) he speaketh of contentions and brawles, wherewith they do greeue one another) and get nothing, because ye aske not, ye aske and receaue not be∣cause ye aske amisse, that ye might con∣sume it on your lustes. Some complaine that they cannot nourish themselues by their artes, in the meane season they doe not diminishe their lustes: they despise God, not acknowledging him to be the author of good thinges. SALOMON in hys prouerbes sayth the dilligent haue sufficient, & the slougthful are famished. PROU. 14. verse. 23. In all labour there is aboundance: but the talke of the lippes

bringeth onely wante. 19. vers. 24. The slougthfull hideth his hand in his bo∣some, and will not put it to his mouthe againe, that is, he shall not haue to eate. 20. verse. 4. The slougthfull will not plow, because of winter, therefore shall he begge in the sommer, but haue no∣thing. And the 13. verse, loue not sleepe, least thou come vnto pouertie: open thy eyes and thou shalt bee satisfied with bread. 21. verse. 25. The desire of the slougthfull slayeth him: for his handes refuse to worke. If God doth sometime afflict great labouring men with famine, he doth it for certaine causes, which we haue in other places made mention of.

It is added, that RVTH shewed her mother in law those thinges which shee had gleaned, also that she brought forth and gaue her, that which she had left of her fulnes. It appeareth that RVTH was notably affected towardes her mother in-law, for that she might make her mer∣ry, she did not onely shew her mother in-law part of it, & deuour the other pri∣uelie, but she sheweth her all which she

had gleaned that day, and brought her meate also out of her bag, scrippe or bo∣some which was left. Thou shalt easily finde daughters in-law, which will geue nothinge to their mothers in-law, yea who will rather cast meat to the dogs, or els eat more then will do them good, then bring any thing to their mothers in-law.

Let children learne to feede and to chearishe their aged parentes. For the word of honoring doth cōprehend this amongest others, as the Lord himselfe interpreteth it MATH. 15. wher he doth reprooue the PHARISIES and SCRIBES because they do make voyde the law of God through their traditions. The gen∣tiles also do thinke it meete, that we no∣rish thē which haue nourished vs. Oft∣times sonnes & daughters do cōplaine, that pouertie doth hinder them that they cannot performe that duety: but if they should spend much at the wine, vp∣on sumptuous apparell, and such other vayn things, they would make no men∣tion of their pouertie. There are fewe

which haue regard of their parentes stri∣ken in age, as becommeth them. In the history of the gospell it is oftentimes read, that parentes entreated the Lorde for their children, that they might bee deliuered from diseases, but there is no such thinge recorded of children. The most part would wish them dead, whe∣ther they be poore or riche. If their pa∣rentes be poore they are to be nourished of them, and so they are a burden to them, if they be riche they watch as ra∣uenous birds do for carcases. There are also some who doe spoyle their parents of whome (it is sayd) PROV. 28. verse. 24. He that robbeth his father and hys mother, is the companion of a man that destroyeth.

IOSEPHVS writeth that NAOMIE brought forth some peeces of meate, which her neighbours had brought her, and the which she had kept for RVTH. For the wordes in the text may bee vn∣derstood both manner of waies: We do therefore gather by this, how deare the daughter in-law was vnto her mother

in-law, because she did not spend all, but kept some for her that was absēt & at la∣bour. But it rather seemeth to agree, to be vnderstoode of RVTH.

NAOMIE asked her daughter in-law, where she had gleaned, shee aunswered freely, and she shewed the name of the man in whose field she was. Shee doth teache parentes to haue a care and re∣gard of their children: peraduenture she thought that it could not be, that shee should gleane so much by her owne la∣bour in so short a time. If children doe bring anie thing home, which they say was giuen them, or that they found it, let parentes diligently examine them, for they come by these degrees to theft. Let them take an accompt of their chil∣children, where they haue bene, with whome, what they did, if any thing be suspicious in them, let them examine them, if they be found in a lye, let them chasten them: let them also prayse them which doe well, and so stirre them vp to the desire of vertue. Let maisters do the same, and others to whome the care and

charge of the yonger sort is committed. Neyther let them only take an accompt of the yonger sort, but also diligently of the elders. I doe not giue counsell that ye shutt in youthes at home: but in the meane season, let them haue a care that if they goe abroad with leaue, that they ioyne themselues with good companie, by whose conuersation they may be the better. RVTH doth willingly giue an ac∣count to her mother in-law, shee doth not aunswere her crookedly: shee doth tel orderly what befel to her in the field. Let children doe the like to theyr pa∣rentes, and those that are set ouer them, and let them gouern themselues so, that they may without feare, make report of those thinges which they haue done.

Before her mother in lawe heard the name of BOAZ, shee sayd, blessed be hee that hath knowne thee. The old transla∣tion, hath who hath pittied thee. The word of knowing is diuersly vnderstood in the holy scriptures. Pro. 12. ver. 10. the Iust man doth know the life of his beast (although Salomon doth vse this word

Iada and our wrirer doth vse Nakar) that is, hee hath a care and a regard of his cattell, he doth giue them prouin∣der, hee doth graunt them rest, or hee hath mercy on his cattle: but the tender affections of the wicked are cr••ell: that is, they haue no care of them, they doe handle thē vnmercifully. So in this place who hath known thee, that is, who hath done thee a good turn? She blessed him because he had pitie on her. Truely God will blesse them, who doe bestowe be∣nefites on widdowes and poore foolks.

The. 15. Sermon.

20 And Naomie sayd vnto her daughter in-law, blessed be he of the Lord: for hee ceaseth not to do good to the liuing and to the dead. A∣gaine Naomie sayd vnto her, the man is nere vnto vs, and of our affinite.

21 And Ruth the Moabitesse sayd, he sayd al∣so certainly vnto me, thou shalt be with my ser∣uants, vntill they have ended all mine haruest.

22 And Naomie aunswered vnto Ruth her daughter in law, it is best my daughter, that thou goe out with his maydes, that they meete thee not in another ••ielde.

23 Then she kept her by the maydes of Bohaz,

to gather vnto the end of barly haruest, and of wheat haruest, and dwelt with her mother in-lawe.

THe talke which NAOMIE had with RVTH, is partly pleasant, and partly profitable: for it contayneth manye thinges which make not a little, both for our in∣struction and comfort. Before NAOMIE vnderstoode in whose fielde RVTH had gleaned, shee sayth, blessed be hee who hath knowne thee. And after shee had heard his name, she vttered this blessing in many wordes. Blessed be hee of the Lorde: that is the Lorde rewarde hym both in this world, and in the world to come, or he is blessed that is, he is accep∣ted of the Lorde, his grace is with him. The blessing of the Lord doth compre∣hend the goods as well temporall as e∣ternall: Hee that doth blesse another, praieth that God would take him to his defēce (through the MESSIAS in whom we are blessed) that he would release his sinnes, that hee would defend him, and

giue him successe in all his affayres, and keepe him from all euill. She doth shew the cause, for he ceaseth not to do good to the liuing and to the dead, that is hee ceaseth not to loue them and to be be∣neficiall vnto them. But how he was be∣neficial, to the dead, I will shew you by and by. She doth add that BOAZ (which RVTH did not knowe) was their nigh kinsman Goel signifieth a reuenger and a kinsman, who ought by lawe to defend their bloud, and seek the punish∣ment of hym who hath hurt them.

We doe gather out of these wordes, what is the duetie of those that bee of our kindred and affinitie, and of friends, namely, that they loue mutually togi∣ther, and that they striue in giuing bene∣fites amongest themselues (which are not of one kinde) also that the riche doe helpe the poore. BOAZ did prosecute his friends (with loue) both dead and a liue, and was beneficial vnto them. How did he good to the dead? whē as long as E∣LIMELECH and hys sonnes were aliue he was beneficiall vnto them, and after

theyr deathes for their remembraunce he did gratifie theyr widowes in as ma∣ny matters as he could▪ and hee would haue done the same to theyr children, if they had anie, and this is to shewe pitie or mercie towardes the dead. NAOMIE vsed this phrase before. Truely if the dead shoulde knowe what thinges are done vppon the earth, they woulde re∣ioyce at these dueties, not that thou shouldest endeuoure to place them in the place of Gods, and appoynt holye daies for them, & make praiers to them. &c. Manye haue little care of the wid∣dows and children of their dead friends, or if they do any thing once or twise for their sakes, afterwardes they doe leaue to be mercifull, that is, they doe cast a∣way the care of them, and send them to others: hee was constant in friendship. For true friends do not turne with for∣tune. PROV. 17. 17. A friend loueth at al times, we haue some examples of such friendes in the scriptures. The 2. SAM. 9 chaprer. DAVID hauing obtained the whole kingdome, did aske if any remai∣ned

aliue of the family of SAVLE, with whome he might deale mercifully for Ionathans sake, that is, that he might be beneficiall vnto him: and when MEPHI∣BOSHETH the sonne of IONATHAN was brought vnto him, hee gaue him the landes and the goodes of his father, and although hee was lame and one cast a∣way, yet he setteth him at his table. It is sayd commonly, that the dead do lacke friendes, but DAVID d••th account him as his sonne, for the remembraunce of his father. Therefore God doth also stirre vp to him faythfull friends: for in the conspiracie of ABSOLON, CHVSAI, ITHAI and others followed DAVID, and not his sonn, although they did see him florishe. Those friends which forsake vs in aduersitie, are not true friendes, but maye bee compared vnto those birdes which flie away in the winter, comming and returning againe in sommer. A sure friend is tried in doubtfull matters. It is cōmon at this day, that men which are greate friends do striue amongest them∣selues, & for light causes: friends are not

to be despised & cast away, how poore soeuer they be, for oftentimes they may helpe much the riche and mightie with their helpe, as in conspiracies, warres, burnings, shipwrackes, diseases, and o∣ther euils both publick and priuate. Fur∣thermore it is not only required of kins∣men and friends, that they haue a regard of the fatherlesse and wyddowes, but of others whosoeuer they be. Therefore howe much doe they offend, whoe for small causes doe wrong to the children and widdowes of them that are depar∣ted, and when they could not hurt their parents and husbands, they seeke to bee reuenged of these?

That which NAOMIE reporteth of BOAZ, we may say more rightly of God, that hee doth not forsake them whiche trust in him, whether they be dead or a∣liue: Then breaking forth into heauen∣ly prayses, we must say, blessed be God &c.

The other is howe wee must behaue our selues towardes them, who haue bene beneficiall vnto VS. NAOMIE ac∣knowledgeth

the benefits bestowed vp∣on her, and sheweth her selfe thankefull to BOAZ and RVTH, she doth declare this benefite both in wordes and deeds. See doth blesse BOHAZ, not with a ma∣gicall blessing, or with an inchauntment but with a heauenly blessing. This wee must immitate to pray for good things through Christe for our benefactoures. There are many poore folkes who haue receiued a long time many and great be∣nefites, either of some of their kinsfolks or others, if they doe once suffer the re∣pulse, they fret, they are angry, and they do curse them: if any man bestow vpon them as much as they can, they yet look for greater thinges of him, (if they be not satisfied, they by and by wax angry. But we ought not onely to geue thanks in words to them) who haue bene bene∣ficiall vnto vs, and pray to the Lord for them, but to shew our selues thankful in deede. That NAOMIE afterwardes pro∣uided a husband for RVTH, wee shall heare in his place. Thirdly, wee gather out of this place, that the benefites doe

not perish which wee bestowe on our neighboures. For as NAOMIE praied to God for a rewarde for BOHAZ her bene∣factor he being ignorant of it: so there shalbe some in all ages, who will prayse and take acceptably those things, which are bestowed on them, and will to God in their prayers, commend the health of them whose liberalitie they haue tryed: nay, if they do not their duetie, yet the worke it selfe if it proceede from fayth, doth after a sort crie vnto the Lord.

IOB. 31. chap. purginge him selfe from most heynous crimes, which were layd agaynst him by his friendes, namelye hipocrisie & vngodlines, making a narra∣tion of his whole life beforespent, saieth amongest other thinges: let these or o∣ther thinges befall on mee, vnlesse their sides do blesse me, that are hott with the fleeces of my sheepe. Hee doth bring in by Prosopop••ia the sides made whot by him that they did pray for him: that is, that such a benefite should come into remembrance vnto the Lord, although hee was vnthankefull who•• receiued it.

This ought to stir vs vp to liberalytie to∣wards the poore. If thou doest compare that which BOAZ gaue to these widows with his wealth, it is not so glorious & great: yet it was very profitable to them, and God doth greatly recompence it. Our sauiour sayth in the Gospell the 10 chap. of MATT. Who soeuer shall geue to one of these little ones to drink a cup of colde water onely, in the name of a disciple, verily I say vnto you, hee shall not loose his reward.

Fourthly wee haue also a forme of blessing: what thinges, of whome, and how we ought to pray for the good of our benefactors, for the benefits which they haue bestowed on vs and ours. The worde blessing doth comprehend the goodes both temporall and eternal, as wee haue sayd aboue. These good thinges NAOMIE prayed for her kinse∣man, of the Lord, and she knoweth that he can shew mercy to whome hee will, and that he marketh and gouerneth our wordes and deeds, as wel good as euil. But those prayers and blessinges are not

in vaine, otherwise the sainctes woulde not haue vsed them, neyther the scrip∣tures woulde teache vs to vse them. As prayers are not vnprofitable: so nei∣ther are those wishes which are nothing els then certayne kindes of prayers.

RVTH going forward to commend the courteousnes of BOAZ doth say, that he commaunded her further, that she shuld accompanie his seruauntes, vntill they had made an end of haruest. But he said that she should go forth with his maids. There is no diuersitie in these wordes, for the seruauntes and the maydes went into the field together. For the scrip∣tures doe oftentimes note that after∣wards which should be set before, some say that he sayd, Ioyne thy selfe with my seruauntes, in ieste to try her: Namely that she might get her a husband. NAO∣MIE aunswered: It is good, it is an ho∣nest thing, it doth please me my daugh∣ter, that thou doest goe with his may∣dens. She doth not perswade her to go into another field the next day: and al∣though she did vnderstād that the good

wils of friendes are not to be abused: yet she doth bid her to returne into the ground of BOAZ: because he was theyr kinsman, shee doth thinke that hee will haue more care of her honestie, then straungers and forrainers, for she might easily come amongest some, who would not defend her, if she were in daunger. The olde translation hath, it is better to goe with his maydes. The cause is ad∣ded that they meete thee not▪ Mun∣ster translateth it, least they enforce thee. This worde Phaga signifieth to withstand, to resiste to meete, here∣of commeth paegara an euill chaunce or successe, so also to aske, to pray, to en∣force. If thou shouldst gleane in another field, some body may withstand thee, and say that other poore haue licence to glean there: and some wanton yong men may force thee, as it sometime cō∣meth to passe in the haruest: If thou in∣terpretest it to aske, per aduenture this is the meaning, that some body might prouoke thee to whordom. It is sayd cō∣mōly she may be chast to whom no man

moueth the question. There are some which will take anie payns to defile ma∣trons and virgins: but at length they are punished for their vnpuritie. For theyr children and wiues are often-times de∣filed of others, by the iust punishment of GOD, or they are so kindled with ielousie towards theyr wiues, so that they are miserably tormented both day and night. Or at least RVTH might haue bene suspected of vngodlines.

Let olde women, by the example of NAOMIE, rightly teach the yonger, and stirre them vp by prayse to the studye of vertue, and commaund them to tarry at home, and shunne all causes of often∣ding. It is commonly sayd that the flaxe must be taken from the fire least it be burnt. NAOMIE had rather her daugh∣ter in-law should stay at home: but be∣cause necessitie droue her to runne into the fieldes, shee commaundeth her to ioyne her selfe in companie with mayds not with men. Maidens cannot alwaies stay at home, they are constrayned sometimes to goe to markets, sometyme

to take long iournies, but they are to be exhorted, that they doe not this alone, but that they ioine themselues with ho∣nest companie in their way: let them shunne talke with wanton young men, or drunkardes or suspicious places: e∣specially in the night, let them keepe themselues at home: And let them not onely flee from euill, but also from the outward appearance of euill. For if they fall into the suspition of whoredome or adultery, they cannot easily clear them∣selues. If they be accused of theft, the theefe being taken, their innocency is shewed to all men: but this is farre o∣therwise. S. PAVLE in the 2. chap. to TI∣TVS. The elder women likewise (as hath bene spoken before of olde men) that they be in such behauiour, as becom∣meth holinesse, not false accusers, not geuen to much wine, but teachers of honest thinges: that they may instruct the yonge women to be sober minded that they loue their husbands, that they loue their children: that they be discreet chaste, keeping at home, good and sub∣iect

vnto their husbandes, that the word of God be not euill spoken of. Hee saith it is not inough for olde women to liue well, but he cōmandeth them to frame the youngers to vpright life both by wordes, & also by the example of theyr lyfe. There are some which talke with men, resort to daunces and banquettes, saying that by this meanes they may get themselues husbands, but this is a dan∣gerous way, and not allowed of honest and godly men.

RVTH regarding her chastity doth ioin her self to the maidens, teaching daugh∣ters by her example, to obey the good counsels of their parentes: which many doe not willingly, but because they are hott, and are carried away with their af∣fections, they had rather hearken to flat∣terers: afterwardes falling into manie troubles, they repent, and doe bewayle their lotte too late. But those which suf∣fer themselues to be gouerned of the el∣der, they doe finde plentifull fruites of theyr obedience. Shee kept com∣panie with them, vntill haruest was

done. Cōtinuance at one work is praise worthy, and that a man may become constant, it auaileth muche in young yeares to bee accustomed to laboures. They which shift from one labour to a∣nother, do take paines for a little profit.

She returned vnto her mother in-law, or was in companye with her euerye night: for it becommeth mayds to be at home at night, and no other where: she would not that her mother in-law shuld bee greeued for her. Let not children through their night wandering, throwe their parents into sorrow, whose sleepe otherwise they do often breake: She re∣mayned with her seeking for noe other host. At this day many will not willing∣ly bee with their mothers, much lesse with their mothers in-law. What if they should nourishe them▪ poore maydes whiche will not remayne with theyr kinsmen, but had rather liue more at ly∣bertie out of their sight, and to wander whether their minde carries them, are not well reported of. But let maydens so behaue themselues, that their kinse∣folkes

or they which are of their affini∣tie shoulde haue no iust cause to forbid them, or cast them out of their house.

CHAP. III.

The 16. Sermon.

1 Afterward Naomie her mother in-law said vnto her, My daughter, shall not I seeke rest for thee, that thou mayest prosper?

2 Nowe also is not Bohaz our kinseman, with whose mayds thou wast? behold he winnoweth barly to night in the floore.

3 Washe thy selfe therefore, and annoynt thee, and put thy rayment vppon thee, and get thee downe to the floore let not the man knowe of thee, vntill he hath left eating and drinking.

4 And when he shall sleep, mark the place where he layeth him downe, and go, and vncouer the place of his feete, amd lay thee downe, and hee shall tell thee what thou shalt do.

THIS chapter doth consist of three especiall partes. In the first the councel is contained, which NAOMIE gaue vnto RVTH, how she should procure BOHAZ

to be her husbande: in the other is sette downe, how RVTH obeyed her mother in-law: and what she obtayned, how she was accepted of BOHAZ and sent a∣way. in the third, how she returning vn∣to her mother in law, shewed to her all thinges orderly which befell vnto her. Many things are contained in this chap∣ter, which pertayn to making of marria∣ges, in which the greatest pointes of our happynes or vnhappines in this life are contayned.

As concerning the councell of NAO∣MIE, first shee did promise RVTH her helpe, that she would prouide for her a good marriage. I seeke rest (sayth shee) for thee, for so shee doth call marriage. She doth adde, that it may be well with thee: the meaning is: I will ioyne thee with a good and a meet husbande, that thou mayest know where thou shalt tar∣rye, and that thou mayest hereafter gett thy liuing without so great labour. She doth not promise her an idle life aboun∣ding with delightes, shee doth not say that she shalbe without all troubles, of

which this worlde is full, to the mitiga∣ting of the whiche the Lorde hath ap∣poynted marryage. GEN. 2. The Lord sayth it is not good for man to bee a∣lone, let vs make him a helpe. God will that it be wel with them, and that they haue rest. Yet many through their own faultes do procure themselues great tro∣bles, as when they do norish suspicious ielousies &c. Also marriage hath trou∣bles belōging to it, especialy wher there be many childrē: yet they haue mo tro∣bles who dispising this institutution of God, doe wallow in whoredomes and addulteries. NAOMIE doth not aduife her that she should liue a sole life. For it was better, that a straunge widdowe should marry with some one of the peo∣ple of God. Heere is an example of gra∣titude propounded to vs in NAOMIE. In the first chapter she doth wish for a hap∣pie marriage for both her daughters in∣law, now that occasion is offred, shee omitteth nothing, that shee might pro∣uide a good husband for her, who had deserued so well of her. There are some

which will be marueilous liberall onely in promises, but they doe nothing in∣deed: oftentimes when they may bene∣fite theyr friendes without troubling themselues, they wil not doe it, but if o∣thers doe it, they will enuy them.

Next let parentes learne, to prouide husbandes for theyr daughters, and wiues for their sonnes, for this care be∣longeth to them. Children ought not in this matter to follow theyr own wic∣ked affections, but to vse the counsell of their parentes. Let not parentes tiranni∣cally constraine theyr children to many against theyr will. NAOMIE doth con∣ferre with RVTH her daughter in-law of marriage. Marriages to which children are vnwillingly driuen, haue seldome happie endes.

The maner is after set downe, howe NAOMIE procured this marriage: shee doth giue her preceptes, she doth teach her, what she shall do, & what she should auoid: first she biddeth her to wash away her sweate & spots least she should smel ill. And those washinges were common

amongst those nations, and of thēselues not vnlawfull. Next she doth bid her to annoint her selfe: the which was also v∣sed amongst the Estern people, as other histories, aswell the Euangelical history doth witnesse. Thirdly she doth bid her to put on her apparell, to witt the best she had. Fourthly to goe into the floore and not suffer her self to be seen, before that BOAZ had eaten and drunken. The labourers seeme to haue better cheare at the latter ende of haruest as at sheep∣shearing. We doe make a feast in the lat∣ter end of haruest and vintage: so we do giue more meate and drink to threshers of corne in the barne and winnowers. She doth commaund her to marke hys bed, or the place where he layeth hym downe, and remouing the couerlit from his feete should lye downe by stealth at his feete, and signifie vnto him what must be done, according to the lawe of raysing vppe children to the brother or kinsman deceased. For he sayd after that there was one of nearer kindred, with whome hee would first conferre about

this matter. The law which doth com∣mand that the brother or kinsman shuld marry the wife of the brother of kinse∣man departed without a child, doth not expresse by what way or meanes it shuld be done, nor driueth any man vnwil∣lingly to marriage. Therefore NAOMII did vse these deuises, that she might win BOAZ the easier: and might obtayne of him, that he should doe, that which the lawe commaunded him to doe of hys owne accord and free will. For cleanli∣nes in women doth please men wel: and husbandes do oftentimes abhorre thei•• wiues for sluttishe apparell. Therefore women doe combe and decke them∣selues. The night also a man being alone with a woman alone, doth make manie marriages. Furthermore beyng well drunke they do many things willingly, which if they had bin sober they would not haue done. LOT committed incest with hys daughters 2. SAM. 11. CAP. DA∣VID by drunkennes sought to ouer∣throw the constancie of VRIAH and to enforce him to lye with his wife. OVI••

sayth. Night loue and wine do nothing moderately, the night is without shame and loue is without feare.

It was meete that RVTH should bee marryed to BOHAZ, but there were o∣ther wayes and meanes, by the whiche shee might haue dealt with him about this mariage, they myght haue brought BOHAZ in minde of the law by some ho∣nest but peraduēture they thought it to be no matter, when they were per∣swaded that it was his duty according to the law, to raise vp seede to the kinsman deceased. But least anye man should a∣buse this example and make marriages in degrees forbidden, or defend baudry, and excuse their faults by other errours and faults of the saints, it is to be known that ther is mention made, of four kinds of examples of holye men in the scrip∣ture.

First certain deeds are described & pro∣posed to vs to folow, as fayth in ABRA∣HAM, patience in IOBE, chastity in IO∣SEPH, &c. the ardent prayers of DAVID & others: all the holy scriptures are ful of

examples of vertue worthy to be had in remēbrance. How many doth the holy ghost propose vnto vs in this litle booke in NAOMIE RVTH and BOHAZ. As gold smithes, paynters and others do set arti∣ficial works, before their schollers which they should follow: so God doth put before vs the examples of Godly men, that hauing them alwayes in our sight, we may immitate them in our life.

Next the deedes of the Saynts are contayned in the holy scriptures which are wicked, as the incest of LOT, the ad∣dultery of DAVID, the disobedience of IONAS, the pride of the apostles, the de∣nial of PETER, the vnbeleeuing of THO∣MAS, & many other. These are not reci∣ted of the holy ghost to the end that we should folow them, but we may see that though they be saynts, to be yet corrup∣ted in their nature: & in that they did ex¦cell in so many rare vertues, that was by the goodnesse of God. These thinges should make vs beware, for if such ex∣cellent men haue fallen, what may be∣fall vs, when we are not to be compared

with them? Next according to the ad∣monition of the Apostle: who so doth thinke he doth stand, let hym beware least he fall. And as they went not for∣ward in wickednesse but repented: so let vs also repent, that God may forgiue vs our sinnes and punishmentes due for sins: also let vs receiue sinners which do repent truely. But true repentance doth acknowledge the heynousnes of sinne, embraceth by fayth the mercy of God proposed in his sonne, and doth after∣wardes abstayne from sinne.

Thirdly the sainctes in the olde testa∣ment did certaine thinges well, whiche at this day were most wicked to follow. They did circumcise their children at the eight day, whiche is not at this day, lawfull: because baptisme is in the place of circumcisiō. They did offer diuers sa∣crifices to God, which at this day haue no place. A brother ought to marry the widdow of another brother, & rayse vp seed to him, which at this day were a sin worthy of death. The same may be said also of other ceremoniall lawes whiche

are taken away by Christ, the same also may be sayd of some part of the iudici∣alles. These therefore are not to bee drawne into example.

Fourthly, there are some singuler deedes, as that ABRAHAM against that generall law: Thou shalt not kill: would haue slayne and offered his sonne ISAAKE: That the Israelites did not restore, the golden and siluer pottes and apparell which they had borrowed of the Egip∣tians: we must not follow these thinges we haue no warrā't to do the same. Th•••• (1. SAM. 5.) IONATHAN and his armor bearer, in an vnfit place set on the power of the Philistines, was done notably & heroycally, not proceeding from pride, or couetousnes, but driuen vnto it by the holy ghost: he looked vnto the pro∣mise and glory of God, and the preser∣uation of his countrey. If any body bee not led by the like spirite, and yet would take in hand the like matter, they may be accompted rashe. I omitte other exam∣ples: by these promises wee may iudge more rightly of the deeds of NAOMIE

and RVTH. Therefore let vs say that this is a peculiar fact, and we must not fol∣low it: Or those women were holy and chast, yet they did offend in the man∣ner: neither are those thinges recited in the scriptures that wee should followe them, but eschew thē. And although the successe was happy, yet it was not attri∣buted to the carefulnes of NAOMIE, but rather to Gods mercy. Saynt PAVLE in the first epistle to the THESSAL. 5. doth bid vs to abstaine from the outward ap∣pearaunce of euil. But she is commaun∣ded to do that, which hath the outward appearaunce of euill. NAOMIE vseth those artes whereby baudes doe entise young women to wickednes, for they do vse baths, sweet oyntments, and fine ap∣parell &c. Peraduenture the successe would haue bene bad inough, if she had not met with a godly man. If she could not haue bene hid, but haue bene spied of others, who would not haue thought but that she came either for whordome or theft? Furthermore who would haue denied but that NAOMIE as much as

lay in her, cast her daughter in-law into the danger of whordome: she which did before please BOAZ might now displease him by this deed: or if hee had bene en∣flamed with wine might haue dealtwith her, and that he might afterwards haue put her away as a harlot. It is to be ad∣ded to this, that by the law she was not due to BOAZ, but to a nearer kinsman: who vnlesse he had giuen ouer his right, she had done him an iniurie. I wil speake nothing of this, that men ought to woe their wiues, and not wiues husbandes. And although BOAZ did afterward prayse it, yet it is not to be supposed that he did allowe of all the circumstances. Therefore no man ought to abuse the example of these poore women, & rea∣son thus, if it were lawful for them, it is lawfull for vs. For the falles of the saints ought to make vs more warie, and not to allure vs to sinne.

There are olde women, who when they hope that by this meanes, they can make marriages betweene young men and virgins, they call them to night ban∣quettes,

talkes, and daunces, and some∣time exhort them, that they should goe to bed together. There are also virgins which doe entise youthes diuers wayes to lye with them, saying that they did it of a good purpose, namely, that they might get a lawfull marriage: but marri∣ages are not to be made by this meanes, we must hold on a right course, parents & kinsfolkes are to be aduised with, be∣fore honest mē must we cōtract marria∣ges. How oftē haue those priuate marria∣ges had a sorrowfull & lamentable end?

And those youthes are to be reproo∣ued, which, that they may get their plea∣sure of some women, doe promise them marriage, and being defiled they driue them away reprochfully as wh••res, and denie that euer they did make mention of marriage. Honest youths wil not mar∣rie them which haue bene defiled by them, yea they suspect that they haue geuen theyr bodies to be abused before of others, or wil doe it hereafter.

But what shal we iudge of them, who being taken, doe geue as a cloke to their

whoredome the fauourable name of mariage, when as they made no mentiō∣of it before? or what shall wee iudge of those baudes men or women, who for gaine doe match those persons together whome they ought not?

Thou shalt also obserue by the way, that she sayth that BOAZ winnowed the floore of barly, that is the barly that was in the floore. The Septuagintes haue Licman that is to winnow, Licmos a fanne or a vanne. It is added in the night. The Chalde interpreter sayth, at the night winde: peraduenture they coulde not winnow it in the day for the heat. We reade also of other holy fathers as A∣BRAHAH, ISAAKE, IACOB and GEDION: so also of the Romaine Senators and Captaynes that they did apply them∣selues to husbandry, not to idlenesse, drunkennesse, or surfeiting. BOAZ had many which he might haue committed this labour vnto, but hee had rather doe it himselfe, partly for that by the exerci∣sing of his body, hee might be the more healthy, partly least he yeelding to idle∣nesse,

should giue place to euill tempta∣tions, partly that he might stirre vpp his seruauntes to worke by his example, for examples auayle much euery way.

The 17. Sermon.

5 And she aunswered, all that thou biddest mee I will doo.

6 So she went downe, vnto the floore, and did ac∣cording to all that her mother in-law bad her.

7 And when Bohaz, had eaten and drunken and cheared his heart, he went to lie downe at the end of the heape of the corne, and she came softly, and vncouered the place of this feet, and lay downe.

8 And at midnight the man was afrayd, and cought hold: and loe a woman lay at his fecte.

9 Then he sayd, who art thou? and she aunswe∣red, I am Ruth thine handmayde: spread•• therefore the winge of thy garment ouer thy handmayd: for thou art the kinseman.

HOW RVTH obeyed her mo∣ther in lawe, and howe shee was accepted of BOAZ is in this place declared. She doth promise her to doe all thinges, and shee performed it in deede. In the whiche

thing shee is not to be accused. For per∣aduenture, because she was newly con∣uerted to the Iewish religiō, she thought it to be the maner, that if she should de∣maund the kinsman of the former hus∣band in marriage, this way she shuld at∣tēpt it: but if she offended, she offended of ignorance, not that ignoraunce doth altogether excuse her from sinne. It doth onely lessen the fault, it doth not wholly take it away, as good entent doth also, as they call it. GEN. 38. THAMAR also vsed a deceit that she might get IVDAH to be her husband.

This is the duetie of children, that they obey their parents, and them who are contayned vnder this name: except those thinges which they commaund them to doe, be repugnant to the word of God. As if they commaund theyr children not to heare holy sermons, if they bid thē to put on a Monkes coule, or trauell into places where pure religi∣on is bannished. If they bid them to kill or to hurt some, or robbe, or commit whordome &c. in these and others they

must not obey their parentes. For the lawes and commaundementes of God are to be preferred before the comman∣dementes of our neerest friendes. Our Sauiour sayth whosoeuer preferreth his father and his mother before me, is not worthy of me. IONATHAN SAVLES sonne would not slaye DAVID beeing commaunded of his father. 1. SAM. 17. chapter. Although it seemed that hee was bound to it by two bondes. First because that SAVLE was king, and next his father, who commaunded it him.

Next it is written that BOHAZ dyd eat and drinke and cheared his heart. It is also read that other holy fathers som∣time did refreshe themselues with a lar∣ger portion of meate and drinke. GEN. 43. The scripture sayth of IOSEPH, and of his brethren, that they did drinke and were drunken with him. Wher the scip∣ture doth not speake of that luxurious drunkenesse, whiche it doth so oft con∣dempne, but of more drinke wherwith they are made merry. Saynt AVGVS∣TINE and also HIEROME doth witnes,

that drunkenes is not vsed for excessiue drinking, but for inough as PSAL. 35. they are made drunken with the plen∣tie of thy house, that is they are ful &c. God doth command to cast away hea∣uines in solempne feastes, and celebrate his feastes with ioy: Vnder the gouern∣ment of SALOMON the Israelites came togither in great numbers, eating drink∣ing, and reioysing. The which is to bee noted for certaine Anabaptistes and hi∣pocrites, which do condemne pleasures and ioyes which are permitted. GOD doth giue vs wine, bread, flesh, fish, and other thinges which wee are to vse for meate and drinke. PSAL. 104. God doth make the wine to encrease, which doth make glad the heart of man: and especi∣ally if they who labour hard doe reioice at their meate and drinke, they are not to be enuied IERE. 31. God doth pro∣mise his people that they which should returne into their countrye shoulde a∣bound with those thinges whiche per∣tayne to honest pleasures. Yet wee must beware least wee abounding with these

giftes of God, should forget him, but we must giue diligence to vse his gifts well.

That BOAZ lay all night in the floore and slept by the heape of corne: he did so, eyther that hee might betimes in the morning returne to his labour, or that he might watch the corne, least theeues should carry it away. It seemeth that the floers or the barnes were in the fieldes and not so fully fensed, but that euerie bodie might come in. VARRO. lib. 1. cap. 51. wryteth that the flooer ought to bee in the fielde, in a higher place so that the wind might blow thorow, and especially round, and in the middle a litle a slope that if it doe rayn, the water may not stay. &c.

He doth teache housholders, by hys example to haue a care to keepe theyr thinges, and to be present with theyr la∣bouring people, for oftentimes through theyr owne negligence that is stolne frō them which they haue gottē with great labour. In the deepe of the night BOAZ tourned himselfe from one side to ano∣ther, or bowed himself. laphath signifieth

to bow, to apprehend, to lye shrunk vp together: some expound it to turn from one side to an other. When he did turn himselfe, and thrust his feet to the foot of the bed, hee vnderstoode that some∣thing laye there, and being afrayd, hee boweth himselfe and by feeling (to witt by the apparel) hee found it to bee a woman, therefore hee asked who shee was? It was no maruell that hee was a∣frayd, hee might haue suspected some euil spirit which had taken on it a body, had lain at his feet. Alexāder of Alexan∣dria in the 2. booke chap. 9. writeth of a certaine spirit, that as it seemed puttyng away the bedd clothes, lay downe in a bedd where a good man lay, and draw∣ing neere as if it would haue embraced him: and the other when he was nowe almost dead for feare, shranke to the side of the bedd, and when it came neerer he droue it away &c. Also looke in the 19. chap, book. 4. I could also bring you ma∣ny other examples of this kinde.

And it is not to be doubted but that BOAZ being amased with a sodayn feare

commended himselfe vnto the Lorde: for godly men were woont to do so in those soddaine terrours, when wicked shapes and illusions of shaddowes ap∣peared to them. The olde fathers as it is read oft times in theyr writinges doe crosse themselues and so they driue a∣waye deuils. Lactantius writeth of the vertue of the crosse in the 4. booke. 27. ••••ap. but we must not think that this ce∣••••monie of the crosse, doth driue away ••••••ils of it self, but because they belee∣•••••• that they were freed by the crosse and benefite of Christ, from the power of the deuils.

RVTH aunswered modestly that shee was his handmaid and desired him, that hee woulde couer her with the skirt of hys garment: or throwe his winge ouer her. Chanaph signifieth a wing, or a skirt of a garment, also an end and a corner. Lira noteth that the man contracting marriage in those dayes layd his winge, or the nethermost skirte of his garment on the woman: So the meaning is be∣troth me to thee: and marry me accor∣ding

to the lawe of a kinseman, or that whiche is better, hide me vnder thy wings, take me into thy tuition and de∣fend me. A metaphor borrowed from birdes, who doe couer and defend theyr young ones with theyr winges.

But in this similitude, is by the way set foorth the duetie of husbandes to∣wardes their wiues: namely that they shield and defend them, feede and pro••••uide necessary thinges for them. Good Lord, howe manie husbandes are there which doe neuer thinke of these things?

She doth shew the cause, wherefore hee ought to take her into his defence: because thou art the kinsman. Least hee should thinke, that she was a bold and vnshamefast woman to come into a mans bed in the night vnknowne: shee called to hys minde, the law of God of marrying, the widowe of the brother or co••in departed. Let not women abuse this place in the defence of their filthi∣nesse, neyther let them come night nor day to any mans bed, if he be not mar∣ried to them, especialy if he be wel drun∣ken,

or otherwise cast themselues rashely into danger: for the condition of those times was farre otherwise, then at this day it is.

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.

The. 19. Sermon.

14 And she lay at his feet vntill the morning: and shee arose before one could know another: for hee sayd let no man knowe that a woman came into the floore.

15 Also he sayd, bring the sheet that thou hast vpon thee and holde it, and when shee held it, he measured six measures of barly, and layde them on her, and she went into the Citie.

16 And when she came to her mother in-law, she sayd, who art thou my daughter? And she told her all that the man had done to her.

17 And sayd, these six measures of barly gaue be me: for he said to me: Thou shalt not come emp∣tie vnto thy mother in-law.

18 Then sayd shee, my daughter, sit still, vntill

thou know how the thing will fall: for the man will not bee in rest, vntill hee haue finished the matter this same day.

WE must diligently obserue the course of this historie, for the better vnderstanding of this booke. Wee haue heard in the former sermon, howe BOAZ ta∣king RVTH in the floore behaued him∣selfe towardes her: nowe we shall heare of her dimission, and returne to her mo∣ther in-law. Yet first it is sayd, that shee slept all night at his feet. After the talke had betweene themselues of making marriage, they contained themselues in their places. If BOAZ had behaued him∣selfe otherwise then hee should, truely the holy Ghost, which did not passe o∣uer with silence, the dronkennesse of NOAH, the incest of LOTT, the adulterie of DAVID, the deniall of PETER, and the sinne of MAGDELEN, would not haue passed ouer this. BOAZ doth not a∣buse the occasion offered him, to fulfill his lust.

He doth teache vs by his example continencie and chastitie. Wee read in prophane histories of great Emperours, when they had vanquished Cities, they would not see moste bewtifull matrons and virgins, or haue them brought in their sight, or being brought to them, though they looked vppon them, yet they did gouerne theyr lustes, and send them backe againe vntouched, to theyr parentes or husbandes, and so wanne great fauour with thē. The great Alex∣ander, when he was biddē that he shuld see the daughters of Darius king of the Persians, which were prisoners and of wonderfull beautie, woulde not goe, saying, that it was not in him, that when he had ouercome men, he should be o∣uercome of women. But they were ra∣ther shadowes of vertues, then vertues amongest the Gentiles: for that which they did came not of true fayth, but ra∣ther of ambition. IOSEPH is worthie to be praysed, who oftentimes being pro∣uoked by his mistresse, who was in loue with his beauty, would not doe that in∣iurie

to his maister, nor violate the com∣maundement of God (which was not yet set downe in tables) GENE. 39. For as a man ought to shunne other occasi∣ons of euils, so also of adultery. And though thou be alone with a woman, yea in the night, yet the bridles of vn∣chastitie are not to be let lose, we must thinke of the commandement of God, thou shalt not commit adulterie: wee must thinke of the punishment of adul∣terie, whoredome, and lust, we must not iudge of sinnes according to the corrupt iudgement of the worlde. Howe vnlike are those young men, who eyther vn∣der the pretence of mariage or by force, doe defile mayds, or other mens wiues: also some old men, which are decrepite doe entise other mens wiues to adulte∣rie (as they did Susanna.) But what do I speake of them, when Monkes, whiche doe vowe chastitie, doe often-times de∣file matrones and virgins: And it is eui∣dent that for this purpose they doe vse auriculare confessions, and sometimes magicall artes: In the meane season if a

woman doe come into their monastery they doe sweepe their pauement with besomes. RVTH arose before one could know another for darkenesse: that is, at the dawning of the daye. For BOHAZ sayde (as the olde translation hath) be∣ware least any bodie do know that thou camest hyther: or he commaunded his seruaunts (as some will haue it) lest they should tell, that she was at the flowre in the night, which doth not like me. That is more alowable, that IOSEPHVS sayth, that he badd her to be gone, before hee raised vp his seruaunts: although he did know that hee was not guiltie, neyther that he had done any thing, whereof he might worthely bee ashamed; yet hee would not offēd others, nor lay a stum∣bling blocke before them. It is knowne out of the Gospell; what they are wor∣thy of, which do offend their neighbors eyther in word or deede: he doth teach vs to beware, not onely of the euill it selfe, (as S. PAVLE warneth vs in the 1. THES. 5. chap.) but also he warneth vs to beware of the appearaunce of euill.

There are many thinges wee may say or do, with a good conscience, but we must alwaies haue a regard of our neighbour, and all our sayings and doings, must be applied to the edyfiyng of others. If a∣ny woman will not be accounted for an harlot, let her beware, least she shew the appearāce of an harlot, either in speach, behauiour, apparell, and such other. We must haue a care of our good name, ac∣cording to those common verses.

Omnia si perdas, famam seruare memento. Qua semel amissa, postea nullus eris.

The losse of goods may easely be re∣couered, by labour and diligence, but if any body bee suspected of chastitie, it is not so with it. Yet there are some wic∣ked men which take delight in wicked∣nesse. ISAY 3. chap. sayth of his people, that they haue boasted of their sinnes as the Sodomites: he addeth, he wil bring euill on them. IEREM, 3. chap. doth dis∣allow his people, because they had the foreheades of harlots, and would not repent. How many are there now at this day, which do boast of whordomes, of

adulteries, dronkennes, vnlawful vsuries vniust slaughters, & other wickednesses which shuld not be known that they did it, if they thēselues held their peace? al∣though they which do hide their wicked∣nes, shal not escap their punishment. We ought also to haue regard of other mens good names and honestie. BOHAZ doth diligently take heed, least any shuld sus∣pect that they had done euil. At her de∣parture be biddeth her to take her cloak or sheete wherewith shee was couered, and holde it with both her handes, and he measureth out six measures of barly, that is, six smale bushels or measures of barly, Theodorus Bibliander (my most reuerent maister) doth take it to bee an ••phah: and the garment being tied togea∣ther (as it seemed) with a knot, hee layd it vpon her head. mitpaach is interpreted a sheete, a cloake, others, a vaile or a lin∣nen cloath: how much barly there was, if it be counted according to our mea∣sures, it is hard to tell. It seemeth there was somuch as shee coulde carie on her head, he gaue her barly that shee might

carry it to her mother in-law which was poore, and that shee might haue also to eat, vntill she should be marryed to one of them.

Let rich men learn, to vse their riches well, and to bestowe them liberallye to the vse of the poore. At this time thou hast great occasion offered to thee of ex∣ercising thy liberality, in so great perscu∣tions of the godly, and in such skarcetie of corne. God will not haue them ex∣cused which do seeke by this to defend their couetousnesse, that they do not know, who are worthy or vnworthy of almes.

Rabbi SOLOMON writeth (as Lira testi∣fieth) that those six measures were signes of the six blessinges of God, which were to come on the messias which should be born of RVTH by DAVID, according to that which is written in the 11. cap of E∣SAY. There shall come a rod forth of the stocke of Ishay &c. and the spirite of wis∣dome, and vnderstanding, the spirite o∣councell, & strength, the spirite of know∣ledge, and of the feare of God was on

him. Hee addeth out of this saying of RABBI SALOMON, two things to be co∣sidered on, that the scripture of the olde testament, is not onely to be expoun∣ded, historically, but also sometime mi∣stically: the other, that that saying of I∣SAIAH is alleadged, and vnderstoode of Christ, euen of the Hebrues them∣selues.

BOAZ went into the Citie, without doubt he accompanied RVTH for her defēce, & for her honestie sake. For, ho∣nest virgins and matrones, ought to be∣ware, that they doe not wander in the night times in the streets, without light, and honest companie.

RVTH came to her mother in-law, who asked, what hath befallen to thee my daughter? or who art thou? that is, how go thy matters? how doth thy bu∣sinesse goe forward? hath thy kinsman married thee? Parentes ought to take an accompt of their children, yea, if they be well growne in yeares, and they shall do muche good, if their neighbours and kinsfolkes doe not dissemble, the faultes

of the children to them. RVTH is not be∣come the prouder for the hope of mar∣riage, but aunswered modestly to her mother in-law, shee doth not aunswere frowardly, but she doth rehearse in or∣der what was done. Also childrē which are well aged ought to geue an accompt to their parentes: And if theyr parentes be poore, they ought to prouide for thē and to nourish them: and they ought not to take away those thinges priuilie, which they haue gotten by great labor: PROV. 28. verse. 24. he that robbeth his father or mother, and saith it is no trans∣gression, is the companion of a man that destroyeth.

Let riche men learne, that they send not away them which be poore in deed emptie. BOAZ would not send away the daughter in law to her mother in law, whome he knewe to be oppressed with pouertie, emptie: Who so doth giue to the poore, doth lend to the Lord. Let vs rather giue many giftes to them, then to dumme images.

The mother in-lawe doth bid her

daughter in law, to keep her self at home vntil she did know now the ••atret wēt: she will not that shee should publishe it, as certaine talking women would. Shee doth adde that BOAZ will not be in rest, before he hath ended this busines: good matters are not to be deferred, but that which is meet is to be done by and by.

Let mothers learne out of these wordes, to instruct their daughters wel; to teach them good thinges, and to re∣claime them from euill. NAOMIE, bid∣deth RVTH sit downe, that is, be in rest and to looke for the successe, and in the meane season not to doubt of BOAZ his faith. They are to be instructed in religi∣on & good maners, not onely in words but in example of life. Next we see how credite is gotten. NAOMIE trusteth this man, that hee will keepe promise with RVTH, because she saw him indued with some vertues, otherwise she would haue doubred of his fidelitie: neyther would shee haue beleeued him by and by after hee had promised her. That is true cre∣dite, when the sayings or deedes of anie

man be of force with others. As if hee shoulde speake or promise anie thing, men would not doubt of his troth, if he doth any thing, men would accompt it for right. If he commaund anie thing o∣thers will obey, if he doe giue counsell, others do receaue it, and do make great accompt of his iudgement. But howe is this estimation gotten? Not by flatte∣ring, nor by dissembling, but by vertue often shewed, with a happie successe. For mens mindes are kindled with the admiration of vertue, and opinion of Gods helpe. Manie thinke that dignitie is gotten, with an outward shewe of sumptuous apparell, by great titles and by flatterie. These truely are of great force amongest fooles, but not amongst men of knowledge. But this is a singular gift of God, necessary for magistrates, doctors, fathers of housholdes, also for artificers and merchants. IOB. 29. decla∣reth howe muche hee was esteemed a∣mongst all men, because he did his duty faithfully: & did not leaue of to deserue well. Estimation is lost, if we do not per∣forme

those thinges which wee do pro∣mise, or that those thinges which we do speake are false, or those thinges which wee do are worthy of reproofe. There∣fore many vndeseruedly do complaine, that they haue no credite, when they themselues doe not that whiche they ought.

CAP. IIII.

The. 20. Sermon.

1 Then went Boaz vpp to the gate, and sate there, and behold, the kinsman of whom Boaz bad spoken came by, and he sayd, Ho, such one come sit downe here. And hee turned and sate downe.

2 Then hee tooke ten men of the Elders, of the Citie, and sayd, sit ye downe here, and they sate downe.

3 And he sayd vnto the kinsman, Naomie that is, come agarne out of the countrie of Moab will sell a parcell of land, which was our bro∣ther Elimelechs.

4 And I thought to aduertise thee, saying, buy it before the assistauntes, and elders of my people. If thou wilt redeeme it, redeeme it, but if thou wilt not redeeme it tell me, for I knowe there is none besides thee to redeeme it, and I am after thee, Then he aunswered I will redeeme it.

WE haue hitherto heard, of di∣uers troubles and afflictions wherewith. NAOMIE and RVTH were afflicted: nowe next we shall heare, how their conditiō was changed into better. For after that. BOAZ a wealthie man, married RVTH, both of them abounded in thinges ne∣cessarie for the sustenance of life. But the holy Ghost doth keepe this order in this chap. First BOAZ doth trie before the Iudges, the god will of the kinsman, whether hee would buye the little field of NAOMIE, & whether he would mary RVTH according to the law. Next he re∣fusing it, BOAZ married RVTH, therefore all the people and the elders reioiced at thē. Thridly, when he had begotten his, first borne son, the womē blessed NAO∣MIE his graund-mother. Fourthly the genealogie of BOAZ is described.

This chapter is replenished with much doctrine, as we shall heare (God wil∣ling) in their places. And first we see that godly men may be raysed by the grace of God out of great pouertie, and lifted

vp vnto great honors. BOAZ sayd vnto. RVTH asking marriage, that hee would marrie her, if the nearer kinsman would not marry her. The next daye hee sate in the gate as a chiefe Iudge, accor∣ding to the opinion of the Hebrues, who sayd that he was IBSAN the Iudge, and when the kinsman came by (of whō he had spoken to RVTH) by chaunce or rather by the prouidence of God, hee commaunded him to come to him, and sit downe and by and by hee called ten elders, and he commaunded them to sit downe, and he sayd open his cause.

As concerning the phrase, He sayde no, such one, come hither and sit here? The Hebrue wordes, Almoni Peloni sig∣nifie nothing, but are onelye put in stead of some proper name, whiche wee leaue out eyther because it is known, or do not, remember it, or because we wil not name it, the Gretians doe call o dei∣••as▪ Some men doe thinke that his name was not conceald without the proui∣dence of God, for that he was not wor∣thie to be remembred of good men, for

that he despised to rayse vppe the name and seede to hys brother.

The olde Hebrues did ••it in iudgmēt in the gates, or about the gates of the Citie, all men beholding and hearing those thinges whiche were done: as this daye also in manie places pub∣like iudgementes, especiallye of lyse and death, are exercised openly. They doe alleadge this reason wherefore the Senate is holden in the gate: that euery man might quickly finde the place, that the country men needed not to go into the Citie, and spend muche there, and that euery one might goe to theyr hou∣ses, theyr busines being ended. Furhter∣more, that many witnesses may be easily gathered of them, that goe out and in. Or the gate is simplie takē for the court. The Chaldeans do translate at the gate: that is to say, the house of publike iudg∣ment, at the court: peradu•• ture because those houses had great gates. The Ro∣maines gathered their counsels for the most part in the temples.

Hee called together the Elders. The

Hebrues do call Zacan, Iudges, of their age, as the latines doe also call them Senators and fathers, amongest the Gretians, also the senate is called Gerousi•• from a worde that signifieth age. They choose for the most part the Senate, by whose councell the common wealth is gouerned of the elders, which seeme most fit for this matter. For they know many thinges, and haue learned manie thinges by their owne hurt. Next they are not so carryed by theyr affections as youthes, but they doe administer thinges with mature counsell. Further∣more, when they are near to death, they thinke, or at least ought to thinke, that they should do nothing agaynst publick iustice and religion, for shortly God will take an account of their deedes and say∣ings. Whē PISISTRATVS the tirāt, asked SOLON what encoragement he had, that he did withstand him so sharply: he an∣swered old age. Valerius maximus wri∣teth of Cesselius, that when he did not obey the Triumuerie, & did speak many thinges freely against CAIVS CAESAR,

his friends warned him that hee should take heed to himselfe: he sayd there are two thinges which doo make mee verio bold, namely olde age and want of chil∣dren.

It is said that those elders sate down. By sitting down is signified, that Iudges ought to be of a mind quiet, peaceable, and calme, not to be troubled with af∣fections, and that attentiuely they shuld heare them which plead in the court, & not with a wauering mind. SERVIV•• noteth lib. 9. Anei: In antient time men vsed this phrase to sit, for to aduise, to care for, and to consider of.

After propounding the cause he said NAOMIE doth appoint to sell the field of ELIMELECH our brother, (the He∣brues doe call cousins brethren) there∣fore I would bring it to thy care, that is, shew it to thee, that if thou wilt redeem it according to the law of kindred, in the presence of the dwellers hereabout, and of the elders of my people, thou mayst redeem it, because there is none neerer, and if it doth not please thee to redeeme

〈◊〉〈◊〉 I would thou shouldest tell me, he by and by, aunswered, I wil redeeme. BOAZ addeth presently that he must also mar∣ry RVTH, if he will haue the land.

The Iewes had their peculiar lawes of Inheritances and successions. NVM. 27. and 36. chap. the land of Israell was deuided into 12. Tribes: of which euerie one of them had their possessions, which God would not haue mingled; and the inheritances of one to be transported to another, The fathers being dead, the children succeeded in the inheritaunce. The sonnes ought not to marry wiues out of their owne Tribes: the daughters also ought not to marry others out of their own tribes: If any man dyed with∣out Children, the brothers did succeed, but if they had no brothers, the kinsmā. LEVI. 25. chap. no man ought to sell the inheritance of his possession: but if anie man be poore and be constrained to sell his grounds, he ought to offer it to hys kinsman, if they will not, then to some of that tribe: but in the meane season the seller hath gotten mony, he may al∣wayes

redeeme it from the buyer: ••∣length the possessions returne to their old maisters in the yeare of Iubily. Ly••••no••eth vpon this place that women d•••• not inherite, but if a wife remayne after her husband be dead without children, she was to haue part of the inheritaunce to maintayne her selfe.

And shee might sell as much as was hers, and so it is sayd, that NAOMIE would sell after the same manner, that part of the ground & of the field, which was left her by her husbande and chil∣dren, which by the law shee had the vse of whilest she liued. But it was not law∣full to sell the grounde out of her hus∣bandes familye, but to his kinsemen. As concerning the phrase to reueale anye mā his eares (which is oftentimes vsed in the holye scriptures) signifieth to admo∣nishe or to shew any thing, or to reueale some secret thing to any man. The latins vse this phrase to pul one by the care, for to admonish one. VIR. ECLO. 6.

Cum cauerem regem et pralia Cynthius aurē ve••••

For that was the manner (as Manci∣nellus

saith) of those, that put mē in re∣mēbrance, and warne thē to do or to re∣member something: looke in the Pro∣••erbes of ERASMVS, to pull the eare. If no bodie will redeeme, the third person is put for the second, if thou wilt re∣deeme it, let me knowe it. First in this place we haue a notable example of per∣forming promise: Hee sayd hee woulde marry RVTH vnlesse shee was that daye married to another. Now he doth per∣forme without anye let, those thinges which he promised to do, and although it was priuely and without witnesses, yet he doth without delay performe it, and hee doth free himselfe from his pro∣mise. Furthermore if any man doth pro∣mise marriage to another, or any other things let him performe the same faith∣fully, as if thou doest promise a certaine summe of money to any body &c. But before he doth promise, let him diligētly consider, whether hee can performe or no, that which he hath taken vpon him, And that thou mayst performe it, thy pleasures is to be lesned, and thou must

labour night and day. PROVERRS. cap. ••. SA••OMON doth commaund him who doth giue his worde for another, not to rest before he be freed, hee doth not bid him to breake his promise. If bandes be made or an othe taken, the greater care doth lye vpon vs. There is so great light∣nesse in men at this day, especially in marriages? that many doe openly de∣nie those thinges, which they priuily promised to the poore, the needie, and the straungers: nay, they doe not per∣forme those thinges, which they haue bound themselues vnto by othe.

Next here is an example of righte∣ousnesse set before vs, hee did not defile RVTH, that hee might put another from his right, and get both the wife and ground to himselfe: for at this day the course of the worlde is bent this way, that many doe defile virgines, that they may be that meanes keepe them with∣out the consent of their parentes and kinsmen: Iustice commaundeth to giue euery man his owne: They are m••••st which do challenge those things, which

by right of inheritance belong to others or doe fell or defile theyr folkes chil∣dren: Gods lawe doth condemne chil∣dren stealers to death. But howe many are there this day which trusting to their riches and power, endeuour to spoyle others vnder the title of iustice.

Furthermore, let vs learne to deale wearelie with couetous, craftie, & con∣tentious men, such as that kinsman see∣med to be, BOAZ as it is to be supposed knew the maners of this man, hee doth not deale directly with him, as if hee should say, by and by thou must rayse vp seede, of the wife or widow of thy kins∣man, which is left behinde, hee dealeth with him ouerthwartly. First he telleth him of the field, next of a wife to be married together with it, that there might be no matters of contention, and he might by a fit meanes attayne to his purpose. We ought not alwaies to vtter all thinges by and by, but we must keep euery thing for a fit time. God com∣maunded SAMVEL. 1. booke. 16. chap. who shuld annoynt DAVID to be king,

to take a calfe, and to say, he wil offer ••••••erifice to the Lord, least hee should fall in danger of his life.

Furthermore we learne by the exam∣ple of BOAZ, that matters of controuer∣sie are to be propounded in the iudge∣ment place, in few fit and plaine words ••e him selfe doth propose the matter: In some common wealthes proctors do it, to whome also it should not be graun∣ted, that they shoulde hurt the good name of others, and shoulde bable out many words, nothing appertayning to the matter, and so shoulde wearie the iudges, and draw away their minds frō the matter propounded, as some are woont to doe.

Moreouer we learne, that it is lawful for a godly man, to sell, to buy, to be∣stow, to change, to redeeme his goodes, for this is not accompted as a fault for good & godly men in the scriptures. But it is red, IE. 32. cap. IERE. the prophet by the cōmandement of God, bought the field of Hanameell, by the same lawe whereby this man is bidden to buy this

ground. We must see that contractes be made according to the lawe of equitie, & so that we be not ashamed, how ma∣ny witnesses can testifie, after what ma∣ner we haue dealt with our neighbors.

Also this is to be noted in the last place, that those Iudges and that kinse∣man sate downe, they hold their peace, they do not interrupt BOAZ his speech, they doe not rayse any tumult: so let Iudges and them which appeare before Iudges hearken, let these men beeing bidden or commaunded aunswere, let the others giue iust iudgement accor∣ding to the lawes.

The. 21. Sermon.

•• Then sayd Boaz, what day thou buyest the field of the hand of Naomie, thou must also buy it of Ruth the Moabitesse, the wife of the dead, to stirre vp the name of the dead, vppon his inheritance.

ALthough BOAZ would wil∣lingly haue married RVTH, for her honest behauiours, as soone as it was demanded of him, yet hee would not do this without

the knowledge of that kinsmā, who was neerer in the degree of bloud: therefore he called together the elders, and decla∣red the matter in theyr presence. And that hee might auoyd brabling, hee first asketh the kinsman whether hee would buy the field of ELIMELECH according to the law, but when that did please him he commaundeth him by the same law to marry RVTH, which he refused to do.

But that wee may the better vnder∣stand this and the former chapter, and also other places of the holy scriptures, I will repeat the wordes themselues of the law, of raysing vp of seed to the bro∣ther. It is thus read in the 25. chapter of DEVTER: If brethren dwell together (in the same Citie or village, that is to say at the same time, and both their pos∣sessions in one place) and one of them dye and haue no sonne, the wife of the dead shal not marry without, that is vn∣to a straunger, but his kinsman shal goe in vnto her, and take her to wife, and do the kinsmans office to her. (Targū tran∣slateth that hee should marrie with her

Santes dothe translate it, that hee should contracte affinitie with her) And the first borne which she beareth shall succeede in the name of his bro∣ther which is dead, that his name be not put out in Israell, (or let him succeede or hee shall succeede in the name of his brother, some menne thinke the meaning is, hee shalbe called the sonne of the dead, and the inheritaunce of the dead shall pertaine to him) And if the man will not marrie his kinswoman, thē let his kinswoman go vp to the gate vnto the elders, and say my kinsman re∣fuseth to rayse vppe vnto his brother a name in Israell: hee will not doe the of∣fice of a kinsman vnto me. Then the El∣ders of his Citie shall cal him, and com∣mune with him: if hee stand and say I will not take her. Then shall his kinswo∣man come vnto him in the presence of the Elders, & loose his shooe from hys foote, and spit in his face: R. SOLOM: doth interprete it, before him, and so bring shame to the vnthankefull man, and answere and say, So shall it be done

vnto that man, that will not build vp his brothers house. And his name shalbe called in Israell, the house of him whose shooe is put off. This lawe hath manie points. First, If a brother doth dye with∣out children, his widowe ought not to marry a straunger, that is, a man of ano∣ther familie: but to a brother or to ano∣ther kinsman of their former husband: and one refusing, let another succeede who is moste nigh, as it appeareth by this booke: Secondly the first son which was borne of her ought to be called ac∣cording to the name of the dead brother & succeed in his inheritāce. 3. If the bro∣ther of him that is departed shall refuse to marry his widow, she ought to shew that to the Iudges, that they should ad∣monish him of this lawe, and perswade him by diuers meanes, whereby he may be perswaded to marry her. 4. If he can∣not be perswaded to these thinges, that widow shall openly come and vnloose openly his shooe, and spit in his face, & as if it were to note him by this publike ignominie. Some men doe thinke that

these ceremonies doe signifie, that she was at her owne libertie after this, and had power to marrie whom she would. Also there was an olde custome before the lawe as it appeareth by the history of ONAN in the 38. of GEN. that the brother should raise vp seede to his bro∣ther, without this cause it was not law∣ful for a brother, to mary the wife of the brother that is dead. For there was a law against this kind of incest. LEVI. 18. and 20. chap. Where the degrees forbid∣den by God are noted. If she had Chil∣dren of the former husband, it was also incest, if a brother shoulde marry that widow. Also in the newe testament, S. Iohn Baptist doth greeuously rebuke HERODE, because he defiled himself, by keeping companie with his brothers wife, he being yet aliue.

God sheweth the cause wherefore he made this lawe: yet hee is not bound to giue vs an accompt of his lawes and iudgementes, but such is his mercy that he doth oftentimes shewe to vs the cau∣ses, wherefore he doth or commaund vs

something. Which of vs doth shew hys seruant the reasons wherefore hee bid∣deth him to doe this or that? but what cause doth he render of this lawe? least his name be blotted out of Israell, least his family doe perisne, and his inheri∣taunce be translated vnto other families. If widowes should marry strangers, and part of their goods should be translated into other families; their inheritaunces should be scattered and brought to no∣thing, & their families should perish-tho∣rough pouertie. For oftentimes wee see it come to passe, that good families are dispersed through pouertie, but GOD would haue a distinction of tribes and families in Israell for the promises of the Messias, who according to the fleshe, should come of the 〈…〉〈…〉. And it is very profitable to com∣mon wealthes if they haue olde and no∣ble families amongst them: for they can take in hand great matters, which come of them, and especially for the gouern∣ment of the common wealthe. For we willingly submitte our selues to them to

whome the dignitie, and the noblenes of theyr family doth bring authoritie. Also they who haue noble auncestors, will doe nothing vnworthy their vertue to bring themselues into infamie. For new start vppe men doe eyther vse theyr gouernment wantonly, or are hindred by the enuy of other men, the whiche both the olde histories of the Romaines and the Greekes and other nations, and also experience doe witnesse. Therefore God would after this maner doe good to the common wealth of Israell, that they might alwayes haue fit men, who might profitably gouerne the common wealth. But it oftentimes commeth to passe, that the sonnes of noble men are faultie, yet if a sparke of their parentes vertues shine in some of them, the ho∣nestie of their auncestours and credite they had in common wealth, doth get them great aucthoritie. Furthermore this lawe doth prouide for widdowes, for vnlesse this lawe did defend them, many shoulde by and by be cast out of theyr houses, which they haue gouer∣ned

well before: but by that lawe it is lawfull for thē to keepe theyr husbands possessions, if they marry the brother or the kinsman of hym that is departed. Also Gods will was to preuent the dis∣orders of Brethren. Some doe often∣times wishe the death of their brother, that they might possesse their inheritan∣ces, but this cannot come to passe, ex∣cept the brother doth dye without chil∣dren. Also this lawe doth admonishe o∣thers of their dueties towards the dead, least they suffer their names to be abo∣lished. Aphricanus noteth an other cause of this law, who as Eusebius wit∣nesseth, writinge of the genealogies di∣uersly reported by MATT. and LVKE, a∣mongest other thinges sayth, those are accompted naturall successions, which descend from a true seede or bloud: and those are legall when a sonne, being be∣gottē, by another doth possess. For whē they had not yet the hope of the resur∣rection, they did hereby immitate as it were a certain image of the resurrection, least the name shoulde be blotted out

through barrennes. Augustine agaynst Faustus the Manich. lib. 32. cap. 10. Tom. 6. doth expound this law spiritually. In that a brother is commaunded to marry his brothers wife, that hee might rayse vp seed to him, and not to himselfe, and should call that childe which is borne to him by his name: what other thing doth he shew in a figure, then that eue∣ry preacher of the Gospell ought so to labour in the Church, that hee might rayse vp seede to Christ for the brother that is dead, who dyed for vs all: and the seede which shalbe raysed vpp, shall be called by his name, &c. some men do al∣so thinke that it signifieth that they who are once numbred as Citizens of the spirituall Israell, shall not perishe. Christ in the Gospell sayth, Reioice because your names are written in the kingdom of heauen. And if any shoulde obiect whether could not their families be pre∣serued by other meanes and those dan∣gers auoyded &c. I answer we must sim∣ply obey gods law, who doth best know why & wherfore he doth do all things.

This law continued long, whether it be ceremoniall or iudiciall, their posses∣sions were confused by the Assirians and Babilonians, that there coulde no distinction be seene, and so for a time this law had no vse, but after that the Iewes returned into their country, they began to distinguishe theyr possessions and kept them agayne as it may be ga∣thered by that case which the Saducies proposed to our Lorde of that widowe which maried seuen brethren, one after, another whereby they woulde corrupt∣ly gather that there shuld be no resurre••∣tion of the dead. MATT. 22. cap. MA••c 12. LVC. 20.

But after that Christ had suffered the death of the crosse for vs, as other cere∣monial & politicall laws were abolished, so were these also: and sith al the policies of the Iewes are blotted out, and they are dispersed through the whole world: although they would gladlye keepe this law, yet they cannot: therefore let no man take this lawe as a collour of hys wicked lust and incestious marriages, for

the cause being taken away, it hath now no more place. And although the laws ceremoniall and iudiciall be abrogated, yet their marrowe and kernils are to be obserued, as in this law that wee haue a regard of the dead: that wee doe not chaunge inheritances (the which both others and especially adulterers doe, which oftentimes doe priuily thrust in a strange heyre) also that brothers shuld be carefull to preserue the children of their brothers and kinsfolkes.

Now it may be vnderstoode by all these; wherfore BOAZ would not marry RVTH before the other kinsman had yeelded vpp his right. And because that kinsman woulde redeeme the ground, BOAZ added that hee could not buy the ground, except hee did marry RVTH, and preserue the seede and name of hys kinsman.

But before I leaue this, it seemeth not to be omitted, that some men doe reconcile that law whiche is written in the 18. cap. of LEVI. of the shame of thy brothers wife, which is not to be vnco∣uered,

with the other law which is writ∣ten in the 25. chapter of Deuteronomie of raising vp the seede of thy brother, as they say, that is to be vnderstood of the wife of thy brother remaining yet aline, which doth not yet agree, for the same might be said of other persōs, with whō it is not lawfull to marry. Furthermore they which are not of so neere of kinne are forbidden. S. Augustine writeth thus of this sentence in the 6 quest, vpon LEVIT. Thou shalt not vncouer the fil∣thinesse of thy brothers wife for it is the filthinesse of thy brother and of thy fa∣ther. The question is asked whether this is forbiddē to the brother aliue or dead and it is not a small question. For if we say the scripture speaketh of the wife of the brother liuing, for both of these are contayned in one general commaunde∣ment, whereby a man is forbidden to come to another mans wife, therefore what is the matter that hee doth so dili∣gently distinguish these persons, which he calleth of the same stocke by proper prohibitions? Also whether is that com∣maundemēt

of the wife of thy father, to be vnderstood of thy mother in law, thy father beeing aliue or rather dead? For thy father being aliue, who doth not see it muche more to bee forbidden, sithe a manne is forbidden to defile the wife of anye other man by adulterie? Therefore it seemeth to bee spoken of those persons, whiche not hauing hus∣bandes may marry, vnlesse they bee for∣bidden by law: as it is reported to bee a custome amongest the Persians. But a∣gayne if wee vnderstand that hee is for∣bidden to mary his brothers wife, he be∣ing dead, it is contrary to that the scrip∣ture biddeth of raysing vp seed, if he die without children, & by this that prohibi∣tion being gathered with this commaū∣demēt, the exceptiō is to be vnderstood least they be contrarie one agaynst ano∣ther, that is, it is not lawfull for any man to marry the wife of the brother decea∣sed, if the brother deceased doth leaue children: or els that was forbidden as a thing not lawfull to marry a bro∣thers wife if shee hadde bene put away

from him by a byll of diuorcement: for then as the Lord commaunded, that MOSES should giue foorth a bill of de∣uorcement for the hardnes of the hearts of the Iewes, and by this dimission hee might thinke that any might lawfully marry with his brothers wife, where he did not feare adultery, because she was put away by a bill of deuorcement.

And others do take this law in LEVI∣TICVS, that thou shalt not marry thy brothers wife simply without any ex∣ception, as the lawe against manslaugh∣ter, adultery, theft, &c. least incest should seeme to be commaunded and all the o∣ther lawes seeme to be contrary among themselues: neyther say they must wee thinke that God graunted this marriage for an outward profite, which he called before incestuous. For by the name Bre∣thren, in that former law is not to be vn∣derstood natural brethren but kinsmen, after the maner of the Hebrues, & truely euen those whose marriages were not forbidden. For brothers children and si∣sters children are called brothers. But

that I may note this by the waye, bro∣thers sonnes are called Patruelis, Brothers and sisters sonnes amitini, Sisters sonnes consobrini. In this selfe same chapter, ELI∣MELECH is called the brother both of BOAZ and of his kinsman. S. Augustine writeth thus against Faustus, Manich. the scriptures declare that kinsmē & kins∣women were wont to be called general∣ly brothers or sisters. LOT is called A∣BRAHAMS brother when that ABRAHAM was hys vncle, by the vse of the whiche worde, they are called the brothr of our Lorde in the Gospell not onely those which the virgine Mary bore, but all his kinsemen which were of his kindred.

ABENEZER testifieth vpon LEVITICVS that the old Hebrueswere of this mind. But the Cabalistes, hauing wayed the matter better, were not of this mynde. Also in our time there was a certayne learned godly man deseruing wel of the Churche of God, and hee was of this minde. And so hee expoundeth the 22. chap. of MATT. of the 7. brothers which married one widdow, because they wer

kinsmen amongest themselues: but in those degrees, wherein it was lawfull for them to marry one & the same woman. It may be prooued by two argumentes that this law of raysing vpp seede to the brother is to be vnderstoode of naturall brethren, out of this little booke of RVTH. First NAOMIE who coulde not be ignorant of this lawe, doth perswade her daughters in lawe that they shoulde goe home, for if she should haue a hus∣band, and should haue hope of children yet it was not needefull for them, that they shoulde stay vntill they were men. Next BOAZ sayth, that the other kinse∣man shoulde buy the ground by right, and marry RVTH because there was none neerer then he. Next the second kinseman was not admitted of him vn∣lesse the former refused. ONAN was pu∣nished for this cause because he would not rayse vp seede to his brother. GEN. 38. Furthermore wee must not by and by depart from the proprietie of the wordes in the lawes, especially if they be not set downe other where. And the

Hebrue word Iabam, signifieth no other∣wise than a husbands brothers Iafamah a woman, which is to be married in this case by the lawe of affinitie or kinred. Therefore this lawe is first to be vnder∣stoode of naturall brethren, next it is to be applyed to other kinsfolkes. There∣fore that other iudiciall or municipiall law in DEVTER, is an exception against that generall and morall law in LEVIT. which as we haue sayde God hath lefte out for certaine peculiar causes. Neither is there any cause wherefore we should haue it this day in vse.

The xxii. Sermon.

6 And the kinsman aunswered, I cannot redeem it, least I destroy mine owne inheritaunce: re∣deeme my right to thee, for I cannot redeem it.

7 Now this was the maner before time in Israel, concerning redeeming and chaunging, for to stablishe all thinges, a man did plucke off hys shooe, and gaue it hys neighbour, and this was a sure witnesse in Israell.

8 Therefore the kinsman sayd to Boaz, buy it for thee: and he drew off his shooe.

THat kinsman, when he heard say that NAOMIE would sell her field, sayde by and by I will buy it according to the law: and afterward when he heard that he must also marry RVTH by the same law, he renounced his right. Hee shew∣eth the cause, least he should destroy his owne inheritance. But how shoulde hee destroy it? peraduenture RVTH was young and he feared least he should be∣get many children of her. Whether he had wife and children before, it is not set downe. Also the law of marriyng thy sister in-law, doth not expresse whether a sister in lawe ought to marry a brother hauing a wife and children before. Truly if he had a wife & children before it would haue bene very vnprofitable to haue marryed a newe wife, and begat more children. For children begotten of diuers mothers, doe very seldome a∣gree amongst themselues. Furthermore he saw that RVTH was not onely poore, but also that he should nourishe NAO∣MIE, who was olde. Hee did not feare

that if he shoulde haue more groundes, he could not till them (as it oftentymes commeth to passe, and therefore it is better to till few well then manie euill) for he would haue the field, but not the wife. LIRA noteth, that some of the He∣brues do expound it of the children that should come of RVTH, if he had married her: because that it is written in the 23. chap. of DEVTER. The Ammonites and Moabites shal not enter into the church of God for euer. But if he had sayd and alleadged this, he had sayd vntruely, for that punishment dothe not fall on wo∣men, or by consequent on their chil∣dren begotten of a man of Israell. Ther∣fore it is to be vnderstoode of the Chil∣dren, hee had alreadie by another wo∣man: For if he had married RVTH hee must haue taken paynes, for the bring∣ing vppe and prouision of his children, now had by others, that he called blot∣ting out, according to the common mā∣ner of speaking, which is spoken of anye man when he hath taken notable losse, it is sayd hee is destroyed or blotted out.

He did not offend in this that he had a care of his houshold, and that he had rather encrease his inheritaunce, then spoyle it. For as long as wee may en∣crease oure riches without the shippe∣wracke of conscience, we ought to doe it. 1. TIMO. 5. If there be any that proui∣deth not for his owne, and namely for them of his housholde, hee denieth the fayth and is worse then an Infidell. But the care of their houshold ought not to draw them, by vsuries and other vnlaw∣full wayes to get riches. And in this that kinsman offended, whosoeuer hee was, because he was incōstant, one while he sayd that hee woulde buy the fielde, now he refuseth it saying, that hee can∣not take the ground together with the widow: he speaketh contrary of one and the same thing. Next the lawdoth please him as farre as it is profitable to hym, where it was not, there he reicted it.

And what impudencie or boldnesse was this that he sayth, that hee shall de∣stroy his owne inheritance, if he do that which God commaunded his people

for the preseruation of inheritance: will hee seeme to be wiser then God? Doth not God preserue families, and promise and bestow his blessinges on them that obey his commaundementes? Can any familie be safe or without danger, whe∣ther God will or no? If he were in dan∣ger of his riches, could not GOD en∣crease the same againe? shoulde hee not haue thought that this should be for his brothers honor?

This man hath many fellowes in these dayes. How many are there which speake very largely of the doctrine of the Gospell, and doe extoll the same with woonderfull prayses, because they hope, they shall get credite and wealth by it: but after they cannot obtayn that which they sought for, or hauing ob∣tayned it, fearing daungers, least they shoulde leese their riches, they hate it, and speake reprochefully of it? Truely many doe onely alowe some pointes of the doctrine of the Gospell, as that it offereth to vs all good in Christ, & they reiect that which it deliuereth of taming

the fleshe. They doe hate auricular con∣fession, excommunication and the po∣pishe fastes: But they do keepe drunken feastes and may-games, and other suche kinde of feastes straightly. The subiectes doe willingly heare the dueties of theyr Lordes: but they refuse to doe theyr owne. To bee short when it is for theyr profite they doe allow of the lawes and commaundementes, but when it is vn∣profitable, they are displeased with them & do wholly despise them. Some of the contrary parte, doe dispraise and despise false worshippes, and superstitions, by and by being smothed with the dayntie dishes and giftes of false teachers, they turn their failes, & praise & defēd them. The author fascicul•• temporū a writer not to bee despised, writeth of a certain master, who disputed much against pluralitie of benefices, as they are called, and against the riches and pride of the prelates, which when it was tolde to the Pope, he sayde, let vs giue him a good pre∣ferment, and these and those benefices, and hee will be pleased, which when it

was done, hee by and by chaunged hys minde, saying he neuer vnderstood this matter before now, because hee was so∣dainly of a poore man made rich. And how many are there now, and haue bin in al times, who were no otherwise per∣swaded then this kinsman, which thinke they should perish, if they did lead their life after the lawe of God? As if they shoulde rest on the Saboth dayes, and graunt their seruauntes also rest, & yeeld meate sufficient to their seruauntes and hirelinges: or giue great almes to the poore, when as in other things belong∣ing to theyr housholdes, they should ra∣ther haue a regard to saue &c. This is common, that by the transgression of Gods law, men would auoyd daungers and increase their riches.

And after this kinsman denyed to marry RVTH, and to take her ground, he doth exhort BOAZ to vse his priuiledge: he doth renounce his right, by wordes, and by an outward signe and token. The law doth command a sister in law, if her kinsman will not marry her, to pull of

his shooe, and spit in his face, adding; so let it be done to the man, who would not rayse vp seede to his kinsman: and this mans house shal be called the house of him, whose shooes were put off. The Iewes had many superstitious opinions of this shooe, of what leather it was and howe it shoulde be made, and many o∣ther suche foolishe thinges: whereby it may be perceiued how the fall away in the expounding of holy scriptures, which cast away Christ the true light. In this place the man himselfe puld off his shooe, and not the kinsewoman to note him with ignomie: nor spitte in his face: peraduenture because BOAZ did willing¦ly take his place, accepting of the groūd together with the widow. It is not sayd that RVTH was in the gate, namely be∣cause that the kinsman was callenged to do his duety by BOAZ (as BORRAV•• writeth) not by RVTH.

And I thinke that this lawe must not be expounded, as it is commonly by that lawe in the 25. chap. of Deuter. of pulling off the shooe by the sister in-law

&c. But I doe thinke that it doth simply declare, that this was a solempne custome amongest the Iewes of buying and selling of fieldes, as if anie body will deliuer ouer his right, and giue hys possession to another, his shooe beyng drawne off hee giues it to another, and he drawes it off himselfe. And therfore I thinke that by the shooe is signified, that the buyer hath hereafter power to walke and goe through it, or ouer that field whiche was deliuered him of the seller. Some men doe thinke that in the conspiracie of ABSOLON, DAVID went barefooted, because the putting off of the shooe was a token of giuing place. 2. SAMVEL. 15. Our country men pro∣fesse that they giue ouer their right by giuing the hand, globend an die hand. Some doe think that the Prophet doth allude to this when he sayth in the 60. Psalme. 10. verse: I will cast my shooe ouer E∣dom Naeli: some doe expound it my fet∣ter. In the 108. these same wordes are re∣peated. Santes Sagninus doth cite R. Himanuel, who doth expound it both a

fetter and also a gloue. Now the word Naal signifieth to goe and to shut or to locke. The same RABBINE addeth that it was the maner of kinges when they besieged fortified townes, to cast into it their gloues, declaring that they would not depart from it before it were taken. Santes doth apply that hither, that Ci∣cero writeth in 11. Philippica of Antoni. For he was wont to take manicles, those are gloues, least they shoulde feare any longer besieging. Yet this place of Ci∣cero may otherwise be expounded. For Manicles are such wherewith the hands are bound, giues those thinges where∣with the feete are bound: It is read in Virgilles Aenei 2.

Ipse viro primus manicas atque arcta leuari, Vincla iubet Priamus &c.

Priamus hauing pitie vpō Sinon, losed his manicles, which by epexegesis are called straight bondes. PLAVTVS in ASINARIA, the manicles coulde scarse compasse his hand &c. therefore the meaning is, he was woont to giue hym selfe by and by into the handes of his e∣nemie.

There are also gloues of iron to defend the hand. Iuuenalis

Quale decus rerum, si coniugis auctio fiat, Baltheus & manicae, Cristae, cruris{que} sinistri.

Dimidium tegmen. If thou vnderstandest it this, then this is the meaning: they were woont by and by to take away theyr armour, and deliuer themselues to theyr enimies, they will fight noe more &c. If thou doest vnderstande it of the sleeue of the garment, it is the same meaning, because that by and by theyr weapons being put away, they put on their apparell. In Virgill the 9. booke Numanus vpbrayding the Troy∣anes being besieged, sayth: And theyr coates haue long sleaues, & theyr heads are attired with miters. But these things by the way. Hitherto belongeth that al∣so the Chalde paraphrase doth expoūd this place by the interpreter Quinquar∣borus. And this was an olde and vsual custome amongst the Israelites, when they did take, or giue, or redeeme or chaunge one with another, that they might make sure, he drew off (who gran∣ted

his right) the gloue of his right hād, and by that he did giue his possession to another: so truely the Israelites were wont to giue ouer their possessions, to their neighbors before witnesses: fur∣thermore the redeemer said vnto BOAZ, buy it for thee: Then BOAZ tooke the shoo of his right foot, & came into pos∣sessiē &c. Here I do reméber the history of Conradinus the last Duke of Sueuias, nephew to Frederick the Emperor: who as Auentinus writeth in the 7. booke of Chronicles of the BOIARS complaineth much of the iniuries of the bishops of Rome, nowe yeelding vp hys necke to the hangman to be cut off, he throwing vp his gauntlets or gloues into the ayre sayd, that he yeelded vppe by hys right his kingdomes of Arragon, to the kyng his kinsman, &c. and these thinges fell out, anno. 1258.

It appeareth that the Elders in manie thinges did vse the same rites and cu∣stomes. As in betrothinges amongst the Romanes, the Bridegrome gaue to the Bride an iron ring, Plinius in the three

and thirtieth booke the first chapter: af∣terwardes they beganne to geue golde. Also they did vse water & wine in con∣tracting of marriages, as a signe of mar∣riage, in the house of the married wife, the keies are giuen her, and when shee is deuorced, they are taken away from her agayne. Amongest vs the bridegrome and the bride do ioine hands togeather, which is a signe of making marriage. At this day the keyes are geuen to the con∣querors, the right of gouerning the city is deliuered to them. Also in the hādling of seruauntes to geue them a boxe, and driue them about house. Also it was al∣most cōmon in al nations, that they vsed some custome in the manner of choo∣sing. These were the ensignes of Empe∣rours in old time, Iuory chayres, Lau∣rell Crownes, Iuory septers, purpell, ser¦geantes with rods and faggots and fier carried before them. The Germayne emperours, as TRITEMIVS witnesseth, first the sword was girded to him, next armor for his shoulders were put on, af∣ter the scepter was geuen them, after the

crowne was put on their heads. In other kingdomes the speare is onely geuen them, sometime the sworde, sometime both. If any body will know more of these matters, in the 22. 23. chapt. of the most noble embassad our of the commō wealth, and the most studious searche•• out of all artes of antiquitie FRAN∣CISCVS HOTOMANVS FEVDISTICVS, of the which many things of this kinde are diligently obserued and marked of him out of diuers authours. That kinseman doth yeeld vp all the right that was his, he doth not aske the fielde for him, and giue RVTH to BOHAZ, as they who lea∣uing others in cōmodities do bend thē∣selues to their owne commodities: and although they haue no right to others or their goods: yet against law and right they challenge those thinges to the which they are driuen to cruellie by the wantonnes of princes.

The. 23. Sermon.

9 And Bohaz sayd vnto the Elders, and vnto all the people, yee are witnesses this day, that

I haue bought all that was Elimelechs, and all that was Chilions, and Mahlons of the hand of Naomie

10 And morouer Ruth the Moabitesse the wife of Mahlon haue I bought to be my wife, to stir vp the name of the dead vpon his inheritaunce and that the name of the dead bee not put out from amongst his brethren, and from the gate of his place: yee are witnesses this day.

HERE is declared what BO∣HAZ did, after that the kinse∣man (whose name the holye ghost of purpose concealed) had yeelded vp his right. First he sayth plainely, that he hath gotten the posses∣sions of ELIMELECH and his sonnes; then that he will take RVTH the Moa∣bite to wife, and that not for lust, but lest the name of MAHLON, who was depar∣ted, should be blotted out frō amongest his brethren, that is, his kinsmen, & from the gate of his place: that is, from Beth∣lehem. By which words, he sheweth the excellencie of his stocke, that manye of his kindred haue sate in the gate; that is, haue beene Iudges. And it had beene a

thing to be lamented, that so noble a fa∣mily shuld perish, which might in times to come yeeld gouernors for the people

Here it is demaunded, whether BO∣HAZ did not against the lawes, for bid∣dinge to marrie straungers, within the which, though the Lorde comprehen∣deth those nations whiche hee had ap∣pointed to destruction, yet wee haue shewed before, 1. chap. 3. Sermon, that they also do extend to other infidels, by reason of the daungers of idolatrie. But where there was no daunger of falling awaye, it was not altogeather vnlawfull to marry. RVTH was now conuerted to the fayth, and to the worshippe of God alone, and had geuen testimonye of her fayth by her especiall good workes. So the father of BOHAZ, SALMON DAVIDS great gandfather, married RAHAB a ca∣nanite, who had preserued the spies and had made a notable shewe of her fayth. There must alwaies be more regard had of the true worshippe of God, then of riches and kindreds. ABRAHAM. GEN. 24. bound his seruaunt by an oth, that

he should not go to the cananites, but to his owne kinsfolkes to seeke a wyfe for ISAACKE his masters sonne. ISAACK or rather REDECCA sendeth her sonne IAACOB to LABAN, least he should mar∣rie with Idolaters. GEN. 28. It behoo∣ueth parents to followe this example, when idolaters go about to make marri∣ages, they promise many thinges which they do not afterwardes performe. He that loueth daunger (as it is sayd) shall perishe in it. The daughters which are bestowed vppon superstitious men, are subiect to more daunger, then young men which are married with superstiti∣ous Idolatrous women. Let children al∣so remember theyr duties, and not seek for such matches agaynst the good wyll of their parents. It is accounted as a fault in ESAV, that he offended his parentes by marrying idolatrous wiues, GEN. 27. That matrimony which is lawfully con∣tracted, with the godly hath many trou∣bles, what good then wilt thou look for of that vnequall marriage? Otherwise to be conuersant with the Idolaters, it is

dangerous and troublesom, what if thou wert wholly bound to them? Deceaue not thy selfe with a vayne hope, that thou canst win thy wife, or the wife the husband, for we see the contrary come to passe, for the moste part. And it is commonly knowne what befell to SA∣LOMON the wisest man that euer was, when hee married idolatrous women. BOAZ dealt publickely in the place of iudgement, of both these poyntes, first of the possessions: then of the marriage with RVTH, and he did nothing secretly admonishing vs by this his fact, that we shuld so bargaine, in buying, in selling, in changing, and redeeming, as if we did the same, publickely in the iudgement place before many witnesses, or in the sight of all men. Howe many are there, which doe so bargaine with their neigh∣bors, that they dare not for shame tell, howe they made it, and what were the conditions of their bargaines? They name a somme of money, whiche they shoulde haue giuen to their neigh∣bour, they say they dealt lawfully with

him without deceite, when they knowe they lye: Furthermore they will haue, their lying bookes witnessed with good mens seales. It should haue bene consi∣dered, that there is an accompt to be giuen, and that wee shall haue two wit∣nesses against vs, namely, our own con∣science, and God the beholder and re∣uenger of our sinnes. But marriages must not be contracted secretly, but be∣fore witnesses, no man must be decea∣ued in marriages, but all thinges must be done with good faith. Secret marriages which are commonly made by baudes, vayne promises, dronkennes and suche other means haue seldom a good & hap∣pie ende. Let not maydens hearken to yong men which promise thē marriage, if they would first deliuer them their bo∣dies to be abused. For if they were ho∣nest, they had rather begin theyr marria∣ges with thee with prayers made in the holy assembly, then by lying with thee. It was also both wel, and wisely appoin∣ted by the olde fathers, that they which should be married, should be ioyned to∣gether

by the minister of the Churche publickly in the holy assemblies. For hereby we doe declare that marriage is a holy thing, and not a worke of darke∣nesse, whereof wee should be ashamed. They whiche doe euill doe feare the light, and doe seeke for corners & dark∣nesse. Herein are also other commodi∣ties. For wee see which are lawfull mat∣ches, which not. This also prouoketh thē which are married to performe the mar∣riage fayth, ech with others, because that they promised the same by wordes and by giuing of the hand in the holy assembly, the minister of the Churche going before. If any man, in the presence of three or foure, promiseth that, he will do any thing, hee will throughly per∣forme the same, if hee be a good man, and may doe it with a good conscience, how much more, ought married people to performe those thinges, which they haue promised one to an other, in the sight of God, and his aungels, and the whole Church? Furthermore, the whole Church, prayeth that the marriage may

be happie and prosperous, wherof more shalbe said hereafter.

BOAZ said to the Elders and all the people, ye are witnesses (afterward hee rehearsed it) that these and these things I haue done. They aunswered, wee are witnesses, as if they should haue said, if it be necessary, we will testifie, how this matter was brought to passe. Let witnes∣ses speake those things which they haue heard, seene, or knowe, vppon some cer∣taine ground, let them not be light per∣sons, or liers. They doe offend greatly, which will say nothing, least they shuld offende anye man, or doe not speake those thinges rightly which they doe speake, they doe vtter another mans wordes in another sence, some thinges they add, some things they omit, which doe appertaine to the matter.

These are false witnesses, whome SA∣LOMON. 6. PRO. nombreth amōgst those sixe or seuen thinges, which the Lorde abhorreth, and in the 19. chap. hee sayth twise a false witnesse shall not be vnpu∣nished, and hee that speaketh lies shall

perish. A false witnesse offendeth gree∣uously, for he deceiueth the Iudge, who beleueth the witnes••es that were sworne according to that saying, in the mouth of two or three witnesses euery cause shall stād or fal. Thē he hurteth his neighbor greatly in goodes, credite, body, & lyfe. Furthermore hee doth great iniurie to God, whome the false witnesse maketh the patrō of his falshood. For these cau∣ses, there are sharpe lawes, both deuine and ciuill against them. Wherefore let euery man deale faythfully in witnesse bearing. And let vs not onely vse wit∣nesses in matters of great importaunce, which it may be was sufficient at that time, but also let vs prouide that those thinges which we buy and our bargains and such other thinges, be written in bookes or otherwise noted diligently, and without ambiguitie, least contenti∣on shoulde afterwardes arise. In times past it appeareth that there were smale notes of sales and bargaines, but nowe men can scarcely be kept in order, with large and great bookes.

The. 24. Sermon.

11 And all the people that were in the gate, and the Elders sayd, we are witnesses: the Lorde make the wife that commeth into thine house, like Rahel and like Leach, which twayne dyd build the house of Israell: and thou mayest doe worthily in Ephrathah, and be famous in Bethlehem.

12 And that thy house be like the house of Pha∣rez (whome Thamar bare to Iudah) of the seede which the Lorde shall giue thee of this young woman.

AFter BOAZ had declared opē∣ly, that hee would not onely take his kinsmans fields, but also take the widow to his wife, the Elders & all the people, which were come together in the gate, do say first that they are witnesses, that BOAZ tooke RVTH to him in marriage. Then they prayed that God would vouchsafe to blesse their marriage: and especiallie they wishe them many children: the which they declare by two examples. God make (say they) RVTH like RAHEL and LEACH. IACOB the Patriarke, who

otherwise is called ISRAEL had foure wiues, whereof these two were chiefe. LEAH whome hee married first, was the elder, and is here mentioned last, and RAHEL, is set before her, it may be, be∣cause he loued her best for bewty, and other excellent giftes. For her sake hee serued LABAN, and should haue married her first, if he had not bene deceaued by his father in lawe: GEN. 29. It may be, that for this cause she is principally cal∣led IACOBES wife: GEN. 46. and not be∣cause that LEACH was not also his wife. Of these two he begate eight sonnes, of whome there came and were named so many tribes of Israell. And this is it which they say that they builded the house of Israell, for by them his familie and posteritie was encreased and pre∣serued, yea and continued vnto Christ. Afterward they doe say, let thy house be as the house of PHAREZ, whome THA∣MAR bare to IVDAH. IVDAH the sonne of IACOB, almost by the like case tooke THAMAR to wife, a stranger, his daugh∣ter in law, of whom he begate twinnes,

PHAREZ and ZARAH, and so the stocke and kinred of IVDAH, was encreased: for from them descended many noble families. From PHAREZ, camethis BOAZ by whome descended the line of oure Lorde Iesus Christ, for of him was hee borne, into this world, according to the fleshe. If thou wouldest read this whole historie, in the book of GEN. thou shalt the better vnderstand this prayer.

In the olde testament it was accomp∣ted; as a great blessing, if any had manie children: barrennes was holden as a re∣proch: the which is manifest by the ex∣ample of RAHEL, of whome mention is made in this place, who at the first was barren, and of other matrones, as wee will shew afterwardes. REBECKAES pa∣rentes GEN. 24. blessed her at her de∣parture, saying, growe into thousand thousands, & thy seed possesse the gate of his enemies. The prophet singeth, PSAL. 128. thy wife shalbee as the fruit∣full vine, on the sides of thine house, & thy children, like the Oliue plantes, round about thy table. The fruitfulnes

of married folkes, is also mentioned a∣mongest the blessings of the Lord in the lawe. But that which is spoken of the multitude of children, must be vnder∣stood of them which are obedient, god∣ly, and of good disposition: for degene∣rate children, are rather a cursse: holy children, are the seminary of the church and common wealth. And as the mul∣titude of children, so the multitude of men, ought generally to be reckoned a∣mongest Gods blessings. But many na∣tions are so straight (thou sayest) that men, cannot well liue in them: I aun∣swere, that is rather through the fault of the men, then the straightnesse of the land, when as they haue no regarde of frugalitie amongest them. Thus much o•• the first blessing or petition.

Secondly they wish vnto them, plenty of riches and substaunce: saying, and that thou mayest obtayn, get, or increase riches, in Ephrathah: that God would blesse their labour whereby they migh•• honestly get necessarie riches, that they should not be compeld to begge they

meat, or suffer penurie. Riches are need∣full for the preseruation of the familie. Neyther is it vnlawfull for men to bee diligent in gathering thē, whereby they may maintaine themselues and their fa∣milies. Concerning the which matter, there are many sentences, and precepts written in the Prouerbes of SALOMON. But we must take heede taht we do not attribute, the encrease of riches, to our wisdom and diligence, but rather to the blessing of the Lorde. For his blessing or fauor maketh riche, Prou. 10. All our la∣bours are in vaine, vnlesse the Lord giue successe. Luk. 5. The Apostles laboring al the night, tooke nothing, but letting downe the net when Christ commaun∣ded, they enclosed so great a multitude of fishes, that the net brake. Riches must not be sought afterwith an insatiable de sire. psa. 62. If riches increase, set not your heart thereon, &c. Some doe gather ri∣ches by right and wrong, but they are cursed riches, whiche profite not their house, but rather ouerthrow the same. But if thou hast no riches, or at lest very

small, remember that which SALOMON sayth, Prou. 15. Better is a little with the feare of the Lord, then great treasure & trouble therwith, 17. better is a dry mor∣sell if peace be with it, then a house full of sacrifices, with strife, 16. Better is a lit∣tle, with righteousnes, then great reue∣nues without equitie.

Others do translate these words, that thou mayest become mighty: doe wor∣thely, for Chail, hath many significations in the Scriptures: as strength of body, of the minde, riches, and wealth, also an armie and multitude of people: before in the third chap. he calleth our RVTH, a woman (Chail) of vertue, that is, indued with notable vertues. BOHAZ in the se∣cond chap. is called a man, Chail, that is, a man of power, and in Exod. 18. chap. IE∣THRO for the gouernement of the com∣monwealth, councelleth to choose men Chail, that is of courage, others doe tran∣slate 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 la∣bour, and shall deuour no more: euen according Chail, to his power and sub∣staunce, 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 re∣ioyced 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 spokē, or do worthely or valiantly, out of which a third thing ariseth to be cōfidered, of the which it now followeth to bee spoken.

For the third thinge which they pray for is, that he may becom famous & no∣ble in Bethlehē, which is called by ano∣ther name Euphrata, or the citie of DA∣VID, of which there is spoken aboue in

the first chapter. Word for worde, Call name, that is, thou shalt bee of great re∣nowne: 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 de∣maunded, howe one might get himself, a good report (the Grecians cal it eudox∣ian) 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 ri∣ches: 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 go••d, and siluer, In ECCLE. 6. It is ac∣counted as pretious ointments: by wic∣kednes & leudnes of lyfe, a good name is lost.

It appeareth, that this prayer was not 〈◊〉〈◊〉 vayne, and without profite, for BOAZ ••nd RVTH, had children and nephues, ••hey encreased in riches, and obtayned, 〈◊〉〈◊〉 name of great renowne: for they are numbred amongest the graundfathers ••nd grandmothers of IESV the sauiour: From them many and mightye kinges descended. We learne, to pray for gods ••lessinges, both vpon new married peo∣ple, and our selues and others, and that ••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 Phi∣••osophers, doe deuide the goodes, into the goodes of the minde, the body, and fortune, all which thinges are con∣••ayned in this short prayer. For they pray, that they might haue a holy off∣spring, riches, or studie of vertue, and a ••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 ne•••• 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 al∣so other troubles, or that he would take them away.

Many in our time, when they do•• heare of new marriages, are not exerci∣sed 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 ra∣ther then pray for Gods blessinges on the new married folkes: yea the marri∣ed folkes themselues, are seldome exer∣cised in prayer, when they are led to the church to receiue the blessing, nor whe•• they go home. The last care is of Gods word, & prayers: therfore let no mā mar∣uell that so many vnhappinesses bee 〈◊〉〈◊〉 marriages. Our praiers shall not be with∣out effectes, if we doe begin our marri••∣ges

with them, & continue stil in them. For wee haue many and notable pro∣mises, that God vouchsafeth mercifully to heare our prayers proceeding from •• liuely fayth.

The 25. Sermon.

13 So Boaz ••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, cō∣meth to that point, wherfore this booke is especially writ∣ten: 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 pro∣mised 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 af∣ter they are betrothed, it is not good to diferre it long. For Sathan in the meane season can sowe tares, and turne agree∣mentes 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 marri∣age.

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 cō∣mend vnto vs marriages as not inuen∣ted 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 pla∣ces 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 defēded by the law of God, thou shalt not com∣mit 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 pre∣scribed by his Apostles, the proper du∣ties 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 forbid marriage. For Sathan settes himselfe a∣gainst marriage in all ages. Before the Apostles departed out of this life, hee stirred vppe the Nicolaitans who vsed women as in common, of whome men∣tion is made in the reuelation. After∣wardes the Tatians and the Eucratians arose, affirming, that whoredome doth nothing differ from marriage, and they

take no man that is married to their sect. At length the Monkes, and Nunnes & Priestes, arose vpp, which vowed a per∣petuall sole life, and fayned that thereby they deserued remission of sinnes. They extolled virginitie with woonderfull prayses, as if these prayses belong to those filthie men. They did so speake of marriage that many forsaking theyr cal∣ling and marriage in theyr olde age, tooke vpon them the habite of Monkes and Nunnes. Howe many haters are there at this day of marriage, which fol∣lowe their wandring lustes? Therefore those thinges are diligently to be ob∣serued, which the scriptures doe note of the dignitie of marriage, and in all the troubles of marriages our mindes are to be comforted, with the consideration of this, that God doth allow & approue of marriages.

Next it is to bee obserued, that the Scripture sayth, he went in vnto her, for he had to doe with her: hee doth note with modestie, and shamefaste wordes, that which is done honestly in lawfull

marriage. So it is sayd Gen. 16. ABRA∣HAM went in vnto AGAR. 29. IACOB wēt in vnto his wiues: MVNSTER noteth vp∣on the 23. chap. DEVT. out of the He∣brue commentaries, that the Hebrue toong is therefore called holy, because there are no proper names found in it, which signifie the secrets of man or wo∣man, of generation, or excrements, and such others, but those thinges that are lothsome or filthy are spoken by some honest or comely periphrases for the word lying together, is vsed the worde of knowing or sleeping, &c. SAMVEL 24▪ It is said SAVLE went in to couer hys feete, that is to emptie his belly.

These phrases teach vs that Aischro∣logian or filthinesse in wordes is to be a∣uoyded, if thou speakest of wanton matters or of other thinges. PAVL•• tea∣cheth vs the very same. Ephes. 4. 6. cap. Colo. 3. Those men were woont com∣monly, which had incestious mouthes to be called merry companions. But euē the Cinikes were euill spokē of amongst the Gentiles because they spake lothe∣somely

and filthily. Stobeus doth re∣port these wordes amongest others of Charondus Cataneus in the promise of the lawes: let no man speake filthily least he defile his soule with filthy deeds and fill his minde with impudencie and wickednesse. For wee call those thinges whiche are honest and deare vnto vs, with fit names written in the lawe, and those things which we hate, we abho••re euen the naming of them for filthinesse sake. Therefore it is also filthy to speake a filthy thinge: Also there is a warning 23. SIRAC that we shuld not accustome our selues to fi••thie and lothsome talke, for from thence euill thoughtes may a∣rise. Tender mindes are oft offended greeuously by such kinde of talke, as the Apostle witnesseth who sayth. Cor. 25. cap. Euill talke doth corrupt good man∣ners. S. Chrisostomus doth call filthie talke, the chariot of whoredome, which doth carry men vnto it. Those thinges that are spoken of speeche, are to be re∣ferred to filthy rimes and songes: wee must alwayes remember that wee must

yeeld an account to God for euery idle worde, and then much rather for lothe∣some & fil thie talke, the scriptures doth oftentimes vse lothsome and filthie words, as 23. Ezech. where by the simili∣tude of two women he doeth describe the vnfaithfulnes of both the kingdōes, namely of Israel•• and Iudah, but to a good ende, according to the maner of the Phisitians, who doe sometimes pre∣scribe remedies, in filthie words against filthie diseases.

It is not simplie said, that RVTH con∣ceiued and bare a sonne, but the Lorde gaue this sonne to him, for children are the gift of God, and therefore they are to be religiously brought vp, that they may be aproued of him, Gen. 33. IACOB aunswered his brother ESAV, as king of his children, they are the childrē which the Lord hath giuen to thy seruant. IO∣SEPH answered IACOB his father, asking what two yong men those were which stood by the bed, my sonnes which the Lord hath giuen mee, in this place, hee sayth not which I haue begotten, or

which my wife had borne me. &c. The Bethlehemites prayed before, that the Lord would make BOHAZ•••• wife fruit∣full, for amongst other•• Gods 〈◊〉〈◊〉 works this is also commended ••13. Psalm. that God doth make the 〈◊〉〈◊〉 fruitfull, 1. Sam. 2. cap. HANNA in her hym••e sayth, that the Lorde hath made that the bar∣ren, hath born 〈◊〉〈◊〉 sons, which is not to be vnderstood; of those onely which were altogether barren, as SARAH when shee conceiued IZHAK of ABRAM. Gen. 17. ELIZABETH also was aged and bar∣ren, Luk. 1. As 〈◊〉〈◊〉 ISAAKS wife was in the beginning, Gen. 25. And RA∣HEL the wife of IABOB. 30. chap. HAN∣NA the mother of SAMVEL the Prophet. Also the hostes of ELISHA the Prophet obtayned a sonne by his prayer, who being dead he raysed vppe vnto lyfe. 2. KING. 4. but of those also, whiche are fruitfull by nature: for God is the Au∣thour of all thinges, who hath his rea∣sons wherfore he doth make some fruit∣full, some barren.

It is sayd she bare a sonne, if shee had

borne a daughter it woulde haue bene great ioy to theyr parentes, but their ioy is the great•••• because they haue a sonne to be the 〈◊〉〈◊〉 of theyr familie. And be∣cause the Messias was promised to be of the tribe of IVD••••, it is not to be doub∣ted but that tho••e parents thought that that he should in time be borne of that sonne as indeeds it came to passe.

She bare but not by and by, but as it is sayd other where, when the ••••ne was accomplished. ARISTOTLE in historia animalium, lib. 7. cap. 4. doth write that woman onely hath diuers times, wher∣in she doth bring forth, for shee may be deliuered in the 7. month or 8. 9. but most commonly in the tenth.

It is sayd before that the Bethlemites prayed for the prosperitie of those new married folkes, nowe it appeareth that those prayers were not in vayne, for BOAZ and RVTH obtayned those things which they prayed for. Also God doth heare our vowes and prayers. If thou wouldest say that it shoulde haue bene, although they had not prayed: we aun∣swere

although all thinges are done by the order of Gods prouidence, & most thinges fall out by the course of nature: yet prayers are not in vayne: neither are praiers disanulled by the order of gods prouidence: for by them oft times the order and course of thinges is altered. The women of whome we speake a litle before, desirous of a childe, by theyr prayers, obtayned of God that they be∣came fruitfull.

The. 26. Sermon.

14. And the women sayd vnto Naomie, Bles∣s••d bee the Lorde which hath not left thee this day without a kinsman, and his name shalbee c••n••inued in Israell.

15 And this shall bring thy lyfe agayne, and che∣rishe thine old age: for thy daughter in lawe, which loueth thee, hath borne vnto him, and she is better to thee then seuen sonnes.

BOHAZ begat a sonne of RVTH, the whiche amongest the He∣brues was accounted as a great benefite, especially in the tribe of Iuda, out of the whiche the Messias

shoulde bee borne, according to his hu∣mane nature: he is begotten according to his diuine nature, of the substance of the father frō al eternity, by an vnspeake∣able meane. It foloweth that the Beth∣lehemitishe women, reioyced at the graundmother of this childe, They say, God is to bee blessed or praysed, who would not, that thou shouldest lacke a reuenger, or a kinseman. Vnlesse a sonne should be borne vnto her of RVTH, shee had bene destituted, of all kinsemen. For although that other kinseman remained yet she could looke for no helpe of him. For there is no man so welthy, or migh∣tie: who hath not sometime neede, of the helpe of his friends. It is sayd in the PROVERBE, a friend is more necessarye then fier and water: for which cause the Latines do call friendes by another name more fitte, as necessary men. Poor men which haue the helpe of rich kinse∣men, and aliaunces, are not so soone in∣iuried by others, as they which wante them. But though we be without frends yet wee must not dispayre, for wee haue

God not onely as a friend, but also for a father, if wee trust in him, and lead our lyfe aright. Then they shew, what man∣ner of childe, that new borne babe shal∣be, and what he shall do.

First they say, his name shalbe conti∣nued in Israell, that is, he shal be famous and of great renowne. Which they doe gather of this▪ that his parentes were godly and notable: they doe likewise hope, that hee shalbe well brought vp, and he shal become famous for his own vertues, and famousnes of his parentes. Those children which haue famous pa∣rentes, maye easilye become famous, if they behaue themselues well.

Secondly they saye, this childe shall bring thy lyfe againe. In the first chapter shee sayd, shee was bitter, for the Lorde had afflicted her: nowe they say, this childe shall comfort thee: while he was little, with his sportes and playes, hee might re••reshe his sorrowfull graund∣mother: and afterwards when he should grow elder, she might by his studies ga∣ther that hee should become some no∣table

man. Pro. 20. chap. A childe also is knowne by hys doinges, whether his worke, bee pure and right, and so shee may be of greater comfort. SALOMON hath many sentences, whiche importe that children of good hope, & toward∣nes and indued with vertue, shall make the parentes merry. Pro. 10. and 15. A wise sonne maketh a gladde father, but a foolish sonne is a heauinesse to his mo∣ther. And chap. 23. The father of the righteous, shall greatly reioyce, and hee that begetteth a wise childe, shall haue ioy of him. Thy father and thy mother shalbe glad, and she that bare thee shall reioyce.

Thirdly they say, hee shall cherishe thine olde age, that is, hee shall not suf∣fer thee to want thinges necessarie, for the sustentation of thy life. There is a reason added: for thy daughter in-law, hath borne him or vnto him: and she is better vnto thee, then if thou shouldest haue seuen, that is, many children.

The number of ••euen, in the scripture is a number of multitude. 1. SAM. ELKA∣NAH

sayth to HANNA: am not I better to thee then ten sonnes? They hoped that RVTH, woulde not chaunge her mind with her estate, so that, she hauing gotten a riche husband, should despise her poore mother in-law, as it commeth oft to passe. Furthermore they hoped, that RVTH would teache her sonne to loue her mother in-law, that hee might norish her in her age, for it greatly beh••∣ueth mothers to informe their children rightly of their kinsfolkes and others. And they doe greatly offend, which do prouoke the children, sometime against parentes, graundmothers and their kins∣folkes. There is a like example of con∣gratulation in the new testament. LVK. 1 When ELIZABETH had brought foorth her sonne Iohn, and her neighbors, and cousins had heard tell howe the Lorde had shewed his great mercy vppon her, they reioysed with her. Out of this re∣ioysing of these women, some things are to be gathered, for our instruction.

First wee learne, to giue thankes to God, and to reioyce with them, whiche

haue the blessing of the increase of chil∣dren, riches or other good things. PAVL commaundeth vs to reioyce with them which doe reioyce, and to weepe with them which doe weepe, not to be mali∣tious, and enuious, nor that we shoulde reioice at the miseries of others. For this is a preposterous ioy, which God suffe∣reth not to be vnreuenged. If we ought to reioice with others, & to giue thanks to God for these good things, which he bestoweth vpon them, how much more if he imploy his benefites vppon vs, and especially for that generall benefit wor∣thie to be had in remembraunce, that he would that his sonne our Lorde Iesus Christ, should become man of the Vir∣gin Mary, that he might deliuer vs from eternall death? Now in our times if any man haue a childe, an office of dignitie, or any other good thing, they doe feast and banquet, but God is seldome re∣membred.

Next, in that they doe prayse God, and giue him thankes, that NAOMIE hath another kinsman, they doe con∣fesse,

that this is a singuler gift of God: wee doe not thanke any man for any thing, which wee haue not receiued of him. Al good things do come frō God, the onely fountaine of all good thinges he doth as yet preserue families, and rai∣seth vp friendes for vs. Oftentimes wee haue such neere vnto vs, which doe ab∣horre vs, but God can easily bring it to passe, that they shall loue, embrace and vse all good dueties towardes vs. Stran∣gers doe sometimes l••ue vs, and further our commodities, the which wee must also acknowledge as the worke of God. But when, the waies of men, that is there studies, doe please the Lorde, hee will make also their enemies at peace with them, as it is in SALOMONS prouerbs the 16. chapter. Thinke not that it is without cause, that men doe hate, or loue thee, be enemies, or friendes vnto thee.

Furthermore wee perceiue by the wordes of these women, what is the du∣tie of children towardes theyr parentes, namely to comfort their mindes and to

cherishe their age. They which doe not make glad their parentes, but by theyr wicked life doe cast them into greeuous heauines and sorrowes, are not onely murderers of parentes. Nature it selfe teacheth that parentes are to be nouri∣shed in their olde age. For it is meet that shoulde nourishe them, of whome wee wee haue bene nourished, and whiche haue bestowed innumerable benefites vpon vs. Howe oft behoueth it the mo∣thers, to abstayne from certaine kindes of meates wherein they delite, least they should hurt the children in the wombe: How oft doe both the fathers and the mothers abstayne from meate, least the children shoulde be famished with hun∣ger? Howe oft doe children with theyr crying breake their parents sleep? How oft are the parents made afraid through sundry, and sodayne falles of their chil∣dren?

Say not therefore, that they are fro∣ward and complaining, thinke rather what thou hast bene, and what thou shalt be, through the weakenesse of age,

if the Lorde graunt thee to liue many yeeres. The Ethnickes haue many no∣table examples of the pietie of children toward parentes. What an example is it of that daughter, which with her owne milke norished her mother in prison, of whom Valerius Maximus maketh men∣tion. Pausanias lib. 10. writing of them which wer called the godly Cataneans, sayth when the fire, burnt hotly out of Aetna into Catana, (a Citie of Scicilea, which was at the foote of this moun∣tayne) they made no accompt of golde & siluer, but flying away, this man tooke his mother on his shoulders, that other bare his father. But because they went not away with speede, the flame hasting the fire ouertooke them: but they cast not away theyr parentes so. Therefore they say that the flames parted in two, and passed ouer both the young men, & also the parentes, not hurting them at all. He sayth that these men in his tyme wer greatly honored of the Cataneans. The Storkes also doe shewe kindnesse vnto theyr dammes, when they are old:

here of Antipelargein is taken, for to make a recompence. Amongest Christians thou shalt finde children, which hauing aboundance of wealth, doe yet reiecte theyr parentes, and yeeld them not wherewith to slake theyr hunger. Often times the daughters woulde willingly doe theyr due••e, but the sonnes in-law will not suffer it: in like maner the sons would doe, but the daughters in-lawe shew themselues very straight: of whom that cannot be sayde which these wo∣men doe speake of RVTH, that she is to her mother in-law better then many sonnes. The sonnes doe oft excuse thē∣selues, by theyr pouertie, but yet they doe follow the cups, and do most sump∣••uously against all order apparell them∣selues, and are at manie vaine expences. If the parents haue many children, they are sent vp and down, from one to ano∣ther, especially if they haue milked their mony from them before: therfore they doe wisely, which keepe their goods to themselues, and giue them not to theyr children: SIRAC. 33. chap.

Of this, that it is sayd, that RVTH is better vnto her then seuen children, we do gather this comfort, that we wanting the helpe of children, God can easily rayse vppe other men who may doe vs more good then our owne, who ought especially to prouide for vs.

Daughters in-lawe doe also learne a∣gayne by this example, how they ought to behaue themselues towardes theyr mother in-law.

Lastly, women doe learne, what and how they ought to speake, if they doe carry children to baptisme, ••and doe vi∣site women lying in childebed, namely they shoulde geue God thankes for hys benefites which hee bestoweth vppon them, and pray vnto him that the chil∣dren may be religiously brought vp, and serue God: and not talk of matters, that are light or scurrilous.

The. 27. Sermon.

16 And Naomie tooke the childe, and layd it •• her lap, and became a nursse vnto it.

17. And the women her neyghboures gaue it a name, saying: There is a childe borne vnto Na∣omie,

and called the name thereof Obed▪ the same was the father of Ishai, the father of Dauid.

THERE are three thinges con∣tayned in these wordes, first NAOMIE was the boyes nursse, next the women cal∣led the boy OBED: thirdly, that he was graundfather to DAVID the king. It is written, that NAOMIE tooke the infant, and layd it in her lap, and imbraced him with great ioy, for so we see it commeth to passe, that graundfathers and grand∣mothers doo oftentimes loue their ne∣phues and neeses, better then their own children. Shee became the boies nursse, not that she gaue him suck but she gaue him meate, drinke, and washed him &c. As concerning the worde, meiaenk••th a nursse, that is deriued of i••nak to sucke in Hishil to geue milke, as shee which ge∣ueth the infante milke. GEN. 22. Wee read of REBECKAES nursse: GEN. 35. of DE••ORA a nursse. 2. REG. 11. Omaeneth for a nursse, 2. SAM. 3. His nursse tooke

him is deriued aman, to nursse, to bring vp, meialaedeth a midwife, of ••alad to bring forth, because she helpeth her that is in trauell.

And though that she had now an a∣ged body, and therefore not fitte for la∣bours: yet shee would not leade an idle lyfe, but did what shee could. Let olde woemen follow this example, let them take care of children, teaching them godlinesse, and withdrawing them from vices. 1. Tim. 5. If anie wido we haue chil∣dren or nephewes let them learn (or ra∣ther as Caluin translateth it) let them teach, (for Manthan••in signifieth both to teach and to learn) their children or ne∣phewes to shew godlines towards their owne house, and to make a mutuall re∣compence to their elders, for this is ac∣ceptable before God.

Out of this, that God gaue RVTH so great ioy, partly by matching her with so notable a husband, partly by giuing her a man-childe: wee are taught that God doth sometime euen in this lyfe blesse those children which doe honour

theyr parentes. RVTH was faithful to∣wardes her mother in-lawe, therefore God hath graunted her a blessed and a quiet marriage, much riches and great renowne. Therfore O ye children deale well with your parentes, geeue them those thinges whiche are necessary for them: and prouoke them not to wrath.

Next wee doe gather, that God can easily restore to perfect estate, men, be they neuer so much afflicted. Hee doth not onely for a time vse to ouerwhelme his children with the crosse, but after∣wardes hee doth suffer them againe to come out of it. These widowes were a long time in a poore estate, but nowe God doth exalt them both: hee geueth to NAOMIE a sonne in-law, and of him a nephew to nourish her. As after great tempestes, there commeth a calme, af∣ter a sharpe winter in a pleasaunt course there followeth a delectable spring, so ioy followeth sorrow. But God tempe∣reth it with some trobles, least we shuld wander out of the way of saluation. The sacred history is full of publicke and pri∣uate

examples: therefore in aduersities let vs not be vnpatient, but l••t vs com∣fort our selues with the consideration of such like examples.

The neighbours sayd that there was a sonne born to NAOMIE: but NAOMIE was not his mother, but RVTH her daughter in law: but they speake in this maner, because the graundmothers are as mothers to the nephewes.

Those sonnes are also accompted their children, which haue adopted thē. Or it is such a phrase of speeche, as that in ISA. 9. a childe is giuen to vs. And al∣so in LVKE 2. This day a sauiour is born to you in the Citie of DAVID, which is Christ the Lorde and this is for your good.

They called his name OBED, OBED signifieth a husband-man, a seruaunt, a tiller: There is noe cause expressed why they called him by this name. It may be because that RVTH who had this child by a man of renowne, had be∣fore serued NAOMIE faithfully: or be∣cause that RVTH labouring diligently a∣mongest

the seruauntes of BOAZ was, knowne of him and planted into his fa∣milie: Or which rather liketh me that he might serue God. All true worshippers of God are called the seruaunts of God. The auntient fathers gaue not vnadui∣sedly names vnto their children: but of some especiall occasion, that both they and theyr children being alwayes put in minde of the benefites of God, and of theyr dutie, might be stirred vp to fayth and thankes geuing. Sometimes they continued the memorie of thinges past, by geuing of a name. Israell gaue names almost to all his children, according to the successe. MOSES EXOD. 18. called his sonne GERSHOM because hee was a soiourner in a straunge land: and he na∣med the other ELIEZAR, because the Lord had holpe him. SAMVEL was so called because HANNA had prayed to God, that she might haue him. Further∣more some being willing to continue or renue the memorie of their parentes or kinsmen, they named theyr sonnes by theyr names. LVK. 1. The neighbors and

kinsfolkes contending about a name for Iohn, would haue called him Zacharias but his mother said, hee shall be called Iohn. And when they sayde there was none of thy kindred that is named with this name, they referred the matter to his father, he wrott in writing tables, his name is Iohn: For the Aungell hadde commaunded that it should be so: And this name is deriued of grace, partly be∣cause he had obtayned muche grace of God, partly because hee should preach to the worlde, the grace of G••d perfor∣med in giuing of his sonne. For GOD himselfe gaue sometimes names vnto men, to signifie thinges either past, or to come: sometimes also before they were borne. He gaue ADAM his name of the earth out of the which hee was made, & HEVAH because she should bee the mo∣ther of all liuing creatures: ISMAEL be∣cause God had heard HAGAR, Gen. 16. SALOMON because there should bee a long peace in his raigne. Iesus because he should saue his people. Sometime he chaunged names, as ABRAM, he called

ABRAHAM, because he shuld be a father of many nations, GEN. 17. SARAA be∣cause many princes should come out of her. Christ our Sauiour named SIMON PETER, because hee had neede of great fayth and constancie. The Romaine bi∣shops immitated this when they were created, they called themselues by other names: the which custome begā as they writte in the time of SERGIVS the se∣cond, who was before called, Osporci Swines face, and for the filthines of hys name, he called himselfe SERGIVS: and so it continueth vnto our times. And though it auayleth nothing to saluation by what name any man be called, yet it becōmeth christians in geuing of names to keepe themselues from superstition. In some yeeres past they consecrated theyr children to the worshippe of that Sainct, by whose name they wer called.

And there are some which of a kind of vayne ostentation, called their chyl∣dren by heathenish names, as Hannie∣ball, Scipio, Catyline, &c. There are many notable names, which do admo∣nishe

children of theyr duety amongest the Hebrues, as ABRAHAM, IAACOB, I∣SAIAH: Greek as Chrisostom, Christo∣pher, Theophilus: latine, as Benedictus Fortunatus, &c. The Germanes haue al∣so many notable names which haue ex∣cellent significations. It is meet for god∣ly parentes to giue their children suche names, as the remembrance of thē may prouoke them to vertues. As often as we heare our name, so oft ought wee to thinke, that in our holy baptisme we are receiued into the houshold of Christ. If we be named by the names of holy mē, let vs endeuore our selues by fayth and holinesse of life, to followe their steps. There are other names also, which are giuen according to their offices, wherof it were in vaine to write in this place.

But why OBED was called the sonne, not of Mahlon, but of BOHAZ his natu∣rall father, S. Augustine sheweth in the question vpon Deut. 46. The law (sayth he) of marrying the wife of a brother, that seed might be raysed vp to the bro∣ther who is dead without children▪ saith

he, shalbe called after the name of him that is dead, and his name shall not bee blotted out of Israel, that is, the name of the dead seemeth hereby to bee conti∣nued, that he which is borne, bee called by this name, wherby the dead was cal∣led, to whom after a sort he succeedeth, &c. Vnlesse it may bee vnderstood this, not that he shal haue this name, but that hee shalbe accounted as the sonne, not of him that begat him, but of that dead man to whome the seede is raysed, and whose heire he is made. For that which is added: And his name shall not bee blotted out of Israel, may so bee vnder∣stood, not that the childe should conse∣quently be called by his name, but that he should not seeme to dye without po∣sterity, and therefore his name, that is, his memorie, remaineth. For if hee had gotten a sonne himself, and had not cald him by his owne name, yet his name is not blotted out of Israel, because he de∣parted not out of this life without chil∣dren: and the brother is commaunded to perform this towards his wife which

he could not doe: for though hee had no brother, but the kinseman married his wife, that died without children to rayse vp seede to his brother: as BOHAZ did by marrying RVTH, that hee might rayse vp seed to his kinsman, whose wife she was, and had no childe by him: yet that childe which shoulde be borne of her shuld continue the name of the par∣ty deceased, because he is called his son: and so it cōmeth to passe that the name of the deceased should not bee blotted out of Israel, and yet not bee called by his name, &c. Thus farre Augustine. O∣thers say that the children begotten in such a marriage, should be called by the name of the brother which is dead: but it seemeth that this was somtimes neg∣lected, because there wanted some bre∣thren, or because many had rather to be∣get children for themselues, then for their brother.

The last thing to bee considered in these wordes is, who this OBED was, namely, the father of ISHAI, the grand∣father of DAVID the King, of whose ge∣nealogie

it followeth next to be spoken.

The 28. Sermon.

18 Those nowe are the generations of Pharez, Pharez begate Hesron,

19 And Hesron begate Ram, and Ram begate Amminadab.

20 And Amminadab begate Nas••on, and Na∣shon begate Salmah.

21 Salmon begate Bohaz, and Bohaz begat O∣bed.

22 And Obed begate Ishai, and Ishai begate Da••id.

THERE are some places in the sacred scriptures, which seem to haue but little in thē for edification: but be it kno∣wen, that there is nothing set downe in them rashly or in vaine. For if a wiseman will speake nothing without a cause, & much lesse write that which shall come into the handes of many: who woulde thinke that God who is wisdome it self, woulde appoint his secretaries to write any thing, which shall bring no profite, to them that read it? It is true that one

place is more profitable then anothe•• as one fielde is more fruitfuller then a∣nother, and one riuer hath more 〈◊〉〈◊〉 in it then another: but ther is nothing i•• the scriptures that is without vse, thog•• it may seeme at the first sight to be alto••g••ather vnfruitfull. Mettalls lye hid •• hard stones, wholsom hearbs are foun•• in sluttishe places, small pieces of gold are sometimes seen, and precious stone lye hid amongst the barren sand. Aristo••tle lib. 1. cap. 5. De partibus animali•••••• w••••∣teth that of al natural things there is no••thing so vile & abiect, that bringeth no some profit vnto men. For the works o•• nature are not wrought in vaine, but a•• things are made for some ende. In thi•• place I remember Heraclitus Taren••ous, who when he lodged in a certain•• shepheardes cottage, cried out as it •• sayd: come in hyther, for here also a•• gods. The same may & ought to be spo∣ken of those places of the holy scripture which seeme to bee altogether barren •• for they haue sometime an euiden•• an•• profitable••vse. This catalogue of the 〈◊〉〈◊〉

may peraduenture seeme to many ••o be vnpleasaunt and vnprofitable, as ••hat which onely containeth an idle ••a∣••ologue of names. But for this cause ••as this whole booke written, name∣••y that wee might knowe the gene••∣••gie of DAVID, and so consequently ••f Christ, who was peculiarly promised ••nto him. And truely this catologue is of so great moment, that MAT. & Lvc. translated the same word for word into the genealogie of Christ. For the scope ••f the Euangelists, and Apostles is this, ••hat Iesus is the Christ, that is, the king ••nd high priest of all true beleeuers: ••herefore it behoued them to shew, that ••ee was come of them, to whome hee ••as promised. For the holy Ghost pre∣••••ntly from the beginning of the world, ••ligently declared, of what parentes ••hrist should come. God promised our 〈◊〉〈◊〉 parentes ADAM and HEVAH when ••ey should be cast out of Paradise that ••e seede of the woman, that is the ••ESSIAH or Christ should breake the ••••d of the serpent. And the line of

Christ descended not by Caine but by Seth to Noah. Hee had three sonnes but the line is drawne from Shem to Abraham, from him it descended not by Ismaell but by Isaac the promised sonn•• afterwardes not by Esau his first born sonne, but by Iacob, who otherwis•• was called Israell. Hee hauing twelu•• sonnes at his death by the inspiration of the holy Ghost he foretolde vnto Iu∣dah that he should haue the kingdome, & the scepter or rodde, that is the kingly power, should not depart from his trib•• nor a scribe or a lawgiuer (the Chald•• interpreter translateth it a prince, the Septuaginte a captaine, all one sence) that is inferiour Iudges shall not depart from his feet, namely of the tribe of Iu∣dah, that is, they shall not be taken away vntill Shiloh come, that is the sauiour, and Messias, the olde Hebrues doe thus expound this worde, but the newer o•• latter of them doe woonderfully wre•• this place, and doe deuise most absurd senses, least they shoulde be compelle•• to confesse that the Messiah is come in

to the worlde. The Patriarcke addeth, and the people shal be gathered vnto him, that is the Gentiles shall also come vnto the MESSIAH and beleeue in him. Though thys prophe••ie seemeth to speake onely of the continuance of the kingdome of IVDAH, and not euidently and plainly to say, that SHALOH should come, of the tribe of IVDAH, yet other prophets did afterwardes expresly fore∣tell the same. For when as in the tribe of IVDAH there were many notable houses, as CALEBS and others, the Pro∣phetes prophe••ied that the MESSIAS should co••e of the house of IESEE, and of DAVID. But of DAVID, there came most mightie kings, after his family, be∣ing as it seemed almost extinguished and ouerwhelmed, yet God preserued him a light, and foretolde that the Mes∣sias should come of IECONIAS DAVIDS nephew of his sonne IEHOIAKIM. Hee begate SALATHIEL, from whome the two Euangelistes doe draw the lyne of Christ vnto IOSEPH, vnto whome was espoused the holy virgine, who ba••e

Iesus Christ the king of kinges. And in this place is the genealogie of the fa∣thers cr••wne from IVDAH the sonne of IACOB vnto DAVID.

PHAREZ and ZARAH being twinnes were the sonnes of IVDAH, of THAMAR his daughter in law, and his wife. Gen. 38. By them are praefigured two sortes of people, the Iewes, and the Gentiles: they went down into Aegipt with their father and there PHAREZ begat ESROM.

2 ESROM was the sonne of PHAREZ Gen. 46. He went downe into Aegypt with his father & his grand-father as also HAMVL his brother did, Ge, 46. of whose posteritie there is nothing recorded, vn∣lesse that the familie of the HAMVELITS tooke theyr names from hym. Num. 26.

3 RAM who in the booke of the Chronicles, and by the Euangelistes is called ARAM, was the sonne of ESROM borne in Aegypt after the death of IA∣COB.

4 AMINADAE the sonne of RAM, great graund-father to DAVIDS great graund-father was borne in Aegipt.

5 NAASSON the sonne of AMINADA•• graund-father vnto DAVIDS great graund-father, hee went out of Aegypt with his father, and after hym hee was captayne of the tribe of IVDAH in the wildernes, where hee begate SALMON. Num. 1. 2. 7. 1. Chro••i. 2. It is doubted whether he was hanged together wit•• the other princes in the fields of MOAB, for whoredome and the worshipping of Ball Peor. ELISAH ARONS wife was his sister: Exo. 16. Some doe write, that E∣LIMELECH the Bethlehemite, the hus∣band of NAOMIE, RVTHES mother in∣law and NAASSON were brethren, but LIRA saith that ELIMELECH and the father of BOAZ that is SALMON were brethren and so the other went before hym in one degree, as he noteth vppon 3. cap. of this booke.

According vnto this opinion, BOAZ and MAHALON, shuld be brothers chil∣dren, which seemeth not to be true, for then should there haue bene none nee∣rer of kinne then BOAZ, except hys bro∣ther, if hee hadde anie: for these two

sonnes dyed without anie Children.

6 SALMON who in this booke and 1. Chroni. 2. is otherwise called SALMACH the sonne of Naasson graund-father to DAVIDS grand-father, was prince in the tribe of IVDAH when IOSHVA entred the land of promise this man tooke RA∣HAB the Cananite to be his wife &c.

7 BOAZ DAVIDS great graundfather hauing SALMON to his father and RA∣HA•• to his mother, tooke RVTH to hys wife. The Hebrues doe say that hee was IESHAN the Iudge. The Chaldei inter∣preter calleth him a righteous man, and hee writeth that for his equitie the land of Israell was preserued, from the inuasi∣ons of the enimies, and deliuered, from the famine, by his prayers. But from whence he hath this I know not.

8 O••ED the sonne of BOAZ and of RVTH the Moabite was DAVIDS graund-father.

9 ISAI who by the Euangelistes is called IESSE, was the sonne of OBED: mention is made of him in the 11. chap. of the Prophet 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 vpō this chap∣ter saith, that he was therfore caled a Ser∣pent because he was endued with great wisedome, whereby hee auoyded the subtleties of the deuil. Reinerus Rinec∣cius 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 cal∣led Isais seuenth sonne, whose names are these, ELIAB the eldest, ABINADA••, SIMEAH, who was also called SAMAH, NATHANIEL, RADDAI, HOSEM, DA∣VID. 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 ne∣phew was nombred amongst his sons. He had two daughters; Zeruia and Abi∣gail, Zeruia had three sonnes: Ioab, Abi∣shai, Asahel, which are mentioned in the sacred historie. Dauid names them after their mother, the sonnes of Zeruia, per∣aduenture because that their father was but a meane man, Abigall had a sonne called Amasa: of Dauid descended nine∣teene Kings, Salomon, Rehoboam, &c.

The question is moued in this place, how Salm••n Rahabs husband, and Bo∣haz the husband of Ruth, may bee ioy∣ned 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 Ib∣san, (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 be∣tween.

I do simplie answere that it doth▪ not euidently appeare by the holy scrip∣tures, how many yeares after the taking of Ierico were past, before Salmon mar∣ried 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 ther∣fore it is not necessarie that with some of the Hebrues and Lyra, we shuld ima∣gine three Bohazes, which shuld succes∣siuely follow one another, as the grand∣father the sonne and the nephew, which three should be cōprehended 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, ma∣ny 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

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Peor. Rahab the mother of Bohaz, is ex∣pressely called a ha••lot, both by Paul & Iames. But this came to passe by the pro∣uidence 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 thē through his sonne if they repent.

The mother of Phares, and also the mother and wife of Bohaz, were heath∣nishe 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 Gen∣tiles might haue hope, to obtayne sal∣uation through Christ, who came also of the Gentiles, and that for their salua∣tion: the Iewes are ioyned togeather with the Gentiles, in Christ the corner stone. The which the Iewes would hard

••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 ••he Gentiles. Therefore God sending Peter to Cornelius the Centurion, hee taught him first from a vision from hea∣uen that he should not abhor his com∣panie.

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. IOS••∣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 far•• out of the way, which deny Christia•• the reading of the olde testament, whe•• as those thinges which appertayne vnto our saluation, are thoroughly set down in the newe, for who can vnderstand these wordes in MATTHEVV, BOAZ be∣gat OB••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 Euan∣gelist 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 diue••sly figured in the scriptures, but I had ra∣ther follow the simple and literall mea∣••ing of the place &c. They which doe delight in allegories let them seek them else-where.

Thus hitherto I haue expounded vn∣to

you th•• booke of RVT••, out of the 〈…〉〈…〉 many lessons. ••ut it is no••••fficient to heare and to ••ad these and other such like, except we endeuor to heare with profite: and to ••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 amende∣ment of our life.

FINIS.

Notes

• * 1.1

  The 〈◊〉〈◊〉 this 〈◊〉〈◊〉
• * 1.2

  〈…〉〈…〉.
• * 1.3

  〈◊〉〈◊〉 partes.
• * 1.4

  ••he scope.
• * 1.5

  The profite.
• * 1.6

  The deuision of the chapter.
• * 1.7

  The 〈…〉〈…〉
• * 1.8

  A famine.