TO THE 〈…〉 Matrons and Mirrors of 〈◊〉 gracious Lady Anne Duchess of Somerset, 〈◊〉 right honourable Lady Brigirt Countess 〈◊〉 Bedford, the right worshipful Mistress PHILIP PRYDEAUX, Mistress LUCE COTT●N, and Mistress Mary Watts, EPHRAIM PAGITT wisheth the increase of all spiritual graces meet for this life, and a full assurance of that honour which lasteth for ever.  
I Have not that liberty (most noble Ladies and grave Matrons) in this my Epistle, to set forth the praises either of you, or of the work which I have laboured to send unto you in English: But a● enforced as in an apology, to defend myself, that I a child of eleven years of age have dealt in a matter of religion, and presumed to dedicate the same to you. For the first I answer, there is no age freed, nor exempted from the knowledge of God, and the setting forth of his glory, so far as he hath ennobled them, but as children are assoon subiect● to death as the old, so must they learn to die and to yield account of that one talon which th● have ●●ether they have employed it to the use of God, who 〈◊〉 it them, or no. Besides that I was employed in it, by the appointment of those my friends, that in respect of the interest they have in me, the love they bear me, the good they wish to come of this labour, to such step-parents and children in law, which understand not Latin, that I could not deny them.  
For the second, it is not presumption, that hath made me to dedicate it unto you (right Honourable Ladies and worthy Gentlewomen) but a desire to yield thanks for the comfort which I, my brother & Sisters (poor children) have received by the kindness, which hath often come from you to us & our parents in our necessities. Therefore I beseech your H. and Wor. in good part to take this book which I with all humility do here offer unto you, humbly praying that you widows will receive into England, these good widows, Naomie & Ruth, come out of Moab, sent as excellent patterns of virtues and godliness, by the holy ghost to all christians, described and lineated by the sermons of that worthy Minister, Master Lavaterus of Tygurine, Like will to like, widows come to widows, disdain them not for their poverty. Have they been in trouble? so have all you? Was Naomie a sojourner in a strange country, and lost there her husband? so have some of you. Did Ruth leave her country for religion? So have some of you. Were they disdained, scoffed and scorned at? so are you of the world for your zeal in religion, and love to th● glorious gospel of jesus Christ. Of the other 〈◊〉, are you come of noble birth? are you of honourable calling? so was Naomie of the royal and kingly tribe of judah, and Ruth was married to Boaz, a man that sat in the gates of judah, judged Israel, and was great grandfather to David the king, end so from these good women came kings and princes to rule God's people, and at length, the hope, joy and comfort of all mankind, our Saviour Christ according to the flesh. Therefore Noble and Wor. matrons, I pray you take it in good part, that I have been so bold to join you of several estates together in this short Epistle: but because ye are all in one estate of widdowhode, in one course of religion, in like regard of the weal of us and our parents, I was so bold to knit you together, entreating you that my childishness, which in this I have showed, your wont virtues may bear out toward yourselves, and as a vail to cover from others, till God give me more knowledge and understanding to amend it. And I humbly pray the Lord to grant you as much comfort in your own children, and in your sons and daughters in law, as ever Naomie had in Ruth. And as they had rest after their travails, and joy after their sorrows, so the Lord give you peace of consciences here, and after this pilgrimage that everlasting rest which never shall be taken from you.   

THE BOOK OF Ruth expounded in 28 Sermons.  

The first Sermon.  
THIS Book is named after RVTH a most excellent woman: 
The 〈◊〉 this 〈◊〉  not for that she wrote it: but because the history is especially made of her: for it maketh mention that she was a MOABITE, and by what occasion she was converted to the religion of ISRAEL and what she did; likewise how she was married to BOAZ a man of great authority, & was mother to OBED, DAVID'S Grandfather. So the little book ESTER hath the name from Queen ESTER the principal person which is spoken of in that book. Also the books of SAMVEL (that I may at this time speak nothing of others) are named of the chief person. For though we do willingly grant, that SAMVEL the Prophet wrote the first book unto the 24. chapter: yet it is certain that he could not proceed any further. For in the beginning of the 25. chapter is his death set down, and the other six chapters to the end of the book, do contain things done after his death. The second book which is also named after SAMVEL, doth entreat only of those things which were done after his death, & therefore could not be put in writing by him: Yet it seemeth that it was therefore called by the name of SAMVEL, because it prosecuteth the history of DAVID, whom SAMVEL anointed king by the commandment of God: and for that it was written by some of his disciples, as NATHAN or GAD, & put forth under the name of their master. Some think that this little book of RVTH was written by SAMVEL, other some, that it was gathered out of that great book of the Chronicles of the Kings of ISRAEL and JUDA: whereof there is mention made oft times in the books of the kings: The which is lost without the loss of doctrine necessary to salvation. For that it is, not that book of the Chronicles which is yet extát, I have showed in my commentaries upon that book.  
But who gathered this history out of that book spoken of before, or who wrote the same, ESRA, or rather some other Prophet, which flourished in the time of the judges or afterwards, I cannot certainly tell, neither is it any great matter to know: how soever it was this aught to satisfy us, that this book by the agreement of all men, is numbered amongst the canonical books of holy scriptures, which by the motion of the holy ghost are written of holy men, and delivered of God to his church, and so wonderfully preserved through so many dangers, to our comfort and learning. If thou hast a notable privilege, confirmed by the seal of some Emperor or king, thou hast not regard of the name of the writer, or of the pen which he used in writing it: so sith it appeareth by the general consent of all godly men, that the holy ghost is author of this book, we ought not to use much labour to know the instrument which he used in writing it.  
The argument or matter of this book, 
〈…〉.  is this: ELIMELECH in the time of a famine, went with his wife & his two sons out of BETHLEHEM into the land of MOAB. There the father dying, the sons took them wives of the MOABITISH woman, who after certain years died themselves out of their own country, leaving their mother and wives alive. NAOMIE in the mean season being certified that God had given plenty to his people, consulted for her return into her country. Both her daughters in law do accópanie her, she doth exhort both of them, that they would tarry with their kindred. ORPAH therefore doth return to her own: But RVTH, when she could not be drawn away from her, came with her mother in law to Bedlam in the beginning of harvest. The Bethlemites marveled what NAOMI meant by her coming. In the mean season RVTH, went forth to gather ears, for to nourish herself and her mother in law, and it was not without the providence of God that she came into the field of her kinsman BOAZ. When he coming into his field understood of his bailie what she was, he doth speak to her courteously, and charge his servants and reapers, that they hurt not her, she thanking him, being laden by him went home, and she told her mother in law in order every thing that befell to her. She doth give her counsel that she should go privily into BOAZ barn, and that she should lie down at his feet being a sleep, and require him to be her husband according to the law of God, which commandeth the brother or kinsman, to marry the wife of the brother or kinsman, that is departed without a son. RVTH doth obey her mother in law she doth demand marriage of BOAZ, who doth answer, that there is another who is nearer of kin to her, than he was: and if he would yield his ●ight, he would marry her. And when on the next day, that kinsman renounced his right before the judges, BOAZ married her, & begat of her OBED DAVID'S grandfather.  
This whole history, 
〈◊〉 parts.  seemeth especially, to consist of two parts: The first in the rehearsal of the miseries of NAOMI & RVTH: The next in the change of the estate of those women etc. namely how God had made the rich again, whom he had thrown down into great poverty.  
The scope and the especial intent of this history is, 
●he scope.  that the genealogy of DAVID, and so of our Lord and Saviour jesus Christ might be showed, who was of his seed according to the flesh. Christ is the scope and end of the law & prophets. Also we shall hear hereafter, that this matter befell when the judges reigned over Israel, therefore it is well placed after the book of the judges.  
And though this book is small, yet it doth contain many notable things, 
The profit. , & yieldeth great use to all the parts of life, and therefore it may be compared to precious stones, of which though many are little, yet they have certain excellent virtues. This commendation of holy scripture, which is written in the second Epistle of Saint PAUL to TIMOTHY and the 3. chapter, doth appertain to all holy books, and therefore to this also. The whole scripture is given by the inspiration of God, and is profitable to teach, to improve, to correct & to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. And also in the 15. chapter to the Romans. For whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the scriptures might have hope. That we may the better see the use of this writing let us mark some principal heads, which are propounded in it. Afterward every thing shall follow more fully in their places. First, as all holy books do further us to the knowledge of god, so doth this also. For it doth teach that Christ the son of GOD came of the Jews, and of the GENTILES which are sinners, and therefore appertaineth to them both. It doth teach that all things are governed by the providence of the most excellent and great God: and also that by his direction marriages are made between husbands and wives. RVTH being willing to gather ears of corn, that she might ●ether living, fell into BOY AZ field, which was the occasion that she b'ecan●e his wife and mother to OBED. We sh●ll see how God doth always exercise t●e godly, with divers afflictions, as poverty, barrenness, banishment and hunger, and bring their estate to that pass, so as they may seem utterly to be undone, but if they be not overwhelmed with adversities, but bear all things patiently, looking for his heavenly help, and calling on him, oftentimes their afflictions are changed into a notable estate: yea, even in this life.  
Moreover, we shall learn out of this history, how God hath a care of the GENTILES, and also that he hath his chosen amongst them, as JETHRO, NAAMAN the SIRIAN, the widow of SAREPTA, and the NINEVITES, etc., Not that we say that they were saved without Christ. Also he would have RAHAB and RVTH joined to the seed O ABRAHAM, that the MESSIAH might be born of them in his appointed tyme. Wives, Mothers in law, daughters in law, widows, fathers of households, servants, labourers, have here notable examples to follow. Let us learn, that strangers and poor men, our kinsmen and those which are newly converted to true religion are to be well handled, neither to be hurt in words nor deeds. We have a notable example propounded to us, how BOAZ kept his faith, also there are rewards ordained for our virtues in this life. Therefore let not any man say, that it is all one whether we do well or evil.  
There are nine notable persons made mention of in this little book, ELIMELECH, NAOMI, MAHLON, CHILION, ORPAH, RVTH, BOAZ, his bailiff, and the kinsman that did yield his right, by every one of them, examples of our duties are propounded to us, which by God's assistance we will mark in their places. Let us give great thanks for the unspeakable gift of God, that he would have his holy scriptures to be written: and to be preserved through so many sharp tempests, and read out of those fountains to his Churches, and let us be occupied in them both day and night, and cast away those lying and unprofitable books in which fools are most exercised.   

CAP. 1  

The 2. Sermon.  
1 In the time that the judges ruled, there was a dearth in the land, and a man of Bethlehem judah went to sojourn in the country of Moab, he, and his wife, and his two sons.  
2 And the name of the man was Elimelech, and the name of his wife, Naomie: and the names of his two sons, Mahlon, and Chilion, Ephrathites of Bethlehem juda: and when they came into the land of Moab, they continued there.  
THe things that are especially handled in this chapter are these: 
The division of the chapter.  ELIMELECH in the time of famine went into the land of MOAB, and there he died: his sons also when they had married them wives of the daughters of MOAB departed this life. NAOMI being left a widow, returned to BETHLEHEM: both her daughters in law do accompany her some part of the way. But ORPAH returned by and by to her kindred. RVTH accompanied her mother in law, returning into her country. All men marveled at Naomi's coming. Lastly, is the time noted when she returned home.  
The first part, or first member of this Chapter, doth show how ELIMELECH went with his wife and his two sons, out of BETHLEHEM into the land of MOAB in the time of famine, and it containeth many things in few words. First, it showeth when this history happened, namely in the time of the judges of ISRAEL. But under what judge, (of which many are named) this befell, it is doubtful. Some do report, this history, to be done in the time of EHUD: some are of that opinion, that it was done in the time of DEBORAH and BARACK, other some say, it was done in the time of JEPHTE, who after great mischiefs which the MOABITES had done to the Israelites, (from whence this famine arose which is made mention of here) at length he tamed them. If you say ELIMELECH should not have place amongst the MOABITES, being overthrown by war, but rather that he should have been torn in pieces of them at that time, they will answer that they were so oppressed, and beaten down that they durst not hurt the israelites. JEPHTE governed the people six years his history is extant in the tenth eleventh and twelfth chapters of the JUDGES. IBSAN succeeded him, whom the Hebrew doctors will have to be BOHAZ DAVID'S grandfather & to have had two names. This man governed ISRAEL seven years as it is in the twelfth chapter of the JUDGES. JOSEPHUS includeth this history in the time of HELI: but LIRA showeth upon the first chapter of this book, that that agreeth not with the account of times. But it nothing availeth to our salvation to know the particular time wherein these were done, otherwise the holy Ghost would not have let it pass. It is enough for us generally to know that this was done in the time of the JUDGES.  
The cause which doth move this man to leave his country doth seem to be a famine, 
The 〈…〉  for the text saith that there was a famine in the land of Israel. For oftentimes holy fathers, will go from one place into another in the time of famine that they may nourish themselves and their family more fitly. As in the 12. chap. of GENESIS: ABRAHAM went into EGYPT in the time of famine, which is called the barn of the world. So in the 26. chapter ISAAKE when there was a famine went unto GERAR to ABIMELECH. But God appearing to him in a dream warned him that he should not go to EGYPT, but should keep himself in those places which the Lord should show him. Also the history is known of JACOB or ISRAEL, how he sent his sons for food, into EGYPT oftentimes. Afterward the famine continuing long he went himself and his household to his son JOSEPH. Here also may be added, the story of the SHUNAMITE, whose son ELISHA raised from the dead, he bade her go into another country, for God would bring upon the land a famine, which should endure seven years, as it is in the second book of the kings and the 8. chapter: which woman following the counsel of the Prophet was preserved in the time of famine. And for the same cause ELIMELECH went together with his into the land of MOAB, which peradventure then abounded with fruit: but the hebrews (as LIRA saith) do imagine some other cause. For they say that ELIMELECH was a mighty and wealthy man, of whom when the famine reigned many of his kinsmen and poor men did require things needful for them, and therefore that he might be rid of his trouble, and not spend his goods, left his country and went into the land of MOAB with his household, where he being driven unto great poverty, died with his sons. If he travailed for this cause, as it sometimes appeareth some do, he could not be excused, for it is in the proverbs of SALOMON. 21. chapter. He that stoppeth his ears at the crying of the poor, shall also cry and not be heard for there is a just revenger of the poor and afflicted. It is known to all men what happened to that rich man clothed in Purple, mentioned in LUKE. 16. But who can but marvel from whence the HEBRVES have these fantasies, they do bring in many monstrous fables in the expounding of the holy Scriptures. For when they had cast away jesus Christ the light of the world, they were worthy to walk in darkness. And the doctrine of the Gospel being oppressed, and overwhelmed Christians hearkened to monstrous lies.  
As concerning famine, 
A famine.  against the Prophets, it is numbered amongst the four plagues, with the which GOD doth punish men, and these are they: the pestilence, famine, war, and cruel beasts. How grievous the trouble of famine is, may be gathered by this, that it doth drive men oftentimes into banishment. Truly God doth send famine for the sins of his people, where and when he pleaseth.  
It is not to be gathered that those that be oppressed with famine are worse than others. For oftentimes godly men are oppressed with famine, not because he would overthrow them, but that he might prove them with this cross, and also stir th●m up therewith as by oth●● 〈◊〉. They do provide for their thinger by lawful means, true religion being kept safe, and they govern themselves far otherwise, then wicked ones do when they be in that case. The HEBRVES say that God punished the ISRAELITES, with sharp and cruel famine because that after JOSHVA and the ELDERS were dead, who had seen the miracles of God, they were slack in keeping his commandments. For it appeareth by the story of the JUDGES how the Israelites forsaking the laws turned to Idols, and so they were afflicted with divers afflictions.  
The sons of ELIMELECH are called Ephrathites, of BETHLEHEM JUDA: which is called so, that it may be distinguished from another City of the same name that is in Galilee of the lot of ZEBULON. As it is in the 2. chapter of MATTHEW: The Priests and Scribes of the people, being demanded of HERODE where the Messiah should be borne, answered in Bethlehem juda. This City 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 JACOB raised a pillar upon her grave. For the Fathers were wont to have their graves near the high ways, and that is testified by many Epitaphs set up for travelers. As concerning the etymology of these names, Bethlehem doth signify the house of bread, that is after the hebrews abundance of fruit: it was situated in a good and a fruitful place.  
Some will have Bethlehem to be called the house of bread, for that mystery that Christ (who said in the 6. chapter of JOHN, that he was the bread of life) should be borne there. But Jerome calleth EPHRATA KARPOPHORIAN which signifieth plentifulness. So this City for the agreement of the signification of the names is called both Ephrata and Bethlehem. Some will have this City to be called EPHRATA of EPHRATA CALEBS' wife, but that doth not please me, for that City was called so long before. This City hath a third name, for it is called the City of DAVID, as it is in the second chapter of LUKE. joseph went into the City of DAVID which was called BethleHEM, and afterward the Angel said unto the Shepherds, this day a Saviour is borne unto you in the City of DAVID which is Christ the Lord. It was so called because it was DAVID'S country, partly because he did re-edify it: partly because Christ the son of David was borne there, who is also by the Prophets simply called DAVID.  
ZUPH 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 david's father is called an Ephrathite: because he came out of Bethlehem which was wont to be called Ephrata: for it is written in the 1. book of SAMUEL the 17. chap. David was the son of an Ephrathite of Bethlehem named Ishai, or peradventure those which have been of that family, are called Ephrathites: either for some excellency in them or by the figure antonomasia: the Chalde interpreter doth add noble men.  
It is accounted amongst the external goods to be borne in a notable country, and of noble parents: who have descended of good and noble families, let them take heed that they do not any thing unworthy of their parents: But they that come of base parents: let them use diligence that they excel their parents in virtue. It was set down where they are borne, that it should 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 JUDA, into the land of MOAB and dwelled there, did he well to departed from the habitation of his ancestors into the land of Moab? Of this deed it may be disputed of in both parts. They which do accuse him may use these or some other arguments. First the Israelites were forbidden the company of that nation. For in the 23. chapter of DEUTERONOMIE: God made a law that the Ammonites nor the Moabites should come into the Church until the tenth generation: not that he would forbid them from the hearing of the word of God, or embracing of the true manner of worship, but that they should not be put in any office in the church or common wealth, and lest they should have any voice in the elections or marry with the Hebrew daughters: the Interpreters say that the Hebrew phrases do signify this. There may be two reasons of that law, the first is, because they denied their brethren the Children of Israel passage coming out of Egypt: The other is that the hired Balaam the false Prophet to curse the Israelites. NVM. 22. and 23. chapter: and because they made them sin in BAALPEOR for the which cause many of them fell, etc. Therefore because Elimelech, went with his to that nation which is an enemy to God it seemeth a matter not to be praised: next to forsake Israelll in afflictions again they were not his kinsmen.  
For as they who do forsake theirs in the time of war and pestilence, do seem to offend: so they which forsake theirs in the time of famine. Especially when it may be gathered by the words of NAOMI that he was rich. Men fleeing out of their country are always badly spoken of. Who will not disallow of their purpose now at this time, who will get themselves in dangers amongst the enemies of the Gospel. Also those things seemed to fight with saith: for he thought that he could avoid the punishment of God. The Israelites had the promises, that God would help them in afflictions, and that they ought to believe in him, and hang upon his providence, and pray, and look for a good and happy end of the famine. For God might aswell have preserved him in so fruitful a ground as in the land of Moab. For that which he doth is against the fortitude and courage of the mind: For he should rather have borne any thing, then forsake the tabernacle and worship of God, and go to a profane people.  
Further he casteth his wife, and children into danger of idolatry. For every body knoweth how dangerous a thing it is to dwell amongst Idolaters. Amongst men of our own profession we are not without danger: what than if we dwell amongst wicked men? Some of the event doth argue of his going that he did not well, because he was punished for forsaking his country: for he fell into extreme poverty the which he fled, and died with his sons in a strange land. After this sort it fell out with JACOB and JOSEPH and divers of good men, so that they may not judge of the manners and faith of a man, by things which befall to him here.  
They who defend this deed, may bring in these arguments: first that that he did, he did not by worldly counsel without the commandment of God: but by the examples of godly men recited above: whom famine hath not once constrained, but many times to live as strangers. Next we must not tempt God: his promises maketh not us slothful, and that he ought to provide for himself and his, and he left his country without the hurt of his countrymen: that he might get food for his own household. Further these things that he did prospered well, by this the glory of God was set forth, and the oracles fulfilled. Although this argument may be answered, that God oftentimes useth the falls of his to good, & in his goodness converteth those things which are evil to a good end.  
It is true, holy men do fall, sometime into great sins: But because we know not whether he went to the MOABITES in contempt of the laws, or of covetousness, as the hebrews will have, or by the commandment of God, or by some special revelation, or led by some other necessary cause, nor how he governed himself in a strange land: we will neither praise his deeds nor condemn him. When the scriptures do not accuse men let not us accuse them, especially when the matters are doubtful: we ought rather to think the best of men. It may be that they had the liberty of their religion. Truly it appeareth that the jews kept their religion under the ETHNIC kings, as they do this day under the Christians. There was not so great cruelty of those kings against the Jews, as there is now at this day of some Kings and Princes (which will have themselves to be called Christians) against the professors of pure doctrine. In this place also may be noted that it is written that ELIMELECH was a stranger in the field of Moab. Sometime it is said that NAOMI returned out of the Field of Moab, the Hebrew word signifieth a field, also a country, and the earth. Peradventure he would not dwell in the Cities but in the fields that he might the less be corrupted. In the Cities many occasions are laid before us to entrap us: For this cause it was that many dwelled in villages and desert places. JONADAB counseled his sons the RECHABITES as it is in the 35. chap. of jere. that they should dwell in Tabernacles, and keep sheep: by which means they might serve God best.  
Generally we say out of the word of God, that we must not forsake those places where the pure word of God is preached openly. For it is most dangerous to dwell there, where the word 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 company with them who do not love the truth, although thou dost hear some sermons yet by little and little thy faith will be weakened: what will be done then, where no mention is made of Christ or of true religion and where we have so many things before our eyes which may weaken our faith.  
But if necessity doth constrain us to dwell in those places, as it sometimes doth where wickedness doth reign, we must take heed that we do not deny Christ. JOSEPH lived holily in the court of Potiphar in Egypt, at last being governor of all Egypt the called unto him his father and his brethren for the greatness of famine to come to him. DAVID with six hundred men went into the land of Moab, great necessity driving him thereto: though many interpreters find fault with this his flight. 1. SAM. 27. NEBUCHADNEZZAR took Daniel, his fellows, and many others captives: as the Turk now hath in captivity flocks of Christians in everlasting bondage, & to dwell amongst idolaters whether they will or no. But they should endeavour, to live amongst wicked men unblamably. jerem. 29. chap. he doth teach his people how they should behave themselves in Babylon, under Nebuchad-nezzar. There are some who will say commonly: If thou be'st at Room, live after the manner of Room. They command to apply themselves to the times. But Christ in the 10. chap. of MATHEW, doth require of his believers a confession of faith. They are greatly to be reproved who of their own, will for gain and such other light causes forsake jerusalem and go into Babylon.  
We may learn by the example of the Moabites to yield harbour to good men: for though they were molested by the Israelites: yet we read not they did annoy ELIMELECH or any of his. If thou sayest that they were so oppressed of the Israelites, that they did that against their will: yet it is evident that they did yield harbour to DAVID'S parents when they were old, as it is in the 1. SAMVEL. 22. chap. So the Egyptians yielded harbour to Christ & his mother. God doth oftentimes commend unto us the state of strangers. Men are banished for many causes, we cannot always stay in our own country, though we would most willingly there live, let us not show ourselves in this part worse than Gentiles. Advise with thyself that the ancestors were not always in their own country but were strangers and pilgrims: and consider the wonderful conversions which are of things, and the daily changing of Empires, so that grievous wars may easily arise, by which many men are shut out of their seats, and possessions, and being mindful of the changes of worldly things, let us deal well one with an other. ELIMELECH is constrained to departed with his. But if thou sayest that he was wicked, and that he went with his will and no necessity driving him: yet it is evident that there have been many godly and good men in all ages, which have forsaken their country and left their houses against their wills. God doth in ISAI. 16. chap. threaten the Moabites that he will pull them out of their nests, and yieldeth this reason, because they do not harbour the Israelites that flee in the time of war, or if they do receive them they betray them to their enemies.  
Also women have a notable example of NAOMI, who followed her husband into a strange country. SARA also did not forsake ABRAHAM for his troublesome estate, though she did suffer great danger not only once for his sake and fault. And also other godly matrons have with their husbands, borne banishment and other troubles patiently. But if men are despisers of true Religion and go into a place, in which godly men cannot be conversant with a safe conscience, they ought not to cast themselves into open danger. What dost thou think of those women which will show themselves hard to go with their husbands from one street to another? what do ye think say I, of those women, if their husbands should take great journeys with great dangers and labours? Truly it is a troublesome thing to dwell amongst strangers▪ but necessity that sharp dart, doth oftentimes prick us.   

The 3. Sermon.  
3 Then Elimelech the husband of Naomie died, and she remained, with her two sons.  
4 Which took them wives of the Moabites: the ones name was Orpah, and the name of the other Ruth: and they dwelled there about ten years.  
5 And Mahlon and Chilion died also both twain: So the woman was left destitute of her two sons, and of her husband▪  
IF any man will be conversant in the reading of the holy scripture with profit, first he must mark the sense & scope of every place, next every thing must be referred, to the confirmation of faith, and the amending of manners, as to the especial end. As concerning these few words, our writer saith ELIMELECH departed out of this life, leaving NAOMI, and her two sons which married them wives of the Moabites: as it is noted after in the fourth chapter. MAHLON married RVTH: CHILION married ORPAH: & they tarried ten years out of their own country. Afterwards they both died, NAOMI was left alive destitute of her husband and her two sons.  
The hebrews say, that this RVTH was the daughter of EGLON King of Moab, whom EHUD (who is also called AZOTH) thrust through with a dagger, JUDG. 3. whom some Christian interpreters do follow: but it is not probable, that that king would marry his daughter, to a Hebrew, a poor man, and a man dwelling out of his country: or suffer her, to live in poverty: neither seemeth it to agree with the account of the times. But the jews are wont to vaunt much of their country men, and ambitiously to counterfeit, I know not what nobility, according to the manner of them which being poorer than Co●DRVS and of no estimation, yet sometime they do falsely brag of great riches, and nobility of their family when they are amongst strangers.  
Here this question may be asked, whether did these two, being Israelites, born in Bethlehem, well in marrying Moabitish women? For God had made a law, that such marriages should not be made. NUMB. 25. chap. The women of Amm●n did entice the Israelites to fornication and Idolatry, and of this it arose, that they ought not to marry or make a league with the Ammonites or Moabites. EXODUS 23. So it is not lawful for the jews to marry with any other Infidels, for the same danger. EXOD. 34. lest thou shouldest take of their daughters to thy sons, & they should commit fornication after their Gods: and also entice thy sons to commit fornication after their Gods. Idolatry (that I may note it by the way) is every where in the scripture figured out by whoredom. For God doth espouse to him, as a wife, not only his whole Church, but every member of the same. And therefore they ought only to depend upon him: but if they do allow other Gods and forsake him, they commit adultery. This Metaphor doth express notably the disposition of Idolaters. For adulteresses and adulterers, do think night and day of their filthy loves: neglecting the care of household affairs, and spending their goods upon adulteresses and adulterers: They do excuse the vices of adulteresses and adulterers: they cannot be brought from the love one of another, they can abide no warning.  
deuter 7. Thou shalt not join in affinity with them (the seven nations spoken of before) give not thy daughter unto his son, nor take his daughter unto thy son. For she will cause thy son to turn away from me, and to serve other Gods: then will the wrath of the Lord wax hot against you and destroy you suddenly. JOSHVA doth repeat 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 JUDGES, and 1. book of the KINGS the 11. chap. And that those laws, are not to be understood only of those seven nations spoken of before: but of other also, it is understood of the general reason, which is joined to the law: for he saith it will come to pass, that they will be called back from the embracing of the true GOD: the which danger they do run into, which do marry Idolaters. EZRA in the 9 and 10. Chap. and also NEHEMIAH in the 13. chap. are angry with them because they did break the law of GOD, who did marry the women of Moab and Ammon. The like is read in the 2. chap. of ZEPHANIAH. Neither is there want of examples, which do show, how unprosperous those unequal marriages are. SALOMON married many strange women against the kingly law wrote in deuter 17. amongst whom, the scripture maketh mention of the Ammonites and the Moabites. 1. book of the KINGS the 11. chap. to whom he granted, that they should build them temples to their Gods, neither is it to be doubted, but that he had many probable reasons for the defence of his deeds: but he threw both himself and his into great dangers. He had REHOBOAM of his wife which was a Moabitish woman, who was a most wicked man, and a great cause of the division of the kingdom. JEHOSAPHAT joined affinity with the wicked family of ACHAB: For he gave ATHALIA the daughter of ACHAB for wife to his son JORAM: the which without doubt he seemed to himself & others to have done of a wise forecast, who had persuaded themselves that by this means that kingdom which was cut and divided, might be made whole: but there wanted but little, but that the whole family of jehosaphat was almost overthrown by this marriage. 2. Chronicles, 21. chap. It is said that JORAM the son of JEHOSAPHAT lived no otherwise than AHAB did, the cause is showed because he married AHABS' daughter: wicked women do not only entice their husbands to Idolatry, but they instill the same into their children with their milk. But these things are not so to be taken, as if it were not lawful by any means for the Israelites to marry strangers, though they had been converted to the truth. For there is a law extant in the 21. chap. of deuter that a woman taken captive might upon certain conditions be married with an Hebrew. SALMA who is also called SALMON, a Prince of the tribe of juda, married RAHAB a Cananite. BOAZ married this RVTH, which women are placed in the genealogy of Christ, MATTH. 1. DAVID married MAACHAM the daughter of the King of GESUR. Neither is it to be thought, that those marriages were unlawful.  
That we may come nearer to the matter, whether did these two brethren well or no, in marrying wives of the Moabites, there can be no certainty said of it. They who say that they did evil, do urge this, that the Scripture saith, they did take to themselves wives of the Moabites, saying that their Mother did not give those wives to them: but it may be as easily answered that they took their wives with the consent of their mother. Next that they had no children of them, which was had in reproach amongst the Israelites: and God doth threaten barrenness to them which do break the law of marriage. MALAC. 2. chap. also for that they died a sudden death, which is numbered amongst the punishments of sinners. But these arguments are weak, I will rather hold with them, which say, that they sinned in that, that they took them wives of the Moabites, not yet converted to the true faith and worship of the only God. For I do gather that although ORPAH was daily in company with the faithful, yet she was not turned to the true faith, then that she returned to her country Gods. Also RVTH was not fully converted to the true religion, I gather of that, that LIRA saith in the last chapter of this book: that NAOMI doth persuade her to return also: which she would not have done, if she had been converted before, because she would not persuade her to return, from the faith and worship of the only true God: but of this we will speak at other times. But God would not have them that they should marry with the Moabites and Ammonites, not only because they were Idolaters, but also for other causes, set down in EXOD. 23 Chap. But NAOMIE doth confess afterward, that both these, did show their marriage faith to their husbands. Those two sons ought to have returned into their country & married wives there: For they were not ignorant that by the law the Israelites were forbidden marriage with strangers, and this law was repeated oftener than once. But it is most danger when the Israelitishe virgins do marry the Moabites, and other strangers. Also in the new testament, marriages with Idolaters are disallowed of. 2. COR. 6. chap. PAUL saith, thou must not draw the yoke with unbelievers, which doth chief belong to marriage. For this word Wedlock is taken amongst the Latins from a yoke: for that married folks are as if it were bound under one yoke. But though thou dost understand these words of PAUL generally, that we must not keep company with unbelievers: yet hereof it may be inferred that much rather we must not marry with them. 1. COR. 7. chap. when the Apostle saith, that the faithful must not forsake the unfaithful wife (he doth speak of marriage contracted) and not to be contracted. Therefore we must take heed, lest we marry with the wicked, for wealth, for power, or for other temporal profits. Yet at least some regard ought to be had of these Children, which coming of unequal matrimony, are commonly badly brought up: In GEN. 6. chap. the sons of the holy Fathers did marry wives of the daughters of CAIN, because they were beautiful, and of them they had Giants, 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 do very easily, sith they are daily conversant with them, and they do refuse no labour that they may do these things. JUDG. 3. chap. there is an other example of the Israelites which did marry Idolaters. And there may many new examples be brought of them, who this way have cast both themselves and their children into great danger of wealth, estimation, and the soul. Therefore let the parents being mindful of these dangers, beware lest they give their sons to wicked women, much less to give their daughters to wicked husbands, in which there is greatest danger: let not children choose them such wives, their parents being against them. Although many say that they can turn their wives to the truth, yet they know that they are not wiser than SALOMON: who did hope (without doubt) that he could do the same, but by the flatteries, of women he forsook God, and so forward.  
Of that that it is said that ELIMELECH died, and both his sons, we 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 us are dead. In the book of GENESIS the 5. chap. wherein those fathers which lived long, are numbered, who flourished before the flood, & of every of them it is said, their dead. All other dangers may be avoided by some means, but the danger of death cannot be shunned. For he must die whom order doth require, whether he will or no: if that another would die in his place, that would not be granted. Every body doth depart sooner for the most part than they think themselves. Not only old men but also young men do sometime die suddenly. Who would think that NAOMI should have out lived her sons? we know not when, where, or how we shall die.  
These things ought to stir us up, the fatal hour being at hand: for who will not willingly die, having so many companions in this journey? who is so bold to ask of God that he might live alone? If thy friends die, thou shouldest think that they go before thee: & that thou shalt follow by and by. For there are far better comforts in the scriptures, but these are not to be despised. If thou art troubled with divers & grievous afflictions, thou shouldest think that thou shalt die, and that shortly: do not therefore lay thy hand upon thyself, but wait for it patiently. Next when we hear that we must look for death, let us furnish ourselves with necessary things, as men do when they are going a journey, we must beware of wickedness, we must follow after godliness and innocency of life. They are to be reproved which are troubled when they hear any mention of death. For who will hope to have help in war of him who doth fear a sheathed sword in peace? danger is not overcome by despising.  
And sith NAOMI being compassed with many evils, did not despair: we also being cast of God into grievous troubles and miseries, let us not despair or accuse him. A woman for this only cause or name that she is a widow, is miserable. For the husband in the scripture is called the head of his wife: for the body without the head is not a man but a stock. widows are often times despised of their friends: this evil is somewhat mitigated, if their husbands do leave behind them sons, to be a comfort and help, to their mother ae widow: But the death of her sons followed the death of her husband ELIMELECH: so that she seemed wholly to be destitute of man's aid. To these was added poverty, for the goods that she had, were spent by little and little in journeys and other causes, which are not known to us. For what is more despised than a poor widow? Add to these that she was now old, and such cannot well nourish themselves, because they are froward, and subject to many diseases. And old age is a disease by itself. Old women as the common people say, are unworthy of life, and they are mocked with many reproaches.  
To this heap of troubles is added that they were strangers amongst the Moabites a nation noisome, cruel to Israelites and superstitious. If her husband and children had died in their country, she had her kinsmen and men of affinity to comfort her: if she had been a stranger amongst people of of her own nation, it would have been grievous, how much more amongst these? But if as some think she went into the land of Moab against the word of God, she felt then the bites and stings of conscience, she remembered that those troubles befell to her for her own sin: yet for all these heaps of troubles, NAOMI did not despair, for she knew that this is the lot of the saints in this world, that they are exercised with many and great afflictions.  
We must think in great afflictions that they are not sent us by chance, but of God a most merciful father to ou● profit, and also that he will mitigate those troubles and take them away by and by if it be for our profit: we must think what we have deserved by our sins: for God is wont to cast his own children oftentimes into great troubles, that he may make them rejoice the more afterwards. Furthermore others have also their burdens. Let us not say that neverman was so oppressed with so many troubles: for as PAUL saith we have not withstood as yet to blood. God doth tame us with great troubles, that we may seek for eternal life, in which we shall be freed from all troubles. There are also other ends of troubles which God doth send. Satan doth endeavour to persuade us in troubles that God doth hate us, and therefore that it is needful that we provide for ourselves, but we must patiently look for help from God, who also in his good time did mercifully at the length deliver out of great troubles.   

The 4. Sermon.  
6 Then she arose with her daughters in law and returned from the country of Moab. For she had heard say in the country of Moab that the Lord had visited his people, and given them bread.  
7 Wherefore 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 unto the land of judah.  
8 Then Naomie said unto her two daughters in law, go return each of you unto her own mother's house: the Lord show favour unto you as ye have done with the dead and with me.  
9 The Lord grant you, that you may finds rest, either of you in the house of her husband. And when she kissed them, they lift up their voice and wept.  
NOW he entreateth of the return of NAOMIE into her country. In the first place is showed how as soon as she heard that the Lord had given plenty to the Israelites, she presently betook herself to her journey, that she might return into her country. Both her daughters in law kept her company and followed her a little way as it seemed of no other purpose then to leave their own country, and to go with her into the land of Moab.  
We do learn out of this place from whence abundance of things do come. For the scripture saith, God visited (which word is taken both in the good part and evil) his people and gave them bread: that is, fruit, corn, and other things necessary for the sustenance of life. All which amongst the hebrews is called bread, as also in that petition, Give us this day our daily bread:: GOD therefore doth give us all things necessary. But as God in his mercy doth give us abundance: so of his justice doth he give us scarcity: He worketh by second causes, yet he is not bound to them. Therefore let us pray that he deal not with us according to our deserts, but according to his great mercy.  
But here is a notable example to be followed of NAOMIE. For she by and by assoon as the famine ceased, went out of the idolatrous nation to the people of God, as if it were to a haven: so let us also as often as occasion is offered fly to that place, where we may serve God with a pure conscience, let us embrace him with both hands especially if the word of God be preached publicly in our own country. DAVID in banishment did first complain of this, that he could not be present in the holy assemblies, and as the Hart doth earnestly desire the rivers of waters, after that he is chased of the hunters, so his soul thirsted after the Lord. 2. SAMVEL. 2 chap. DAVID hearing that Saul was dead, by and by he consulted with the Lord, if he should go unto ZICLAG into some City of the tribe of JUDAH esteeming nothing more than to return home with speed, he being commanded of God without delay went with his wife and fellow soldiers to Hebron. If we live in those places, where religion is freely exercised we can scarce contain ourselves in our callings, what then will become of us, there where no mention is made of the word of God, and so many wicked examples are daily set before our eyes? Wherefore if thou fallest by some necessity amongst wicked men, assoon as thou canst commodiously, change thy place: For there is a greater care to be had of our eternal safety them of all other things. Those Israelites are evil spoken of, and also deservedly, which did not accept the allowance of CIRUS, and would not return into their country, but rather die in Babylon, than leave their nests.  
It is said in the 18. APOCA. allegorically, that we must leave Babylon and Moab, that is idolatry and wickedness.  
NAOMIE doth exhort her daughters in law, that each of them should go home to their mother's house, she doth call it their mother's house not because their fathers were dead, for afterwards in the 3. chap. BOAZ doth praise RVTH because she did leave her father and mother and came into the land of Israel: but because children and especially daughters are most conversant with the mothers and most familiar with them. GENESIS. 24. REBECCA doth call it the house of her mother and not of her father. Of what purpose she did persuade them not to come into the land of judah we will speak in place convenient.  
She doth pray for their prosperity, first that God would bless them: next that God would be merciful unto them, as they were to the dead and her. The word chaes●d signifieth godliness, mercifulness, benignity, and bountifulness, not after a certain manner but which doth proceed from an ardent affection, that speech is oftentimes found in the scriptures & this word EMETH is added, that is, truth or faith. GEN. 24. ABRAHAMES servant saith if ye now consult to deal mercifully with my master, show it that is if ye will do him a good turn and deserve well of him, give your daughter to wife for his son. 1. SAM. 15. It is said of the Cenites, that they did show mercy to all the children of Israel when they came out of Egypt, that is that they gave them benefits: therefore they were preserved when the Amalekites were destroyed.  
2. SAM. 3. chap. ABNER saith to ISHBOSHETH I have dealt mercifully with thy house, that is, I have bestowed benefits upon it. chap. 10. DAVID said I will deal mercifully with HANNON the son of NOHAS as his father dealt mercifully with me, sending Ambassadors who should comfort him after his father's death. And because he had received benefits of them, his will was to give them thanks. etc.  
What did these widows? they did love their husbands when they were alive, and they did serve them withal kind of honest duties so far as it became honest wives, they did speak honourably of the dead, and they did so lead their lives that the dead should not be evil spoken of for their causes. Furthermore for their husbands fakes they did help their mother in-law, being left alone, so they did show mercy to the dead. But no man ought to think that of any preposterous zeal, they did offer I know not what sacrifices, or mumble up some prayers for them which were departed. For without doubt RVTH knew that those souls which are departed in the faith of the Messiah are in rest. etc. The Mass Priests do exhort men that they show mercy to the dead, that is, higher Masses to be said for the forgiveness of sins, and that they should provide to celebrate the seventh days the months days and year days. etc. that their souls might be freed out of purgatory. But sith that God hath appointed so many kinds of sacrifices yet (as PETER MARTYR observeth) it is not read that he did appoint any at all for them that are tormented in purgatory, which he would have done if our souls should suffer any torments in purgatory. It is evident by the holy scriptures that there are only two places for souls to be in, namely a place of rest and a place of torments, the third place which is called purgatory is invented of man. If any man will do good to the dead, let him bestow it on the widow and his Children and friends: 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 alive. etc.  
The other thing is that NAOMI doth pray for her daughters in law, that they may each of them find rest in their husbands house, that is, she doth wish for their happy estates and peaceable marriages, she prayeth for good husbands and tractable with whom they may lead their lives prosperously without poverty (which is a common burden of marriage) and without strokes and blows. Afterwards in the 3. cap. NAOMI said to RVTH, I do seek thee rest, that thou mayest be well, that is, I do seek that thou mayest have a good husband. She did not think that marriage did lack all troubles. For marriage hath her troubles as divers diseases, troublesome childbyrthes, faults, burials, and other heavy lots of children and many more of this kind, but God as NAOMI knew will be present at godly matches & mitigate their troubles. But it is manifest that such husbands as NAOMIE wisheth for her daughters in law are given of God. Let not young men, nor virgins inquire by superstitious oracles what wives or husbands they shall have, but let them rather pray to God that he would prosper them in that matter and let them depend upon his providence. We gather of this wish or prayer of NAOMIE, that she believed that God had a care of mortal things, and that he doth reward good deeds with rewards and punisheth evil deeds with punishments.  
Next we do learn what things to desire and pray for, for others and especially for them which have done us good, namely all those things which pertain to the leading of our life in godliness. The Apostles also do begin their Epistles with prayers for grace and peace from God. The Satirical Poet doth somewhere reprove the foolish desires of those parents which do wish riches, and beauty for their children, and other such like things: not those things which are of great importance. Truly external goods without the goods of the mind do profit us little. Furthermore they do make bad provision both for themselves & their children which do curse them as we do see them commonly do. If thou dost bless them, yet they are almost without any good, what then will become of them whom thou dost curse? Furthermore see what we are to look for of them which do deal well and rightly with others, love, faith and other virtues are rewarded of God. If thou dost nourish thy parents when they are old, and do to them all the duties of a son thou shalt find the like to be done for thee of thy sons, but if thou dost trouble them, thou shalt look for the same of thy sons towards thee, and whether thou wilt or no thou wilt say or at least think I am well dealt with, for that I have dealt wickedly with my parents, the same will be said of others towards whom we have not been merciful.  
Also the office of married people is here to be observed. NAOMIE doth praise her daughters in law because they showed all the duties of humanity to her sons, let other women perform the same towards their husbands if they govern themselves well they may have good husbands and tractable for the most part: but if otherwise, they procure to themselves & others, great troubles: she doth wish them rest, that is peaceable marriage. For married people ought not to brawl and fight amongst themselves but live peaceably, for peace and concord is especially praised in matrimony. Many things are read of the offices of married folks in the epistles of S. PAUL and PETER which is not needful to be repeated in this place.  
NAOMIE kissed her daughters in law they shed tears plentifully which shallbe spoken afterward in place convenient: NAOMIE afterwards in this book did call her daughters in law, daughters, who did love her better than their country, their parents and kinsmen. Good Lord how seldom at this day do mothers in law and daughters in law agree? for brawls do oft arise amongst them for light causes, many do wish their mothers in law to be at the furthest side of Garamantes. etc.   

The 5. Sermon.  
10 And they said unto her, surely we will return with thee unto the people.  
11 But Naomie said, turn again my daughters: for what cause will ye go with me, are there any more sons in my womb, that they may be your husbands?  
12 Turn again my daughters, go your way: for I am too old to have an husband. If I should say I have hope, & if I had an husband this night yea if I had borne sons:  
13 Would ye tarry for them till they were of age? would ye be deferred for them from taking of husbands? nay my daughters, for it grieveth me much for your sakes, that the hand of the Lord is gone out against me.  
WHen NAOMI wenton her journey towards her country, both her daughters in law accompanied her a little way not only for courtesy, but they purposed to accompany her into the land of judah. But she dissuaded them from their purpose, and bid them return again to their houses, showing these causes, for she saith, she is now farther stricken in age then to determine to marry again and to have sons who according to the law of Mosis may marry them and raise up seed to their brothers. NAOMI had not offended if she had been married to another though she were old. For Matrimony is not only instituted for the avoiding of filthy lusts, and procreation of Children, but also for the help and co●●ort of each other. For God said it is 〈◊〉 good for man to be alone, let us 〈◊〉 therefore a help, etc. Many widows d●e marry other husbands that they may 〈◊〉 their living more easily. But if she being stricken in age should marry any young man, she might have been accused of wantonness and lightness. An old widow ought rather to think of another life, than of the delights of this life and new marriages, and prepare themselves for heaven, and they may do that better, if they remain sole, then if they were married.  
Old folks may learn by this example to be mindful of their old age, and forsake their nuts, as it is in the proverbs. Next she saith if she should be fit for marriage, and determine to marry and have by and by a son by him, yet it were not good for them to tarry until they should come to age, and in the mean season neglect the occasions of marrying with others, who would marry them. Sometimes maidens do wait until those whom they will marry do come to age, which is not without danger, as also that boys and wenches are joined together by their parents in some countries. Afterwards when they be old, either they do not agree, or their wills are easily changed. THAMAR the daughter in law of JUDAH did wait until SELAH JUDAH'S third son came to age that he might raise up seed to his two. brothers which departed without sons. GEN. 38. She doth add that she is moved, and very much grieved for their troubles, and that her sorrow did increase. Or she would say this, it should grieve me more than you, if for my sake you should come into any hard case. Because the hand of the Lord is gone out against me: that is, I am pressed of him with poverty and other troubles, what will ye do with me, sith that I cannot provide for your profit. She is not so minded as they, who when they are oppressed with evil, do wish all men to be oppressed with the same troubles: & do advise for their own commodity by other men's troubles. Sometime many men can provide for their daughters & children good marriages, but they will not because they shall lack their service and be at great charges. I will speak nothing of them who do drive their children to filthiness, that they may in the mean season pamper their paunches.  
NAOMI acknowledged that she fell into those dangers not by chance, but she confessed that the hand of the Lord was stretched out against her, for no afflictions fall out to the godly, except God decreed to exercise them with the same, the consideration of the which doth much avail, to persuade to bear all things patiently. But what she prevailed by this her speech we will show hereafter.  
But thou dost ask? wherefore she did drive back both her daughters in law, offering their company so willingly? Was it not profitable, that they should be brought from idolatry to true Religion: as if it were to be delivered out of burning fire? I answer that NAOMIE earnestly desired her two daughters to have been converted to the worship of the true God, but she would by her dissuasion try their faith, peradventure she did sufficiently know their minds. For we may not trust their first motions, especially being young women, who will easily change their minds & yield some times to light temptations. The wise woman feared least the matter peradventure should otherwise fall out in a strange land, than they imagined, and they then should by and by fall back to Idolatry: how often do we see men embracing the Gospel, when they do not obtain that which they dreamt of, slide into errors to the great offence of others? For it had been better for those Apostaties, as it is in the 2. PETER 2. never to have known the truth, then when they know it to fall away from that holy commandment which was given to them etc. Christ himself in the 14. chap of LUKE doth command them who will follow him, to think what remaineth for them by two similitudes. Also in the 9 chapter of LUKE he saith after the hand is laid to the plough, we must not look back to things which are behind us, and in the 17. chap. he putteth us in mind of LOT'S wife which was turned into a pillar of salt, they do not well who will drive others to Christian religion by devices or vain policies. For if afterwards they understand the matter to be otherwise then they heard, they will prosecute true religion with deadly hatred: we must deal with them with such arguments as are drawn out of the word of God. How much than do they offend, who do drive men to the profession of false religion with promises, deceits, threatenings and torments? 23. MATT. Woe saith he be unto you scribes and pharisees, for ye compass sea and land to make one of your profession, and when he is made, ye make him two fold more the child of hell than you be. Because they who were of their sect, were instructed by them to this, that they should be cruel enemies to Christ. There are some at this day who do study to bring the jews to their religion &, cast them into greater dangers, teaching than against the law prescribed to them of God to worship Idols and believe in a MESSIAH made of bread, etc. Also no man is to be forced to those things from whence he cannot return. A young man is not to be driven unwillingly to take a wife, nor a Virgin to take a husband, for consent is required in marriages. Much less are they to be driven to live always sole, with enticements, or by craft, or by force or threatenings. If NAOMIE should have had sons, yet she would not have her daughters in law to tarry till they were men, for the danger of the same: but now she wished them good marriages, much less she would that they should vow to live always widows, being in their flower of youth. In the counsel that was holden at Cesaraugusta it is recorded that Virgins were not to be accepted if they had vowed to GOD, except it could be proved that they were 40. years old, etc. Afterwards they were taken in at 30. years of age, all religion being overthrown, and at last all were taken how young soever they were no exception. The Apostle, 1. TIMOTHY 5. chap. doth command widows not to be taken to the service of the poor until they be 60. years old, and young widows to marry and to have children and be housekeepers etc. At this day snares are laid for children of tender age. For many which were more fit for marriage are thrust unwillingly into Monasteries, and of this are many monstruous wickednesses begotten. It is not only a sin in that, that simple young ones are put in the Monasteries, but this whole kind of life as it is this day in use, is against the holy Scriptures. Though men may see and understand this, yet do they defend their inventions obstinately.  
But if any will contend that NAOMI did therefore persuade them to return into their country, that they might live better amongst their acquaintance than amongst strangers, not that she would try their minds. We answer that she, if the matter was so, did sin no less than they which persuade than, which are willing to forsake their country at this day, where they cannot worship Christ as they desire, and exhort them that they should not do so, but believe in the heart what they list, it is no matter what they do believe, so that they beware of gross crimes and obey the Magistrates, and wait for better times, etc. For Christ doth require a public confession of them that believe in him. MATT. 10. chap. We ought to further the kingdom of heaven & look to win others: yet we must do it wisely and not rashly, and every man ought especially to apply, to instruct their children and household rightly in true Religion.   

The 6. Sermon.  
14 Then they lift up their voice 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 unto her people and unto her Gods: return thou after thy sister in law.  
Now afterwards, here is declared, what NAOMIE prevailed by her speech with her daughters in law, or rather what befell after she commanded them to return home. ORPAH returned to her mother's house, but RVTH tarried with her mother in law. Let us hear what may be gathered out of these words for our edification. After NAOMIE had exhorted them both, with many reasons to return home, they wept again very much, which was a sign of great sorrow which they took of this, that they were to part asunder. For sorrow bringeth forth tears: as blood springeth out of the body if it be wounded: so if the soul be wounded tears break forth. Wherefore some do call tears the blood of the soul. As they offended not in weeping, so neither do they at this day, which shed tears when they are drawn from their good friends. The Stoyckes say, that it becometh not a man of courage to weep, for that it is a sign of a weak & effeminate mind. But the holy scriptures teach otherwise, for in them there are many examples not only of women: but of most valiant men who by tears have testified their sorrow, and are not yet accounted to have offended therein. JOSEPH wept four times when his brethren came to him into Egypt to buy corn. DAVID who overcame, and slew a Lion, a Bear & Giants, when ZIGLAG was destroyed he wept so much that his strength failed him: his soldiers also did the like. 1. SAM. 30. & 2. SAM. 15. DAVID descending the mount of Olives wept. PETER also wept abundantly: PAUL and all they whom he had called to Mille●um wept. ACT. 20. Our saviour Christ himself wept often, therefore that Stoical senselessness is not approved of God. Yet as in other things so also in weepeing their must be kept a mean, neither must we weep for every cause. For all kind of weeping cannot be excused. SENECA although he was a Stoic himself, yet he saith we may weep but not howl out. But this makes greatly to our comfort, that in this little book it is written down twice, that these poor women wept abundantly, for hereby we do gather, that God regardeth the tears even of them that be very poor. DAVID in the PSAL. 56. 8. declareth that God putteth their tears, and so the tears of the godly into his bottle, and and noteth them in his register. Good Lord how few daughters in law are there at this day, who if their mothers in law, should depart from them into other countries or else out of this life, would shed tears for them, or if they do shed any they may be called Crocodiles tears:  
ORPAH kissed her mother in law: kissing was commonly used in palestine and all Syria, and as at this day other nations also do, so they entertained their friends and guess, at their coming, and bade them farewell with a kiss: in like manner they saluted them whom they met with a kiss. Christ in LUKE. 7. reproveth SIMON the Pharasie because he entertained him not with a kiss. ORPAH bidding her mother in-law farewell kissed her. A kiss is a token of friendship, and kindness, and also of reverence, faith and obedience. PLUTARCH in the life of CATO VTICENSIS writeth, that when he departed out of his province, the soldiers reverently kissed his hand, the which kind of honour was at that time only given to Captains or Emperors, and that to very few of them. POMPEIUS LETUS in his compendium of the Roman histories writeth thus, The emperors first reached out their hands for their nobles to kiss, after with their own hands they lift them up to kiss their mouths: DIOCLETIANUS by a decree appointed that all men without difference of degree should fall down and kiss his feet, the which he set forth magnifically, adorning his shoes, with gold, pearls and stones, the which they do record was done before by C. CALIGULA, etc. this saith he. Afterwards the Roman bishops also, like unto those tyrants which sought to have done unto themselves the honours due to God, offered to others their feet to be kissed: the which SIBILLA CUMANA foretold in the 8. Sermon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, there shall be a king with a hoar head, or a helmet, having a name near unto the sea or bridge, regarding the world, bestowing his gifts with an evil foot, for they must think that he doth them great honour whom he alloweth to kiss his feet. S. PAUL, 1. COR. 16. saith salute you one another with an holy kiss excluding the sins of unchastity and hypocrisy, and he doth not in these words prescribe a law that all nations should receive this custom of kissing one another. 2. SAM. 20. JOAB kissing AMASA slew him. JUDAS with a kiss betrayed the son of God. This is too too common at this day that men whom they kiss, that is whom 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 son of whom it is in the fable, who feigning that he would kiss his mother when he was led to execution, with his mouth bitten off her ear. It is said that she returned to her own: If that she had as it is very probable some taste of true religion, she is a figure of them, whom the Lord in the Gospel, calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for a time profess the true faith, but do afterwards fall back again, either for hope of prosperity or being discouraged for fear of troubles. It is not sufficient to lay some foundations of true religion but it must be builded up until that spiritual building be perfected. It is not enough to run except we obtain to the goal. Who so persevereth to the end saith the Lord he shallbe saved and not he that began well and goeth but a little forward. LOT'S wife is to us an example, who when she looked back again was turned into a pillar of Salt. If this ORPAH had come into judea, it doth not seem that she would have persevered. But whether she perished in her errors, or was afterwards converted or repent without the loss of the truth we know not: neither should there concerning this or of others such like be any questions moved which tend not to edification.  
RVTH tarried with her mother in law and could not be drawn from her by any persuasions there is a like example. JOH. 6. of Christ's apostles, when many fell away from him, he asked them whether they would also go away: Therefore SIMON PETER answered: to whom shall we go Lord? Thou hast the word of eternal life, and we believe and know that thou art the Christ the son of the living God. We must pray to God that he will suffer us neither by flattering persuasions, nor threatenings and terrors, to be led away from true religion.  
When ORPAH was departed, NAOMIE again persuaded RVTH, that she should also return home, because her sister was returned to her people & her Gods. But what Gods did the Moabites worship? beside others they had especially BAALP●OR, as it is read. NVM. 25. whom some called PRIAPUS, as ISIDOR and THEOPHELAT as Gradus de dijs gentium witnesseth. Others call him SATURN, & BAAL was the name of the God, & PIOR of the mountain or place where he was worshipped. Or the idol, PEOR was so called because he was naked, for PAAR signifieth to discover, to make naked, namely because that PRIAPUS, as the author of a filthy verse saith, had his secret parts always naked, and never covered with any garments.  
The manner of the worship of this Idol was so filthy, that in holy assemblies it may not be spoken of for shame, whereby we gather how far men fall away from God when the light of the truth is lost: they also worshipped the God CHEMOS.  
For it is said. 1. KINGS. 11. That SO. LOMON built an altar to CHEMOSH the abomination of MOAB in the Mount of Olives. And that which is written in IVD. 11. that CHEMOSH is the God of the Ammonites, is not contrary to this place, for it seemeth that both the nations worshipped it. Who this CHA●MOSH was it is uncertain. KAMAS signifieth to hide, hereby some do gather that he was PLUTO the God of the hells, or of things under the earth: GYRALDUS seemeth to say that VENUS' ASTART was called CHEMOS, which in the figure of a star was worshipped of the Sidonians and the Moabites. There are some which will have BAAL PEOR, and CHEMOSH to have been one and the same God, to whom I do not assent because it is certain that the nations worshipped many Gods, some think that CHEMOSH was that God of banquets and drinkings, who is called of the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that the Greek alludeth to the Hebrew word. The nations adjoining to them had also their Gods or Idols. The Ammonites had MELCHOM 4. KIN. 23. IER. 49. which signifieth their king, peradventure he was so called, because he was chief among many Gods which 〈◊〉 worshipped for their defence. 〈…〉 11. The God of the Ammonites is called MOLOCH, some think that he was Saturn● what if he and Molcome were one? the Philistines had Astaroth, that is juno or Venus. 1. SAM. 7. The Accaronites had Belzebub, that is they worshipped the god of a fly. 4. KIN. This seemeth to be the ●●me with that, which is called of the Grecians 〈◊〉. PLINY in his 29. Book. 6. chap. ca●●eth it miodes, but lib. 10. cap. 2. in the old edition he calleth it achores. GREGORIUS NA●IANS: calleth it ACARON. The God ACARON was called so of ACARON a City of the Philistines where he was especially worshipped. JUPITER also was called Apo●●nios MVSCA●IVS, of driving and chase away flies, for the multitude of flies did great harm to the Phenetians, therefore they sacrificed to that God & prayed him to drive them away. The Philistines also worshipped DAGON, of whom there is mention made. IVD. 16. 1. SAM. 5. The hebrews say that he had the upper part of a man, and the neither part of a fish as NEPTUNUS and SIRENE● are painted. Dag signifieth a fish: others say the picture of a man set forth with a women's face. The Grecians call him derceto or derce. EUSEBIUS: lib. de praparatione evangelica: saith DAGO invented corn and the plough, and therefore JUPITER was called arotrios amongst the Phaenecians. This seemeth well to agree with the Hebrew etymology for Dagan signifieth corn or wheat.  
This was a great temptation to RUTILIO▪ For no man will willingly forsake his Country and friends. Neither doth piety persuade to do it, unless weighty and necessary matters do enforce us. Our country doth allure us to it, according to that saying of OVID lib. 1. de ponts. 
Nescio qua natale solum dulcedine cunctos  
Ducit, & immemores non sinit esse sui.   
Next men are of this quality that they can hardly be drawn from their country religion. God in I●REM. 2. cap amplifying the sin of his people being fallen away, saith if they should go thorough the whole world, they should not find any nation, which will change their Gods with other Gods: yet, that they have changed his glory with a vain thing, & with those which are not true Gods. All nations do straightly keep those Gods which they have chosen. Therefore it is a hard matter to turn men from the worship of false Gods to the worship of the true God. Wherefore it had been no marvel if RVTH had worshipped strange Gods, and refused to embrace a new religion. Furthermore household examples do much move the minds of men, for if they return to idolatry whom we love, especially if they be great men and many, diverse men although they love true religion begin to fall away. Therefore it had been no marvel if RVTH had returned to hers, being shaken and weakened by the persuasions of their mother in law, And it seemed that NAOMIE was not of that mind to constrain RVTH to go back, but to try her faith, and she had a care lest it should be said after that she was forced by her mother in law to receive the Israelitish religion.  
In such like cases the minds of men are to be confirmed by contrary examples promises and threatenings drawn out of the word of God. MAT. 10. saith the Lord: He that loveth father or mother above me is not worthy of me, he that loveth son or daughter above me is not worthy of me etc. So he that preferreth his country, his religion and other things before Christ. We must not look what other men do whether they be many or few, but rather how well they do it and what God doth require of us: and he is to be solicited with daily prayer, that he will confirm and preserve us by his spirit in true religion.   

The 7. Sermon.  
16 And Ruth answered entreat me not to leave thee, nor to departed from thee, for whether thou goest I will go: and where thou dwellest I will dwell: thy people shallbe my people and thy God my God.  
17 Where thou diest I will die, and there will I be buried, the Lord do so to me and more also, if ought but death depart me and thee.  
18 When she saw that she was steadfastly minded to go with her, she left speaking unto her.  
RVTH could not be persuaded by any means to leave her mother in law: but as hot lime whereupon cold water is poured, she by dissuasion becomes more earnest and forward: and in many words she declared that she would not departed from her, but that she was ready to suffer all estates with her, and that she would embrace the Israelites religion, and avoid the superstition of the Gen●●es: as it appeareth by her words. Entreat me not to leave thee &c: or set not against me nor trouble me with thy dissuasions, neither hinder me from going with thee. Whether thou goest I will go. I am ready to suffer all troubles with thee: and because she had said ORPAH was going to her country and her Gods, she addeth thy people my people (understand is or shallbe) Thy God my God. I will acknowledge no other God nor other people but that God of Israel whom thou dost worship and in whom thou dost hope and believe: neither will I hereafter worship 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 would be buried in the graves of them whom they love dearly, and not be separated from them after they were dead. It it read. In GENESIS. that ABRAHAM bought ground of EPHRON the HITTITE wherein there was a Cave which he conu●●ted to a burial place for him and his: first he was buried there, then ISAAKE, than JACOB would not be buried in Egypt but bound JOSEPH by an oath, that when he was dead he would bury him in the land of CANAAN in the Sepulchre of his fathers. GEN. 47. 49. TO●IAS said unto his son, I shall die, bury me honourably, and honour thy mother, and also bury her honourably by me in my sepulchre.  
MEZENTIUS although he was a wicked man yet in Virg: in the end of the 10. Aeneid he entreateth Aeneas that he might be buried in the sepulchre of his son LANSUS, It is accounted as a curse to lack the honour of burial, and not to be buried in the sepulchres of their fathers, contrariwise it is accounted as a blessing to be buried honourably. But true Religion being decayed, superstitious men did think that pompous burials profited the souls departed. etc.  
RVTH addeth an oath by the which she confirmeth that she will not leave her mother in-law. The Lord do so to me and more also, if ought but death depart me and thee. She doth not simply swear but curseth herself if she keep not her promise. This kind of swearing is often times used in the scriptures.  
The Lord do so to me and more also. But it is not expressed what evils they do wish for themselves which use those words, or to what vengeance they yield themselves if they falsify their faith: For the holy Ghost by these Aposiopeses would teach us, that we must deal warily in swearing, and beware least that our tongue run before our mind, for here that saying ought especially to have place: Tongue whether dost thou go? It is to be observed that godly men oftentimes used swearinges in the old and new Testament. Not in all causes but only in grave and weighty matters. And the manner which they used is noted, for all oaths are not of one sort. This manner which RVTH used, showeth that all they should at length perish, who profane the name of God by violating their oath, moreover the saints do perform in deed, those things which they promised by oath, as RVTH also did. There are some who do interpret these words conditionally. The Lord do so to me: and so forward: if God give me power and ability as he hath done hitherto I will be constant: and so forward. But the first sense, that it should be the form of an oath is more plain and simple.  
Here is a notable example in RVTH propounded to us, first her conversion to God, and confession of her faith, denying her own nation and religion. She doth confess that she will join herself to the true God and his people. RAHAR made the like confession In JOSVA. 2. cap. for the Lord himself is your God and so forward.  
Next here is an example of love to God and our neighbour. Because without doubt she had learned of her father in law, of her mother in law, and husband, and especially by the inspiration of the holy Ghost: the God of Israel to be the true God, and leaving BAAL POOR and other Gods, and Goddesses of the nations, she hasteneth herself to that land, where the true God is worshipped, neither doth she suffer herself to be hindered by any pleasures of this life.  
She might have lived more pleasantly amongst her friends, and as it seemed have gotten her a husband more easily. Yet she had rather (as it is said of MOSES in the Epistle to the hebrews) to suffer troubles with the people of god, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ to be greater riches than the treasures of MOAB: If she had been without faith she would have returned home to the Idolaters, for every imagination of a better marriage, of riches, and such other commodities. She did hear the word of God with profit, and therefore she might be compared to the tree well planted, and the house builded on a rock. MATT. 7. cap.  
Here we have also an example of love towards our neighbour, he is our neighbour who wanteth our help, or wealth or counsel. LUKE. 10. NAOMIE being stricken in age and care, did lack the help of others. Therefore RVTH would not go away from her, who had not received small gifts from her, and though she also was destitute of necessary things yet she trusting in God's goodness, would not forsake her mother in law, whom she esteemed as her own mother. Good Lord how few are there at this day, I say not daughter's in-law which will show such friendship to their mother-in-law: but how few children are there which will show such friendship to their mother-in-law or affection to their parents being old? Many cannot be persuaded by any reasons be they never so great to be present, and to serve their parents when they are diseased.  
But when their parents are in good estate they abhor their company, if they be somewhat severe. They are very rare who think that they cannot bestow so many benefits upon their Parents as they have received from them: yea they do oftentimes forsake them in greatest dangers: and the cause of this matter is, because they are destitute of faith and love. In that that RVTH denied her country religion, and embraced the Israelites religion, the vocation of the Gentiles is prefigured, who leaving 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 she had sufficiently seen and tried her constancy, she willingly took her as a companion of her journey, she did wish also the other to be converted to true religion. Without doubt she rejoiced and did thank God that he had provided her (being afflicted so many ways) so faithful a daughter. For it should have been a troublesome & a hard journey to her, to travel so far without a trusty companion.  
She doth teach us by her example that we must not be troublesome to them, who do propound to themselves, to do good things, we ought rather withstand than who do devise wicked things, that we may keep them back from their purposes, and although they be very stubborn, yet we must at no hand give place unto them.  
Let men that are poor and afflicted gather this comfort also, that God can stir up men to help and feed them. And when they seem most forsaken, yet let them not be driven to desperation by the enemy of mankind.   

The 8. Sermon.  
19 So they went both until they came to Bethlehem and when they were come to Bethlehem, it was noised of them through all the city, and they said, is not this Naomie?  
20 And she answered them, call me not Naomie, but call me Mara: for the almighty hath given me much bitterness.  
21 I went out full, and the Lord caused me to return empty: why call ye me Naomie seeing the Lord hath humbled me, and the almighty hath borough me unto adversity.  
22, So Naomie returned and Ruth the Moabitesse her daughter in law with her, when she came out of the country of Moab: & they came to Bethlehem in the beginning of barl●e harvest.  
IT is described in these few words, how NAOMIE and RVTH came out of the land of Moab to Bethlehem, in the land of judah, and what befell to them and what time of the year they went this journey, which doth contain great doctrine and comfort.  
First, they say that both of them went together in their journey, until they came to Bethlehem. RVTH which was the younger, and therefore more light, did not go before her, being old but waited on her, neither is it to be doubted but that she did lessen the grief of her mother in laws journey by pleasant speeches, & all other means that she could. It is the duty of young folks when they travel with their elders to have a care of them, this phrase seemeth to declare that they did not linger in their journey but went right to Bethlehem. For it doth not become women to linger in their way.  
The whole City is moved at their coming. Him. in the conjugation Niphal signifieth to make a tumult or a noise or a sound. 1. SAM. 4. Verse. 5. when the ark was brought into the tents, it is said that the Israelites cried as though the earth had shook. The Septuagint do use this word Cai echesen and it sounded, as it is in this place also: 1. KINGS. 1. verse. 45. When the king was chosen the City was in a tumult or was moved with a noise. MATT. 21. when Christ went into jerusalem the EVANGELIST saith that the City was moved. Also in this place the City is moved that is:  
They were astonished, they had divers speeches of the coming of the poor women: they did flock to see them, as in many Cities, they do sometimes behave themselves too too impudently, when strangers come: they wonder at this change of things.  
By this it appeareth that NAOMIE was a woman of great renown and ELIMELECH her husband was a man of some account. For at the coming of poor men there is no great concourse of people: They asked if this was NAOMIE? that name signifieth plentiful sweet and pleasant. The meaning is, is not this that most notable woman which suffered so many troubles? or this beautiful woman? truly she answereth not to her name. We have been Troyans'. Good Lord how much is she changed! For though some spoke this of a good mind, marveling at so great a change, yet it is probable that some laughed her to scorn, because she had lost her beauty and her goods by seeking for a better condition, according to the manner of the common people. But that doth greatly trouble us, when others do mock us, in our afflictions, and do not rather sorrow with us, we see with such scoffs even most valiant men much troubled. By the way we do also learn that beauty is a frail thing which perisheth by diseases, by old age, by evil usage, and by many other means. Therefore we must not have too much trust in beauty. There are excellent sentences concerning this matter amongst the Ethnics.  
She doth desire them to call her no more NAOMIE but rather MARA, that is they should call her bitter, sad and afflicted because of the bitterness wherewith God himself had touched her, and that which she had said in a word she afterwards expresseth more fully: I went out full, and the Lord caused me to return empty. I had a husband and children and wealth, and now I am destitute of all these, and therefore I do not answer to my name. My affairs are no more in that estate wherein they were when I was in flourishing age and beauty: God hath pressed and humbled me with divers troubles: therefore an other name doth agree with my estate. We learn by this, that godly men wheresoever they be, whether at home or abroad want not their crosses. When NAOMIE returned into her country, she was entertained with scoffs, no doubt. But in the land of MOAB also, she must needs see & hear many things which greatly grieved her mind. God doth grant a truce to his children for a time but in the mean season he would they should gather their wits together, and provide for the troubles to come. We must not desire of God to live without a cross, who doth chasten them whom he doth love. HEBRV. 12. 2. TIM. 3. all that will live godly must suffer persecutions. ACTS 14. we must go into the kingdom of heaven through many troubles. Let us not think then that it is an argument that God is angry with us, when he doth afflict us with divers troubles. Secondly here is to be seen how NAOMIE governed herself, in that new affliction and other troubles, wherewith she was greatly oppressed. She overcame all troubles with patience. She did give place to them that scorned her, so that if it pleased them they might for NAOMIE call her MARA. She spoke nothing impiously against god, or reproachfully against man: the old woman might easily have found some things, with the which she might have upbraided those which so entertained her, saying how impudent are you? what meaneth this concourse? did you never see poor & afflicted women? have ye nothing to do at home? do you rejoice at other men's troubles? Truly you do show your great foolishness, or rather envy. But she useth no such words, she doth deal peaceably with them, and she doth confess freely, that her estate was in a hard case. But how could she bear the reproaches of the people, and lightly bear so many troubles, when all of us by nature are unpatient? first she doth confess that these things fell not our by chance but that GOD was the first author of these troubles, who governing all things well according to his good will, doth injury to no man. God hath brought me back (saith she) he hath troubled me, he hath afflicted me, she doth not accuse the Moabites nor her husband nor children nor fortune, but attributeth all 〈◊〉 to God. If we believe that God who is a most just and merciful father doth impose the cross upon us. We shallbe the more patiented. We have an example of JOSEPH, who said he was sent of God to Egypt: also DAVID who said that GOD did command Shimei to curse him. We must not think what they are who do hurt us, either in word or deed: but what we are and with what sins we provoke God's wrath against us, what we have deserved, and let us submit ourselves to him: if we rest upon second causes, we shall never have quiet minds. Then she doth acknowledge that God did send her those troubles, for good & and not to overthrow her: for she said he humbled her. This word signifieth to humble, to afflict: for of trouble humility doth follow. Trouble doth give understanding. This NAOMIE was not without her faults. It may be she did not know before he was dead, how notable a husband she had, and the same may be said of her children and wealth ●●d health. etc. or else she had too much delight in them, and trusted too much in them.  
God doth take away those things wherein we put our hope & confidence that our whole heart may depend on him alone. DAVID saith in the Psalm: it is good O Lord that thou hast humbled me. This profit of the Cross is great which ought to teach us patience: for god prepareth a way to things greater by troubling us. As if any man taketh down an old house that he might build a new house better than the other. Further she saith twice that she is afflicted with the almighty god, who can easily convert troubles into prosperity. In all troubles think that god is almighty, & therefore it is not hard to him, if he will and the good of his children do so require, to deliver them out of their troubles. He doth make the poor rich, he doth heal the sick, he doth raise up from the dead he doth deck the despised with great authority. Furthermore he doth sometime bring his children into great adversities for this cause, that they may afterwards acknowledge him their only deliverer, and give him thanks.  
In the last place it is noted what time of the year she returned into her country, namely in the spring time when they began to reap barley. About the feast of the passover they began to reap barley. The Chaldean interpreter saith that she came the first day of the passover when the Israelites began to reap the sheaf or handful of the first fruits which was barely: LEVI. 23. ca: It is written that the 15. day of the month of Nishan they offered a handful of ears of the first fruits of their corn, this was barely as the Hebrew interpreters do affirm: this matter is mentioned for the history of the chap. following how RVTH went to gather cares and came acquainted with BOAZ.  
NAOMIE doth teach us by this example, that we do not neglect occasion, which is (as CICERO saith) a time which hath in itself a dexterity to do somewhat, or not to do: this in attempting & performing matters is of great importance. Things have their time as SALOMON saith in his preacher. PAVL● to the EPHE. COLO. commandeth to redeem the time. The metaphor is borrowed of buyers. He that letretth it slip afterwards cannot have it again. The old man in PLAUTUS saith, when thou art a young man, now that thy blood is sound, thou oughtest to give diligence to thy affairs. Let youths when occasion is offered learn their books and true religion: let them not defer it unto others times which will less agree for the learning of these matters, Assoon as NAOMIE hoped that she could get any living in the field, she returned into her own country, she doth not defer the matter until all corn was gathered. SALOMON. 10. PRO. Who doth gather in the summer is a wise son. Cap. 20. The slothful will not plough because of winter, therefore shall he beg in summer, but have nothing.    

CAP. 2.  

The 9 Sermon.  
1 Then Naomi's husband had a kinsman one of great power of the family of Elimelech & his name was bohaz.  
2 And Ruth the Moabitisse said unto Naomie, I pray thee let me go to the field and gather ●ares of corn after him, in whose sight I find favour. And she answered: Go my daughter.  
3 And she went & came, and gleaned in the field after the reapers, and it came to pass, that she met with the portion of the field of Bohaz, who was of the family of Elimelech.  
IT is declared in the former chapter, how RVTH was converted to true religion, and followed her mother in-law into the land of judah: In this chapter is showed how she came acquainted with BOHAZ. Besides a notable example of god's providence: there are also in this chapter propounded by the holy ghost, examples of many good duties or virtues in NAOMI & her daughter in-law, in BOHAZ and his household.  
First it showeth how BOHAZ was kinsman to ELIMELECH, and a man thus titled Chail which word signifieth, forces, strength, and wealth. He was as it doth appear, a wise man, strong and wealthy, the which is here recorded before, for the history following The Hebrew and Chalde interpreters think, that this BOAZ was IBZAN the judge. For that it is said in the 12. chap. of the JUDGES, that IBZAN of Bethlahem reigned after IPHTAH. But as concerning this kindred Bibliander in his books (gathered out of the HEBRVE Chronicles) de demonstratione evangelica, (not yet come to light) doth note that ELIMELECH and NAAS●ON, but LIRA in his commentaries upon this book the 2. 3. chap. doth note that ELIMELECH, and SALMAN the father of this BOAZ were brethren, whereof it shallbe spoken afterwards.  
RVTH asked leave of her mother in law to go into the fields to gather ears. The Grecians do call gleaning Calamon Sullogen to gather ears Calamasthi the which is lawful by the law, LEVIT. 19 when ye reap the harvest of your ground ye shall not reap every corner of your fields, neither shalt thou gather the gleaning of the harvest. Thou shalt not gather the grapes of the vineyard clean neither every grape of the vinyeard, but thou shalt leave them for the poor & strangers, for I am the Lord your god. Afterward 23. chap. And when you reap the harvest of your land, thou shall not rid clean the corners of thy field when thou reapest, neither shalt thou make any after gathering of thy harvest, but shalt leave them unto the poor, and to the stranger: I am the Lord thy god.  
DEUTRO. 24. When thou dost mow thy harvest in thy field, and hast forgotten a sheaf in the field, thou shalt no● go again to fet it, but it shallbe for the stranger, for the fatherless, and for the widow, that the Lord thy GOD may bless the in all the works of thy hands. When thou beatest thine Olive tree, thou shalt not go over the boughs again: but it shallbe for the stranger fatherless, and widows. When thou gatherest thy vineyard, thou shalt not gather the grapes clean after the: but they shallbe for the stranger, for the fatherless, and for the widows. And remember that thou wast a servant in the land of Egypt, therefore I command thee to do this thing. Furthermore LEVIT. 25. chap, he doth command that the seventh year be a sabbaoth to the Lord. They ought not to sow, nor plant vineyards, but those which grew of themselves, should they leave to the strangers and poor. Likewise in the year of jubilee. MATT. 12. The pharisees accused not Christ's Disciples, (which on the Sabbath day did go through the corn, and gather ears, and eat) of theft or spoil, but of breaking the Sabaoth. Although it was lawful for strangers, and widows to gather ears: yet RVTH would not do it without the advise of her mother in law. Daughters in law may learn by this example, how to esteem their mothers in law, and how to honour them. This woman did not contemn her mother in law, though she had lost her husband and had no children by him: moreover she is constrained to nourish her, she loveth her aswell as if she had been her own mother. The commandment of the lord Thou shalt honour thy parents: doth comprehend both mother in law and fathers in law. Honour doth also consist in this, that daughters in law do advise with their mothers in law, when they go a journey, or do any other things which are of any moment. There are now few daughters in law, or natural daughters which deal so modestly with their parents. If they should nourish their mothers in law as she did, and should consult with them of things to be done, good Lord what brawls would they move? If their parents of natural affection, or good will, which they bear to their children, do admonish them what they should do, or not do, how grievously will they upbraid them? how many children are there which walk the streets in the night against their father's wills? how many daughters which run to all gasinges and dancings? NAOMIE did answer her friendly, (go my daughter) Let not mothers in law being consulted with of their daughters in law, mock them, nor upbraid them with bitter words: but answer them courteously, that they may think themselves to be esteemed as natural daughters. Again she calleth her daughter, she reproacheth her not. It is profitable and comely for strange widows (especially if they be young and beautiful) to keep themselves at home, and not to go alone, nor wander into the streets, lest they be suspected for unhonest, or be ravished as we may read of DINAH the daughter of JACOB. Necessity which is the extreemest and greatest dart, constrained her to go out of her house, that she might get her own living, and her mother in laws. Let not parents be too rigorous, but grant those things which are convenient, RVTH went into the fields to gather ears. She did not like an idle housewife, look for food from heaven, she did not steal other men's goods, she did not lay out her body to sin, to get her things necessary, but she applied herself to honest labour, yea, and to hard labour: for to reap corn, to glean, and to seek ears through the fields in the greatest heat of the sun is a hard and troublesome labour. Neither would she be troublesome to any body: for she promiseth to go into his fields in whose fight she found favour, that was to whom she was acceptable, with whose good will she might gather ears. She doth also observe the time and occasion of getting her living. She was not urged to labour as many must, but of her own good will, and diligently, she did that which she should do. Godly women ought to follow this notable example of labour and humility. PAUL saith 4. chap. EPHE. who so doth steal let him steal no more: but let him labour and work with his hands, the thing which is good, that he may bestow upon whom it is needful. Not that necessity doth drive all men to work with their hands, but rather to endure any extremities then to use deceits, frauds, or other guiles, all which are comprehended under this word steal. There is not one kind of labour: there is a labour which doth more require the mind than the body, as to give judgement, to govern a Church or school, to minister physic etc. For who so thinketh that judges, Ministers, Shoolemaisters, and Physicians do not labour, is no less foolish, than they which do think, that no body laboureth in the ●hip, but the plumpers, and rowers, & not they which do hold the stern. Again, there is a labour which doth especially require the body, and this is not of one kind: for there are many crafts and occupations. As every member of the body have their function: so in the body of the common wealth, every man hath his peculiar labour, and it is not profitable that every man should use one art. The apostle commandeth to work To agathon that which is good & honest. For there are mataiotechniai as tumbling and juggling: there are some devilish crafts, as engr●sers, usurers, bawds, which were better to do nothing, then so to exercise their labours. There are some which do only serve men's pleasures. But God doth command us honest labours. God placed ADAM before his fall in paradise, and would not suffer him to be idle, but to dress the garden, the which he might have done without trouble: after his fall his will was, that he should get his bread with the sweat of his brows, and that he should till the earth with hard labour, which was cursed for his sin. SOLOMON PROV. 6. doth stir us up to laour by the example of the Ants, and he immitateth and remembreth the words of the sluggards that can scarce be drawn out of their beds. Also the wise men of the gentiles do commend labour, and dispraise Idleness. The Massilienses (as valerius Maximus doth testify) did shut out all them which would seek to live sluggishly under the pretence of religion. If our ancestors had done so, in some years past we should not have had so many orders of Monks: but every man ought not only to do that which is good, in his calling, but in a lawful time, and not upon days forbidden, and while strength doth serve. Neither is there any cause why any man should tire out himself with immoderate labours, and those things which thou hast gotten by thy labours are to be ascribed to the blessings of God. The Apostle in the 1. THES. 4. and the 2. THES. 3. chapter, doth show the cause wherefore good men ought to labour: namely, that they may help the needy, and that they may have things necessary, and not be burdensome to others, as strangers, Annabaptistes, & other idle fellows are. It befell that without any direction of man, she came into the field of BOHAZ, or it came to pass or chanced: this word Mikraeh, signifieth the success, the issue, or chance. 1. SAM. 6. verse. 9 of the ark it is said, if it go to Bethshemesh, it is he that did us all this evil: but if not, we shall know then that it is not his hand which touched us: but it was a chance that happened us, etc. If thou dost consider RUTHES will, it was by chance that she went into that field: if the purpose of God, he led her as it were by the hand: those things which seem to us to be done by chance are not done without the providence of God. We may have an example out of the law, where this matter is proved: EXOD. 21. and DEUT. 19 If two men fell trees, and the axe slide out of the hand of one of them and kill his neighbour: he did this unwillingly, and therefore he was allowed a sanctuary: but as concerning God, he delivered him over for certain causes. HIEROM on the 12. chapter of JEREMIS saith, that nothing falleth out either good or evil, by chance, but by God's providence and judgement: as it is said in the Proverbs of SALOMON: Lots are governed of God. If a sparrow cannot fall to the ground without Gods will? what can come by fortune in man's affairs which doth not fall out by God's determinate council? we see how God doth direct and bless those men which take honest labours in hand: of which we will speak more afterwards: but she was well accepted of BOHAZ and his family.   

The 10. Sermon.  
4 And behold, Boaz came from Bethlehem, and said unto the reapers. The Lord be with you: and they answered him, the Lord bless thee.  
5 Then said Boaz unto his servant that was appointed over the reapers, whose maid is this?  
6 And the servant that was appointed over the the reapers answered, and said, it is the Moabitishe maid, that came with Naomi out of the country of Moab.  
7 And she said unto us, I pray you let me glean and gather after the reapers, among the sheaves: so she came, and hath continued from that time in the morning until now, save she tarried a little in the house.  
WE have declared before that RVTH having first gotten leave of her mother in law to gather ears after the reapers, came by fortune, or (that I may speak more truly) by the providence of God, into the field of BOAZ her kinsman: but what befell to her there, the holy Ghost doth diligently set down, in these words following. In the first place here is showed, how BOAZ coming from Bethlehem into the field, saluted his reapers, who answered, the Lord bless thee. The word blessing is used in divers places of the holy scriptures, and hath divers significations. Sometime it signifieth to praise & give thanks, as when DAVID saith to abigal in the 1. Book of SAMUEL the 25. chap. praised be the Lord God of Israel, which sent thee to meet me this day. Sometime it signifieth to pray for good things: as in the 48. chap. of GENE. JACOB the patriarch blessed his sons, that is, he did wish well unto them. GEN. the 37. chap. JACOB both at his coming to the king, and at his going away blessed him: that is, he saluted him, & bid him farewell, he gave him thanks and wished him well. When it is attributed to God, it signifieth to do well, for God by his word doth work. It is said in the 10. chap. of the proverbs: The blessing of god doth make men rich, that is, God doth increase and preserve riches. What the simple use of this word is, we must consider by reading the holy scriptures: as when they say in this place. The Lord bless thee. The meaning is, the Lord give thee a fruitful harvest, & and all good things, as well for the body, as for the soul.  
We have an example in this place of salutation. The manner of salutation is not only old, but most profitable to reconcile and confirm love: which our saviour doth diligently commend to all godly men. The Angel saluted GEDION as he was threshing corn, with these words. The Lord be with thee thou strong man. JUDGES 6. chap. It is reckoned up amongst the duty of the Priests, to bless the children of Israe●l. There is a solemn blessing set down in the 6. chap. of numbers. Some anabaptists, will not have men saluted, citing that which Christ in the 10. chap. of LUKE said to his seventy disciples: salute no man by the way: but he doth mean nothing else then under the colour of salutation, to suffer themselves to be called from their calling or if thou wilt understand it according to the letter, it was a personal and special commandment, and not a general. The Angel saluting the blessed virgin used this same form, which BOAZ doth in this place. Also Christ saluted his Disciples saying, peace be with you. The Apostle PAUL doth begin and end his epistles with salutations. He putteth down their names whom he saluteth: also the names of them which do salute others. It is incredible to be spoken, how much that will avail to the getting of good will, but we must take heed lest we do it with an hypocrites mind. It is a point both of courtesy and of humanity to salute others, and to pray for them. If great and mighty men do salute poor men, they are marvelously affected, seeing that they are not despised of them. Neither was it to be doubted but that this salutation of BOAZ was most acceptable to the reapers. There are some who do of envy and hatred disdain to salute others, who shovide remember that commandment of Christ, that we must pray for and wish well to our enemies. How oft cometh it to pass that many who will not willingly salute one an other, after they have been absent & asunder, would desire nothing more, then to live together, and to use all duties of humanity to each other?  
Here is an household example propounded unto us, of a good householder he goeth to his reapers, he looketh what is done in the field, for the presence of the master helpeth much in any work. PLINY in his 8. book 6. chap. the elders have said that the eye of the master is most fruitful for the ground. aristotel in his 1. book of governing a house doth write of a certain man, who being demanded what dung was the best: answered the steps of the master. Although a man hath good and trusty servants and bailiffs, yet the master being absent, they do all things the more negligently and carelessly, TITUS LIVIUS saith elegantly, those things do not prosper which are overseen by strangers. Read the proverbs of ERASMUS concerning this matter, the forehead is better than the hinder part: negligent householders do spoil both themselves and their servants. These sayings may be applied to greater estates, as to kings and Bishops, that they do not all things by other men's hands, eyes, and ears, while they do cocker themselves with pleasures.  
BOAZ asked his servant which he had set over the reapers (JOSEPHUS calleth him Agronomon) of RVTH, what she was, or whose wife, or daughter she was. This he did not ask as some youths do, that they might offer them some villainy, but because he saw that she was a stranger and painful: The Bailiff answered, she is that Moabitesse, which came of late with NAOMIE, and he gave her great praise: he little thought that she should have been his wife, but see how wonderfully GOD bringeth it to pass.  
As touching that BOAZ appointed a servant over the reapers, who should prescribe to every one of them their tasks, & see that they did every thing in order, & without doubt an honest man, all householders ought to follow it. For unless that in great families, every one know what to do, or have their overseers and guides, they may have their things very negligently done: as order is required in an army: even so in a household. That servant did mark RVTH so diligently, that he could answer his master to that he did ask▪ so ought all servants to mark diligently every thing that appertaineth to them, that they may give an account of every thing to their masters.  
This also must be noted diligently, that he praised RVTH. He doth not, as the envious, dispraise and lessen those things which are praise worthy in her: Neither doth he hate her, because she is a stranger, nor reproach her for it. They are to be praised for their virtues, who are worthy of praise: virtue must not be hated. Oftentimes the poor men being commended to the rich by their servants, they receive great commodity by them. This kind of duty is required of us, that if we cannot help the godly, by our own riches or council: at least, let us entreat others to do for them, which we may do without our hurt.  
But he doth show two things of RVTH which are worthy of praise, and are to be followed of us. The one that she did ask leave of them to gather ears. The law of MOSES doth grant strangers and widows by name to gather ears: yet she would not by that warrant gather ears in the field without the owners good will. There are many who against the mind and will of the owners, and against the law of God and man, do go into other men's fields, and by theft and rapine, take away their fruit and destroy their hedges and do them great hurt.  
The other thing for which she is commended, is, that she was painful and diligent from the morning until this time, namely, she plied her labour to the midday. By and by: assoon as she had eaten, she returned to her labour, saving she tarried a little in the house. MUNSTERUS interpreteth it, except she eased herself in the house. The Tigurine translation saith, that she sat a while in the house. Some do understand it, that she tarried in the house not a moment. The old interpreters and Septuagintes were of this mind: Others do think that she stood still, and rested not, but when she went home, or tarried in the tent, (which perhaps they had in the field to take the shadow, and to recreate them in) Those Countries are very hot in the time of harvest, she was not of the number of those women which walk idly in the streets, and look the whole day through the windows: but rather she was such a one as SALOMON speaketh of in the proverbs, of whom amongst other things he saith, that she laboureth day and night: this aught to be more accounted of in women then beauty. There are this day few children, or hired servants, which will work so hard as she did.   

The 11. Sermon.  
8 Then said Bohaz unto Ruth, hearest thou my daughter? go to none other field to gather, neither go from hence, but abide here with my maidens.  
9 Let thine eyes be on the field that they do reap, and go thou after the Maidens. Have I not charged the servants that they touch thee not? moreover when thou art a thirst, go unto the vessels and drinks of that which the servants have drawn.  
10 Then she fell on her face and bowed herself to the ground, and said unto him, how have I found favour in thine eyes, that thou shouldest know me seeing I am a stranger?  
HOW BOHAZ did talk with RVTH, and how she behaved herself towards him is here declared. BOHAZ talketh with her friendly, according to his age and estate, he calleth her daughter, for he was old and one of the elders and governors. Where the scripture commandeth sons and daughters to reverence their parents, it meaneth amongst others, them that are young, whose duty it is to reverence the elders and especially the magistrates. Next he commandeth her that she go not into an other field to gather ears. For peradventure lest she should be troublesome to him, she would not only glean in his field but in others also: but he understanding that she was a notable woman, was willing to do her a good turn, he doth not send her over to others, as some use to do, which when they cold easily and aught to help their poor kinsmen, cast this care from them. He doth command her that she go not out of that place wherein she was to another, but accompany his maidens and follow them: partly lest she should have any wronng being alone in any of his grounds, from the which his servants might easily defend her: partly if she were with those his servants: she might gather ears with less trouble, which did without doubt pass the time by pleasant talk, sports and songs. For it is profitable that men, that are sad and troubled be conversant and talk with others, and as much as they can, let them avoid solitariness. Hearest thou my daughter? to wit, that which I have commanded thee, do not gather in any other man's field then mine. The Germans do also say, hast du es ghort? when as they do earnestly command or give any thing in charge to others. Further he promiseth her defence against his servants, is not this (saith he) most certain, I have commanded my servants that they touch thee not? The hebrews do utter by an interrogation that which they would vehemently affirm. Afterward, cap. 3. vers. 5. My daughter do not I seek thy rest that it may be well with thee? 1. SAMVEL. 10. chap. Is not the matter so as I told thee, that god hath anointed thee to be governor over his inheritance? 1. SAM. 23. The Ziphians, the traitors said unto SAUL, doth not DAVID dwell with us in the forts and wood? So I understand that saying of the woman of JOHN. 4. is not this the Christ? certainly it is Christ.  
In harvest and vintage great liberty or rather licence is given to workmen, for the ease of their labours, but sometime they do abuse their liberty, they do handle many shamefast and chaste virgins very filthily, and do many things insolently: his servants might have done the same, therefore he doth promise her that he will admonish them that they do not hurt her. But it is the duty of householders that they do not only preserve the chastity of their own maids, but also of others, that no filthiness be spoken, whereby they might be provoked to lewdness, let him show them how filthy a thing whoredom is, and how harlots are defamed with public infamy. Let him call them back from all things, which may provoke them to lewdness, especially if he see them gamesome or wanton, as from lewd talk, from keeping company with suspicious men, from filthy shows and dancings etc. There are some who say that it is but in vain to keep them straightly, but youths do oft amiss for want of understanding. But how wicked are they who offer their maidens (whose chastity they ought to preserve, and be to them in stead of parents) to others, or defile them themselves? He ought also to beware, lest the body, fame, or goods, of his neighbours or any others be hurt by his servants.  
He must not only keep in order his household servants, but also his beasts that they be not hurtful to others, as dogs, horses, oxen etc. It is said in the law. If an ox were wont to strike in time past, and it hath been told his master and he hath not kept him in, and after he killeth a man or a woman, the ox shallbe stoned and his owner shall die also, etc. Also if the fire break forth and burn corn, and take into the stacks standing in the fields, he shall restore the loss, that did kindle the fire. If any man shall dig a pit and shall not cover it, the owner shall restore the loss of the cattle: The Lord commandeth that those houses which are flat should be battled lest any man should fall down.  
He doth add this, that if she were a thirst, she should go to the vessels and drink of the water, which the servants have drawn. There is great scarcity of water in those places, PALESTINE hath her floods rivers and springs, but yet in many places the springs are dried up with those great heats, so that sometime they fetched water a great way. The which also befell in our country of Helvetia (which aboundeth with ●●aters in many places) in the year 1540 In the 26. chap. of GEN●: isaack's servants digged pits which for quietness sake he yielded to others. In EXOD. the 2. chap. Moses did help the daughters of JETHRO which drew water for their flocks, when the shepherds withstood them, because there were no other wells in those places. Therefore it is a great benefit, that he doth bid her go to take drink out of the vessels, that is flagons or bottles.  
As the latins do use very largely this word arma (that I may note this by the way) namely for instruments, for every art, as armour for war, for scholars and for cooks etc. So KELIM which is amongst the hebrews vessels, doth signify instruments, weapons, ornaments, household-stuff, and apparel. This seemeth to have some force that he saith, which my servants have drawn: namely not without labour: Although they say they have drawn it by their labour, & drive thee away: yet I will that thou drink, no man shall resist thee: afterward he doth command her to eat meat together with the reapers.  
Here is set forth to us a notable example of humanity and kindness towards the poor, widows, strangers, and especially towards them that are newly converted to the truth, and how they are to be handled, look in the Epistle to the Romans the 14. and 15. chap. BOAZ first did talk with RVTH friendly, he doth not look that she should ask any thing of him, he doth promise her defence and drink, he doth grant her more than she durst ask him, and that with a good will. But what was the cause of this humanity and good will towards RVTH, when he did not know that he should be coupled in marriage unto her? Because she had the favour of God by faith, she also had the good will of men. God doth move the hearts of the enemies towards those whom he doth love, as SALOMON saith in his proverbs the 16. chap. Then he understood by the speech of his Bailiff, that she was endued with notable virtues, and therefore that she was worthy of favour and good will. If he had spoken evil of her, peradventure he would have conceived some evil against her. Furthermore she was endued with faith which is the spring of good works, and he saw with his eyes the diligence of the woman in gathering of ears.  
This courtesy of BOHAZ is to be followed of us: the poor and strangers are to be nourished and entreated friendly: Novices in the faith are to be defended against those injuries which they are in danger of. Next if we will have men kind and friendly, we must especially seek to please God.  
Secondly here is showed how RVTH behaved herself towards him. First she fell on her face, and bowed herself to the ground. She showeth herself as one unworthy, that BOAZ a noble man should use so courteously, shicah to bow, to submit or fall down in the form hithpaal hishtaveh to cast down herself to bow the head or the rest of the body to fall down at any man's feet. The Grecians do render it proscunein And the latins expound it by the word adoration: EXOD. 20. in the second commandment which speaketh against Images and Idols, it is said thou shalt not adore them. The idolaters say that they do not worship them, and that they are injuried if these things be reported of them, but truly they know not or rather will not know what it is to adore. The Hebrew word signifieth to bow and lie down before th●m, but will they deny that they do this? Therefore they cannot be excused from Idolatry. Amongst the latins also to adore, doth signify to bow the knees, and to honour by falling down etc. it was the common manner that they would fall down at the feet of them whom they would honour, but we do not bow our knees unless we come before Princes, before whom we suppliently fall on our knees.  
Next she doth wonder and make great account of his courtesy, when she being a stranger was so well accepted of him, for the most part banished men and poor men are despised of the rich and mighty.  
We have a notable example in RVTH of humility thankfulness and shamefastness. She doth show her humility, partly by her outward behaviour, namely by the gesture of the body, that is by bowing & submission, partly by words, for she saith, Wherefore have I found grace in thine eyes, that thou shouldest know me, or that thou dost know me? For it signifieth (as MARTINUS BORRAUS the diligent and learned expounder of god's word) no light acquaintance ●ut to acknowledge lovingly and to have a regard of any. She doth confess that she is unworthy of his benefits. HUMILITY is a notable virtue, whereunto pride is opposite.  
She doth declare her thankfulness in this, that she doth not despise nor extenuate this benefit bestowed upon her, she doth not say, what is this that thou dost bid me to gather ears? doth not the law of God grant this to the poor? what is this that thou dost offer me drink when I am a thirst? water is commonly to be used, wherefore dost not thou give me some notable gift sith I am poor and thou rich? Truly the benefit was not so great of itself, which he did give her, but because it came from a notable man and from a good will, she made great account of it. The proverb saith, gift of a friend is best, She by her thankfulness did provoke BOAZ to be more ready and prompt to relieve her poverty. Let them diligently observe this which do want the help of others: let them not be unpatient if they have not all by and by which they desire: let them not despise those things that are bestowed on them let them, not threaten that they will wrest any thing by force. But let them rather think that others have their burdens, and that they by their importunity do hurt both themselves and others. For unthankfulness stoppeth up the wellspring of benefits.  
The shamefastness of this woman appeareth in this that she fell down to the ground, and did not impudently look on BOAZ, shamefastness is the greatest praise of women, for shamefastness (as CICERO saith) is the keeper of all virtue, avoideth uncomeliness, and getteth great praise. Therefore this caused her not to look wanton on BOAZ, nor to speak long with him: both these vices the Gentiles do condemn in women as the satirical Poet saith. She is so bold that she can keep company with men. And she can talk with armed captains in the presence of her husband without a blushing face and with stretched out breasts. The proverb saith silence doth adorn a woman, as it is in this verse of Sophocles. gunaiza cosmon è sige pherei Women which are desirous to talk with men whom they do not know, bring themselves into suspicion.   

The 12. Sermon.  
11 And Boaz answered, and said unto her, all told and showed me that thou hast done unto thy mother in law, since the death of thinehusband, 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 Lord recompense thy work, a full reward be given the● of the Lord God of Israel, under whose wings thou art come to trust.  
13. Then she said, let me find favour in the sight of my Lord: for thou hast comforted me and spoken comfortably to thy maid, though I be not like to one of thy maids.  
RVTH marveleth how it should come to pass that she should be known and accepted of BOAZ, and that he should entreat her so lovingly, she being a strunger: for the most part we see it come to pass that strangers and the poor are despised of the mighty & the rich: now therefore he showeth the cause wherefore he did favour her: namely for the trust she had in the God of Israel, & love towards her mother in law.  
That she was endued with true faith, of this it is gathered, that she forsook her native country her parents her kinsfolks and her country Gods and embraced the Israelitish religion. ABRAHAM'S faith is commended, who being called of God into a strange land neglected all things, and followed him without delay, she doth show indeed that she was the daughter of ABRAHAM. For she had rather live in other nations for the truth then to live in her own country. It appeareth also by this that she had true saith, that BOAZ said that she came to hope under the wings of the Lord, that is, that she might live safely under his defence and patronage. As many as put their trust in God cannot perish: Howsoever the devil doth rage he cannot pull them out of his hands. Here is a Metaphor borrowed from birds and hens which with their wings do cover their young, nourish and defend them. DAVID doth often use this Metaphor in the Psalms, that he might show the care of God in preserving the godly. As a hen the kite besieging her doth cloak her chickens and hide them under her wings, so doth God defend the godly and call them lovingly unto him. The Prophet saith in the 17. Psal. keep me as the apple of thine eye, & hide me under the shadow of thy wings. PSAL. 36. how excellent is thy mercy O God, therefore the children of men trust under the shadow of thy wings. PSAL. 57 have mercy on me O God, have mercy on me, for my soul trusteth in thee, and in the shadow of thy wings until my troubles be past, PSAL. 61. I will dwell in thy tabernacle for ever and my trust shall be under the covering of thy wings 63. and my mouth shall praise thee with joyful lips when I remember thee on my bed, and when I think on thee in the night watches. Because thou hast been my helper therefore under the shadow of thy wings will I rejoice PSAL. 91. he teacheth that they are very happy which commit themselves to the tuition and the providence of God, he will cover thee (saith he) with his wings & under his wings thou shalt be safe, his truth shallbe thy shield and buckler.  
isaiah 31. he showeth that he will defend the City jerusalem against the force of the Assyrians by a similitude borrowed from birds, or hens, saying as a bird that flieth, so shall the Lord of hosts defend jerusalem by defending and delivering, by passing through and preserving it. This similitude Christ used in the 23. chap. of MATT. saying, how often would I have gathered thy children together O jerusalem, as a hen doth her chickens under her wings, but thou wouldst not? this word ornis as the grammarians do note, generally doth signify a bird, & specially a hen. From whence had RV●H that faith? S. PAULC in the 10. chap. to the Romans saith, faith cometh by hearing, and hearing by the word of God. It is probable that she had heard of her husband, of her mother in-law, and her father in law, of the creation, fall and restitution of man, & of the promised MESSIAH etc. In the mean season god opened her heart, that she did understand and yield consent to those things which were told her.  
Also we do note by the way that they which leave Idolatry and embrace the true faith, do carry themselves as it were into a haven and sanctuary: as chickens wandering are as it were subject to be spoiled and prayed upon, by hawks and other ravenous birds, but they are defended under the wings of their dams: so they which do leave the true religion, and seek for help of salvation other where, do cast themselves into manifest danger of the soul. Also God doth exercise his faithful ●nes with divers afflictions, but in the mean season he doth comfort them: Many think that they shall fall into extreme danger both of life & of their estate if they should embrace the gospel, therefore they do retain a false religion against their conscience, and in the mean season being vexed with the stings of conscience, they do lead an unpleasant and a miserable life.  
The other thing that BOAZ did praise in her is this, that she did love her mother in law, though her husband departed out of life, and left no child by her, and her mother in law was a stranger: from whence it may be gathered easily that she did love her husband: she doth by her example teach them that are married mutually to love together, and withal seek one to exceed the other in all marriage duties. It is known by experience what great good doth arise of good marriages, and what great evils do befall by evil marriages.  
It is after added, that he did pray for the prosperity of RVTH: he saith the Lord recompense thy work, and a full reward be given thee of God, that is, the Lord reward the, both in this life & in the life to come: whereof many examples are every where in the holy scriptures. The papists do allege this to show that we deserve the kingdom of heaven by our good deeds. And they do not only understand by those good works, those which are wrought by the faithful by the spirit of God according to his word, but the devised and chosen works, which the foolishness and coutousnes of man hath invented, and they go so far that the works which are called supererogatory they do sell to others for money. Of this it came to pass that they did put their hope and trust in their deeds, and they attributed much to their own forces, and so obscured the doctrine of the merit of Christ. Therefore it is profitable to know, how these places are to be understood where mention is made of wages, rewards and recompense etc. The scripture teacheth us that God of his mere mercy through faith for christs sake: doth forgive sins and giveth eternal life. There is a notable place to the Ephes. 2. chap. It is the gift of God etc. But he doth promise rewards for good deeds: not for the worthiness of them, but for the grace wherewith God doth embrace believers. AUGUSTINE writeth well, God doth crown in us his own gift, not our merits: for first he bestoweth upon us his grace that we may do that which is good. Then of his mere grace, he doth adorn with rewards that good which he hath wrought in us. Eternal life is called a reward, but not properly, neither do the godly look for eternal life as ● reward for their own good deeds, but as the free gift of God: we do not deny but that God rewardeth good deeds, but we do not by them deserve his so great liberality. For this is the condition on of a merit, first that we should give of our own, and what have we which we have not received? the Lord doth give us both will and ability to do well. Next it is required in a desert that we be not bound to any thing, but to do it of our one accord and good will. And we although we have done all things yet we be unprofitable servants LUKE. 17. chapter. Also it is required that there be some equality and proportion between that which is given, and that which is received. But what equality can there be between our works and eternal life? If thou sayest we deserve etern●ll damnation through sins, and that therefore we deserve eternal life by good works, it is not a good conclusion. For good things proceed from the spirit of God, evil things from us: evil things are perfectly evil, but our good works are maimed and unperfect. It doth not so follow, this man can kill himself, therefore he can give himself life. Then thou dost object: what do good works avail? very much, for they do serve to the glory of our heavenvly father: he is glorified if they live uprightly which are willing to be called his people: they do make us assured of our election, and vocation, when we do find by their testimony the virtue of Christ to increase more and more in us, they provoke others to live holy. Concerning also the outward duty, the hungry are fed, the naked are clothed, the strangers are received into hospitality, etc. Furthermore they do testify that we be thankful to God for the benefits received of him.  
And we gather out of this place that good deeds are to be praised, to be well spoken of, and to be garnished with rewards. The Poet doth also say: virtue being praised doth increase. ANTISTINES being asked how the common wealth should be preserved, he answered if rewards were appointed for well doers, and punishments for evil doers: yet we must not set our delight in virtue to th'end that we may be praised but, for God's commandment, though it cometh to pass that we are stirred up to virtue by rewards. How many are there this day who if they should avoid their country after the example of RVTH that they may publicly and freely hear and openly profess the pure religion, would set themselves to be scorned at of others? If any man doth love his mother in-law as his own mother they would call him a fool. It cometh to pass so also in other matters, but we ought to be content in this unthankfulness & corruption of this world, with the judgement of a few good men. Principally this example doth teach us to pray to God that he will render to the godly for their good deeds, that they may receive a full reward for their good deeds, as he hath prayed.  
Moreover we gather, what we must look for of God if we cast away Idolatry and serve him. For the prayers of godly men are not in vain, but they are as it were promises. This prayer doth agree with the words of Christ in the 19 chap. of MATTHEW verily I say unto you, whosoever shall forsake houses or brothers or sisters, or father or mother or wife or Children or lands for my name's sake, he shall receive an hundred fold more and shall inherit everlasting life. MARK. 10. chap. it is added also in this life with trouble. The meaning is that the godly should not be destituted of the help and aid which they looked for of their dearest friends: Also the Lord doth so bestow his grace on them, that small goods are to them in stead of great riches, and truly the matter is so amongst true Christians. JOVINIAN and VALENTINIAN being created Emperors, they who under JULIAN the Emperor held the profession of Christ's religion were put out of th●ir captainship: But God even in th● 〈◊〉 doth requite their faith and their godliness with a reward.  
But the success doth declare that this prayer of BOAZ was not in vain. For when RVTH forsook all that she had for the God of Israel, she found an hundredth fold more in this life. For she was the wife of a noble man, and her posterity became kings amongst the people of God, and in the other world she had eternal life through the MESSIAH in whom she trusted.  
It followeth after what manner RVTH behaved herself towards BOAZ, let me find favour (saith she) in the sight of my Lord, that is, let me be regarded and acceptable to thee, let me be in estimation with thee. This phrase is in the 33. 34. and 47. cap. of GENE. and else where very often, it signifieth to favour or to gratify some body. That thou hast comforted me. This word me hath a force namely a widow, a woman, a poor woman, a stranger and afflicted, for he did stir up a●● recreate the sorrowful woman wit● 〈◊〉 speeches: this verse of AESCHYLUS is here accounted as a proverb. Orges' nosous●s eisin iatroi logois that is, pleasant speech is a physician for a heavy mind. And thou hast spoken comfortably to the heart of thy handmaid, that is thou hast spoken friendly with me, and hast brought me in good hope. GEN. 34. It is written that SECHEM spoke to the heart of DINAH being ravished 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. JOSEPH said unto his brethren, be not afraid I will nourish you & your little ones, and he comforted them, he doth comfort them with pleasant 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, do not thou think that thy handmaid is the daughter of belial. the 1. book of SAM. 25. abigal said to DAVID let me thy handmad speak in thy ears and hear the word of thy handmaid etc. Also RVTH thinks herself unworthy: she doth not think herself a woman worthy who should be accounted with his maidens or numbered amongst them, to wit because she came of the Gentiles.  
Let us learn to think humbly and lowly of ourselves: and not defraud worthy men from their honour due unto them: she doth call BOAZ her Lord and herself his handmaid. There are some uncivil men as certain of the anabaptists who say that the title of honour is not to be given to any body, sith all of us are of the offspring of ADAM and have one and the same redeemer.  
Furthermore we see sith the poor take great comfort, of the friendly speech, of the rich, that the rich shall do well if they deal friendly with the poor and especially with them that are bend to labour: and let them see that they be not despised of them. It is the duty of all men to stir up and confirm, them who are troubled with diseases and other evils by comforts gathered out of the word of God.   

The 13. Sermon.  
14 And Boaz said unto her, at the meal time come thou hither, and eat of the bread and dip thy morsel in the vinegar. And she sat beside the reapers and he reached her parched corn: and she did eat and was sufficed and left thereof.  
15 And when she arose to glean, Boaz commanded his servants, saying, let her gather among the sheaves and do not rebuke her.  
16 Also let fall some of the sheaves for her and let it lie, that she may gather it up, and rebuke her not.  
THe holy Apostle and Evangelist JOHN in the 1. Epist. the 3. cap. saith my little children let us not love in word, neither in tongue only, but in deed and in truth. There have been always men and there are some yet, who do promise their help very largely to others, but their deeds do not answer to their words. BOAZ was not of their number. For when he had understood of RVTH what she was, and what manner of woman he prayeth to God to bless her and give her his grace: and he did not only promise to her his help in words, but performed it indeed. For he doth command her that she should glean in his fields, and should drink out of his vessels. And when he had perceived her to be modest and thankful, he commandeth her to eat meat with the reapers and dip her morsel in the vinegar, The Grecians do call it, Embamma●a when we do dip our bread or any other thing in a vessel full of moist things: vinegar is given to the reapers because it is of great force in cooling. I do hear that it is also at this day used in Italy, in the time of harvest when it is very hot, & also they do use wine mixed with vinegar and water, which the Grecians do call ●xucraton vinegar honnied, or they do call it honey vinegar, some say it is a small household wine, delayed with water. CHRISTOPHORUS a VEGA a Spaniard a most learned man, in his second book de arte med●ndi saith, reapers do use in stead of wine, vinegar mixed with a great deal of water, and that is it▪ which they call household wine delayed with water, in that order that it may be drunk: to the which if thou dost put oil & bread thou shalt make a cooling meat good for workmen and travelers in the heat of the sun etc. Some covetous man might have said unto her, I have not provided these things for thee but for mine own servants, in the 1. book of SAM. the 25. chap. NABAL rejecting DAVID'S messengers saith reproachfully. Shall I take my bread and my water and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be? Also BOAZ commanded his servants that they leave some corn in the field.  
We ought to follow this example of sincere love, and though we fall amongst many unthankful men, yet we must not forget our duty. Of that, that BOAZ gave his reapers meat and drink meet for them, and in time convenient as bread, vinegar, parched barley, water etc. Let householders and dames learn that they give their servants and hirelings meat enough. And God doth command in his law that the mouth of the ox should not be nuzzled which doth tread out the corn. SALOMON saith (in the praise of good women the 31. cha. amongst other) she doth rise whilst it is yet night and prepareth meat for her house etc. They which do labour or much do need the more meat. There are some who will urge their servants to labour, but they will not give them so much meat as can stay their hungry stomachs. Some do not dress the meat well, neither bring it forth to be eaten in good time, but they had rather it should be lost: There are some which do indeed set meat before them, but they will take it in evil part, if their servants eat enough. They may be numbered amongst them of whom SALOMON speaketh in the 23. cap. of the prou. he saith unto thee eat and drink, but his mind is not with thee. But what profit cometh of this? If maids and servants see them to be so niggardly, they devour many things privily. Also it falleth out oftentimes that those things are devoured of dogs and cats which they will not give to workmen.  
But let servants be contented if they have necessary things given them, let them not complain, nor wish for dainties. Workmen in the old time were content with frugal and mean food: neither dost thou hear that they did accuse their master. The hire must be liberally paid to workmen, and especially to harvest men JAMES the 5. cap. RVTH doth not refuse the benefit bestowed on her, but doth take it with a thankful mind and modestly: and sitteth down by the side of the harvest folks, not face to face, lest she should be gazed upon, she doth not thrust herself into the middle of the reapers, and her hand first in the dish as belly-gods do, which do not take those things which are set before them, but where soever they see more daintier, there their hands are. She waited until either BOAZ or sun of his servants would reach her some portion. We must use modestly a good turn bestowed upon us by others, how liberally so ever it cometh, contrary to that which is commonly said, shamefastness is unprofitable for the poor.  
She did eat sufficient, yet some meat was left, the which as we shall afterwards hear she brought to her mother in law. She doth teach us to use meat and drink sufficient, but in the mean season we must not forget the poor. PAUL doth also admonish the faithful that their plenty may supply other men's need. Let us take heed of the desire of gluttony and the filthy wasting of gods gifts.  
He doth write that BOAZ gave her parched corn. Kalie● with aleph cali of kalah he parched or fried, it is barley meal fried, the common interpreters do translate it parched corn: they do dry the barley one night being soaked with water the next day they do dry it, than they grind it in mills: Some men do sprinkle that again with water which is overmuch dried, and dry it again before they grind it. Some men do dress new barley being beaten out of the green ears, and they do make it whilst it is moist into balls & being cleansed they do grind it. It being so dressed with twenty pound of barley, three pound of lint seed, half a pound of coriander seed and of salt, all these things being dried before are mingled in a mill. They who will keep it any longer, do hide it in new earthen vessels with the meal and his bran. Galenus de alimentorum facult: lib. 1. saith: that the parched corn which is most commendable is made of new barley meanly dried and parched etc. And he saith that of many it is the manner in health to drink the same (with new wine, sweet wine, and honeyed wine mixed together, & oftimes also only sprinkled with water) in the summer two or three hours before they do go into the bath, and they say, that they feel themselves by this drink to be freed from thirst. Thou hast an example in BOHAS of civil behaviour at the table: for he had not only a care of himself but he doth also reach meat to others, we have a like example of our saviour: in the 24. chapter of LUKE.  
After that RVTH had eaten her meat she presently returned to her work again, and she remained at gleaning until the evening, she doth not take the shadow like an idle and a slothful housewife. She is far unlike them who when they are full, do refuse labours. But this diligence and carefulness is greatly to be praised in this woman and all others.  
BOHAZ being delighted with the modesty of this woman, doth command his servants, that they suffer her to glean amongst the sheaves which other wise is not granted, some they should leave of purpose, othersome they should scatter, neither 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 cheerfully to her mother in law.  
Rich men do learn by this example, that it is their duty to help the needy. God doth give great increase, not so much for the rich as for the poor. Christ accounteth that as given to him whatsoever thou shalt bestow upon the poor, MAT. 25. Furthermore he blesseth thy riches, if thou hast the poor in estimation. There are many kinds of poor men, but those are especially to be helped: who do willingly get by their labour things necessary for them unless great hardness of dearth doth hinder them. This example doth teach us how we must give. He gave RVTH things necessary, not being desired, nor commanded, but willingly and with pleasure. For the Lord requireth a cheerful giver: he doth give liberally, for she being sufficed, she reserved some for her mother in-law: he might have given her some certain measure of corn. But he thinketh it should be more acceptable to her, if she might gather it by her own labour, therefore he commandeth his harvest folks to leave her some part as they reaped and gathered. By the example of this notable man, we also ought sometime to give to poor labourers, more than is due to them by covenant: and to do good to them that want although 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 money privily under his pillow. Read the first epistle of TIMOTHY. 6. cap. of the duties of rich men. Now how wicked are they, which do use the scarcity of a dearth to this purpose, that they may drive the poor altogether out of their possessions? The richer men at this day are, so much almost the covetouser are they: They do devise many means, by which they may excuse their covetousness. Also the poor may give alms, wh●●h hay call spiritual, namely when they do comfort and teach other poor men.   

The 14. Sermon.  
17 So she gleaned in the field until evening, and she threshed that she had gathered, and it was about an Ephah of barley.  
18 And she took it up and went into the City, and her mother in law saw what she had gathered: Also she took forth and gave to her, that which she had reserved when she was sufficed.  
19 Then her mother in law said unto her, where hast thou gleaned to day? and where wroughtest thou? blessed be he that knew thee. And she showed her mother in-law, with whom she had wrought, and said: the man's name with whom I wrought to day is Boaz.  
RVTH is set before us as a clear glass of many virtues: & especially her diligence, carefulness, and painful labour is commended. She gleaned in the field of BOHAZ, who commanded her to sit down 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 she applied herself to work until it was evening, than she threshed that which she had gleaned, namely with a staff, and winnowed it. There were two kinds of threshing in times past, whereof mention is made in the holy scriptures, one was with oxen, the other with staves, wherewith they did beat out the corn. PLINY sayeth in the 30. chap▪ of his 18. book. Harvest is beaten forth somewhere with carts, somewhere with the treading of mares, otherwhere with ●●ailes: cart (that I may note this by the way) is a kind of carriage wherewith corn is beaten forth. It is added, that she carried it, namely, on her head, which was a great burden. It is said in the latter end of the chap. that she did also glean in the wheat harvest, and every day returned at night unto her mother in law. She doth teach us by her example, continuance in labour, and so in every good work. It is not enough to begin well, but we must go forward cheerfully. We must labour whilst it is time, we must not neglect the opportunity of time. There are some who yield themselves to be spoiled of slougthfulnes: or if they do apply themselves for a time to virtue, they do afterwards fall away.  
It is to be noted, that the holy Ghost doth say, that she carried the burden herself, and laid it not on a beast or a cart: For it showeth that God hath a care of these things, the which ought to comfort those laborious men, who by reason of their poverty are driven to carry great burdens upon their heads or shoulders. For if they do that of faith, they do a good and acceptable work unto God. For God requireth these common works of them, and not that they should for religion sake appoint pilgrimages and put on cowls, etc.  
But what profit had she of so great labour? for there are many which say that they labour in vain, She did gather almost an Ephah of barley. If it be accounted after the measure of Tygurine it was as THEODORUS BIBLIANDER doth reckon, three times nine gallons. An Ephah is a measure for dry things, and containing three bushels, a bushel containeth, six cabs, a cab four logs, a log is the least measure of dry things and moist things, containing six eggs, If these be multiplied, and that thou beginnest at a log, a cab containeth 24. eggs a bushel 144. and an Ephah 432. eggs. And 10. Ephaphs do make a homer containing. 4320. eggs, which is the greatest measure the hebrews have: as MUNSTER noteth upon the chap. 29. of EXOD. And though RVTH could not gather so much, unless the harvest folks had left her part at BOAZ his commandment, yet it is certain that indifferent diligence doth prevail much in any business. A drop by often falling doth break or make hollow most hard stones. They who are diligent and careful in their work, do quickly heap up a number of necessary things. But we must pray to God, that he will bless our labours, for unless his blessing be with us, all our labours are in vain which we do. S. JAMES saith in his 4. chap. ye fight and war (a metaphor taken from wars) he speaketh of contentions and brawls, wherewith they do grieve one another) and get nothing, because ye ask not, ye ask and receive not because ye ask amiss, that ye might consume it on your lusts. Some complain that they cannot nourish themselves by their arts, in the mean season they do not diminish their lusts: they despise God, not acknowledging him to be the author of good things. SALOMON in his proverbs saith the diligent have sufficient, & the slougthful are famished. PROU. 14. verse. 23. In all labour there is abundance: but the talk of the lips bringeth only want. 19 vers. 24. The slougthfull hideth his hand in his bosom, and will not put it to his mouth again, that is, he shall not have to eat. 20. verse. 4. The slougthfull will not blow, because of winter, therefore shall he beg in the summer, but have nothing. And the 13. verse, love not sleep, lest thou come unto poverty: open thy eyes and thou shalt be satisfied with bread. 21. verse. 25. The desire of the slougthfull slayeth him: for his hands refuse to work. If God doth sometime afflict great labouring men with famine, he doth it for certain causes, which we have in other places made mention of.  
It is added, that RVTH showed her mother in law those things which she had gleaned, also that she brought forth and gave her, that which she had left of her fullness. It appeareth that RVTH was notably affected towards her mother in-law, for that she might make her merry, she did not only show her mother in-law part of it, & devour the other privily, but she showeth her all which she had gleaned that day, and brought her meat also out of her bag, scrip or bosom which was left. Thou shalt easily find daughter's in-law, which will give nothing to their mother's in-law, yea who will rather cast meat to the dogs, or else eat more than will do them good, then bring any thing to their mother's in-law.  
Let children learn to feed and to cherish their aged parents. For the word of honouring doth comprehend this amongst others, as the Lord himself interpreteth it MATH. 15. where he doth reprove the pharisees and SCRIBES because they do make void the law of God through their traditions. The gentiles also do think it meet, that we nourish them which have nourished us. Oft-times sons & daughters do complain, that poverty doth hinder them that they cannot perform that duty: but if they should spend much at the wine, upon sumptuous apparel, and such other vain things, they would make no mention of their poverty. There are few which have regard of their parents stricken in age, as becometh them. In the history of the gospel it is oftentimes read, that parents entreated the Lord for their children, that they might be delivered from diseases, but there is no such thing recorded of children. The most part would wish them dead, whether they be poor or rich. If their parents be poor they are to be nourished of them, and so they are a burden to them, if they be rich they watch as ravenous birds do for carcases. There are also some who do spoil their parents of whom (it is said) PROV. 28. verse. 24. He that robbeth his father and his mother, is the companion of a man that destroyeth.  
JOSEPHUS writeth that NAOMIE brought forth some pieces of meat, which her neighbours had brought her, and the which she had kept for RVTH. For the words in the text may be understood both manner of ways: We do therefore gather by this, how dear the daughter in-law was unto her mother in-law, because she did not spend all, but kept some for her that was absent & at labour. But it rather seemeth to agree, to be understood of RVTH.  
NAOMIE asked her daughter in-law, where she had gleaned, she answered freely, and she showed the name of the man in whose field she was. She doth teach parents to have a care and regard of their children: peradventure she thought that it could not be, that she should glean so much by her own labour in so short a time. If children do bring any thing home, which they say was given them, or that they found it, let parents diligently examine them, for they come by these degrees to theft. Let them take an account of their chilchildrens, where they have been, with whom, what they did, if any thing be suspicious in them, let them examine them, if they be found in a lie, let them chasten them: let them also praise them which do well, and so stir them up to the desire of virtue. Let masters do the same, and others to whom the care and charge of the younger sort is committed. Neither let them only take an account of the younger sort, but also diligently of the elders. I do not give counsel that ye shut in youths at home: but in the mean season, let them have a care that if they go abroad with leave, that they join themselves with good company, by whose conversation they may be the better. RVTH doth willingly give an account to her mother in-law, she doth not answer her crookedly: she doth tell orderly what befell to her in the field. Let children do the like to their parents, and those that are set over them, and let them govern themselves so, that they may without fear, make report of those things which they have done.  
Before her mother in law heard the name of BOAZ, she said, blessed be he that hath known thee. The old translation, hath who hath pitied thee. The word of knowing is diversly understood in the holy scriptures. Pro. 12. ver. 10. the Just man doth know the life of his beast (although Solomon doth use this word jada and our wrirer doth use Nakar) that is, he hath a care and a regard of his cattle, he doth give them provender, he doth grant them rest, or he hath mercy on his cattle: but the tender affections of the wicked are cr●ell: that is, they have no care of them, they do handle them unmercifully. So in this place who hath known thee, that is, who hath done thee a good turn? She blessed him because he had pity on her. Truly God will bless them, who do bestow benefits on widows and poor foolks.   

The. 15. Sermon.  
20 And Naomie said unto her daughter in-law, blessed be he of the Lord: for he ceaseth not to do good to the living and to the dead. Again Naomie said unto her, the man is near unto us, and of our affinity.  
21 And Ruth the Moabitesse said, he said also certainly unto me, thou shalt be with my servants, until they have ended all mine harvest.  
22 And Naomie answered unto Ruth her daughter in law, it is best my daughter, that thou go out with his maids, that they meet thee not in another ●ielde.  
23 Then she kept her by the maids of Bohaz, to gather unto the end of barley harvest, and of wheat harvest, and dwelled with her mother in-law.  
THe talk which NAOMIE had with RVTH, is partly pleasant, and partly profitable: for it containeth many things which make not a little, both for our instruction and comfort. Before NAOMIE understood in whose field RVTH had gleaned, she saith, blessed be he who hath known thee. And after she had heard his name, she uttered this blessing in many words. Blessed be he of the Lord: that is the Lord reward him both in this world, and in the world to come, or he is blessed that is, he is accepted of the Lord, his grace is with him. The blessing of the Lord doth comprehend the goods as well temporal as eternal: He that doth bless another, prayeth that God would take him to his defence (through the MESSIAH in whom we are blessed) that he would release his sins, that he would defend him, and give him success in all his affairs, and keep him from all evil. She doth show the cause, for he ceaseth not to do good to the living and to the dead, that is he ceaseth not to love them and to be beneficial unto them. But how he was beneficial, to the dead, I will show you by and by. She doth add that BOAZ (which RVTH did not know) was their nigh kinsman Goel signifieth a revenger and a kinsman, who ought by law to defend their blood, and seek the punishment of him who hath hurt them.  
We do gather out of these words, what is the duty of those that be of our kindred and affinity, and of friends, namely, that they love mutually together, and that they strive in giving benefits amongst themselves (which are not of one kind) also that the rich do help the poor. BOAZ did prosecute his friends (with love) both dead and a live, and was beneficial unto them. How did he good to the dead? when as long as ELIMELECH and his sons were alive he was beneficial unto them, and after their deaths for their remembrance he did gratify their widows in as many matters as he could▪ and he would have done the same to their children, if they had any, and this is to show pity or mercy towards the dead. NAOMIE used this phrase before. Truly if the dead should know what things are done upon the earth, they would rejoice at these duties, not that thou shouldest endeavour to place them in the place of Gods, and appoint holy days for them, & make prayers to them. etc. Many have little care of the widows and children of their dead friends, or if they do any thing once or twice for their sakes, afterwards they do leave to be merciful, that is, they do cast away the care of them, and send them to others: he was constant in friendship. For true friends do not turn with fortune. PROV. 17. 17. A friend loveth at all times, we have some examples of such friends in the scriptures. The 2. SAM. 9 chaprer. DAVID having obtained the whole kingdom, did ask if any remained alive of the family of SAUL, with whom he might deal mercifully for jonathans' sake, that is, that he might be beneficial unto him: and when MEPHIBOSHETH the son of JONATHAN was brought unto him, he gave him the lands and the goods of his father, and although he was lame and one cast away, yet he setteth him at his table. It is said commonly, that the dead do lack friends, but DAVID d●th account him as his son, for the remembrance of his father. Therefore God doth also stir up to him faithful friends: for in the conspiracy of ABSALON, CHUSAI, ITHAI and others followed DAVID, and not his son, although they did see him flourish. Those friends which forsake us in adversity, are not true friends, but may be compared unto those birds which fly away in the winter, coming and returning again in summer. A sure friend is tried in doubtful matters. It is common at this day, that men which are great friends do strive amongst themselves, & for light causes: friends are not to be despised & cast away, how poor soever they be, for oftentimes they may help much the rich and mighty with their help, as in conspiracies, wars, burnings, shipwreck, diseases, and other evils both public and private. Furthermore it is not only required of kinsmen and friends, that they have a regard of the fatherless and widows, but of others whosoever they be. Therefore how much do they offend, who for small causes do wrong to the children and widows of them that are departed, and when they could not hurt their parents and husbands, they seek to be revenged of these?  
That which NAOMIE reporteth of BOAZ, we may say more rightly of God, that he doth not forsake them which trust in him, whether they be dead or alive: Then breaking forth into heavenly praises, we must say, blessed be God etc.  
The other is how we must behave ourselves towards them, who have been beneficial unto US. NAOMIE acknowledgeth the benefits bestowed upon her, and showeth herself thankful to BOAZ and RVTH, she doth declare this benefit both in words and deeds. See doth bless BOHAZ, not with a magical blessing, or with an enchantment but with a heavenly blessing. This we must imitate to pray for good things through Christ for our benefactoures. There are many poor folks who have received a long time many and great benefits, either of some of their kinsfolks or others, if they do once suffer the repulse, they fret, they are angry, and they do curse them: if any man bestow upon them as much as they can, they yet look for greater things of him, (if they be not satisfied, they by and by wax angry. But we ought not only to give thanks in words to them) who have been beneficial unto us, and pray to the Lord for them, but to show ourselves thankful in deed. That NAOMIE afterwards provided a husband for RVTH, we shall hear in his place. Thirdly, we gather out of this place, that the benefits do not perish which we bestow on our neighbours. For as NAOMIE prayed to God for a reward for BOHAZ her benefactor he being ignorant of it: so there shallbe some in all ages, who will praise and take acceptably those things, which are bestowed on them, and will to God in their prayers, commend the health of them whose liberality they have tried: nay, if they do not their duty, yet the work itself if it proceed from faith, doth after a sort cry unto the Lord.  
JOB. 31. chap. purging himself from most heinous crimes, which were laid against him by his friends, namely hypocrisy & ungodliness, making a narration of his whole life beforespent, saith amongst other things: let these or other things befall on me, unless their sides do bless me, that are hot with the fleeces of my sheep. He doth bring in by Prosopop●ia the sides made hot by him that they did pray for him: that is, that such a benefit should come into remembrance unto the Lord, although he was unthankful who● received it. This aught to stir us up to liberality towards the poor. If thou dost compare that which BOAZ gave to these widows with his wealth, it is not so glorious & great: yet it was very profitable to them, and God doth greatly recompense it. Our saviour saith in the Gospel the 10 chap. of MATT. Who soever shall give to one of these little ones to drink a cup of cold water only, in the name of a disciple, verily I say unto you, he shall not lose his reward.  
Fourthly we have also a form of blessing: what things, of whom, and how we ought to pray for the good of our benefactors, for the benefits which they have bestowed on us and ours. The word blessing doth comprehend the goods both temporal and eternal, as we have said above. These good things NAOMIE prayed for her kinsman, of the Lord, and she knoweth that he can show mercy to whom he will, and that he marketh and governeth our words and deeds, as well good as evil. But those prayers and blessings are not in vain, otherwise the saints would not have used them, neither the scriptures would teach us to use them. As prayers are not unprofitable: so neither are those wishes which are nothing else then certain kinds of prayers.  
RVTH going forward to commend the courteousness of BOAZ doth say, that he commanded her further, that she should accompany his servants, until they had made an end of harvest. But he said that she should go forth with his maids. There is no diversity in these words, for the servants and the maids went into the field together. For the scriptures do oftentimes note that afterwards which should be set before, some say that he said, join thyself with my servants, in jest to try her: Namely that she might get her a husband. NAOMIE answered: It is good, it is an honest thing, it doth please me my daughter, that thou dost go with his maidens. She doth not persuade her to go into another field the next day: and although she did understand that the good wills of friends are not to be abused: yet she doth bid her to return into the ground of BOAZ: because he was their kinsman, she doth think that he will have more care of her honesty, than strangers and foreigners, for she might easily come amongst some, who would not defend her, if she were in danger. The old translation hath, it is better to go with his maids. The cause is added that they meet thee not▪ Munster translateth it, lest they enforce thee. This word Phaga signifieth to withstand, to resist to meet, hereof cometh paegara an evil chance or success, so also to ask, to pray, to enforce. If thou shouldst glean in another field, some body may withstand thee, and say that other poor have licence to glean there: and some wanton young men may force thee, as it sometime cometh to pass in the harvest: If thou interpretest it to ask, per adventure this is the meaning, that some body might provoke thee to whoredom. It is said commonly she may be chaste to whom no man moveth the question. There are some which will take any pains to defile matrons and virgins: but at length they are punished for their unpuritie. For their children and wives are oftentimes defiled of others, by the just punishment of GOD, or they are so kindled with jealousy towards their wives, so that they are miserably tormented both day and night. Or at least RVTH might have been suspected of ungodliness.  
Let old women, by the example of NAOMIE, rightly teach the younger, and stir them up by praise to the study of virtue, and command them to tarry at home, and shun all causes of oftending. It is commonly said that the flax must be taken from the fire lest it be burnt. NAOMIE had rather her daughter in-law should stay at home: but because necessity drove her to run into the fields, she commandeth her to join herself in company with maids not with men. Maiden's cannot always stay at home, they are constrained sometimes to go to markets, sometime to take long journeys, but they are to be exhorted, that they do not this alone, but that they join themselves with honest company in their way: let them shun talk with wanton young men, or drunkards or suspicious places: especially in the night, let them keep themselves at home: And let them not only flee from evil, but also from the outward appearance of evil. For if they fall into the suspicion of whoredom or adultery, they cannot easily clear themselves. If they be accused of theft, the thief being taken, their innocency is showed to all men: but this is far otherwise. S. PAUL in the 2. chap. to TITUS. The elder women likewise (as hath been spoken before of old men) that they be in such behaviour, as becometh holiness, not false accusers, not given to much wine, but teachers of honest things: that they may instruct the young women to be sober minded that they love their husbands, that they love their children: that they be discreet chaste, keeping at home, good and subject unto their husbands, that the word of God be not evil spoken of. He saith it is not enough for old women to live well, but he commandeth them to frame the youngers to upright life both by words, & also by the example of their life. There are some which talk with men, resort to dances and banquets, saying that by this means they may get themselves husbands, but this is a dangerous way, and not allowed of honest and godly men.  
RVTH regarding her chastity doth join herself to the maidens, teaching daughters by her example, to obey the good counsels of their parents: which many do not willingly, but because they are hot, and are carried away with their affections, they had rather hearken to flatterers: afterwards falling into many troubles, they repent, and do bewail their lot too late. But those which suffer themselves to be governed of the elder, they do find plentiful fruits of their obedience. She kept company with them, until harvest was done. Continuance at one work is praise worthy, and that a man may become constant, it availeth much in young years to be accustomed to labours. They which shift from one labour to another, do take pains for a little profit.  
She returned unto her mother in-law, or was in company with her every night: for it becometh maids to be at home at night, and no other where: she would not that her mother in-law should be grieved for her. Let not children through their night wandering, throw their parents into sorrow, whose sleep otherwise they do often break: She remained with her seeking for no other host. At this day many will not willingly be with their mothers, much less with their mother's in-law. What if they should nourish them▪ poor maids which will not remain with their kinsmen, but had rather live more at liberty out of their sight, and to wander whether their mind carries them, are not well reported of. But let maidens so behave themselves, that their kinsfolks or they which are of their affinity should have no just cause to forbid them, or cast them out of their house.    

CHAP. III.  

The 16. Sermon.  
1 Afterward Naomie her mother in-law said unto her, My daughter, shall not I seek rest for thee, that thou mayest prosper?  
2 Now also is not Bohaz our kinsman, with whose maids thou wast? behold he winnoweth barley to night in the floor.  
3 Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor let not the man know of thee, until he hath left eating and drinking.  
4 And when he shall sleep, mark the place where he layeth him down, and go, and uncover the place of his feet, and lay thee down, and he shall tell thee what thou shalt do.  
THIS chapter doth consist of three especial parts. In the first the council is contained, which NAOMIE gave unto RVTH, how she should procure BOHAZ to be her husband: in the other is set down, how RVTH obeyed her mother in-law: and what she obtained, how she was accepted of BOHAZ and sent away. in the third, how she returning unto her mother in law, showed to her all things orderly which befell unto her. Many things are contained in this chapter, which pertain to making of marriages, in which the greatest points of our happiness or unhappiness in this life are contained.  
As concerning the council of NAOMIE, first she did promise RVTH her help, that she would provide for her a good marriage. I seek rest (saith she) for thee, for so she doth call marriage. She doth add, that it may be well with thee: the meaning is: I will join thee with a good and a meet husband, that thou mayest know where thou shalt tarry, and that thou mayest hereafter get thy living without so great labour. She doth not promise her an idle life abounding with delights, she doth not say that she shallbe without all troubles, of which this world is full, to the mitigating of the which the Lord hath appointed marriage. GEN. 2. The Lord saith it is not good for man to be alone, let us make him a help. God will that it be well with them, and that they have rest. Yet many through their own faults do procure themselves great troubles, as when they do nourish suspicious jealousies etc. Also marriage hath troubles belonging to it, especially where there be many children: yet they have more troubles who despising this institutution of God, do wallow in whoredoms and addulteries. NAOMIE doth not advife her that she should live a sole life. For it was better, that a strange widow should marry with some one of the people of God. Hear is an example of gratitude propounded to us in NAOMIE. In the first chapter she doth wish for a happy marriage for both her daughter's in-law, now that occasion is offered, she omitteth nothing, that she might provide a good husband for her, who had deserved so well of her. There are some which will be marvelous liberal only in promises, but they do nothing indeed: oftentimes when they may benefit their friends without troubling themselves, they will not do it, but if others do it, they will envy them.  
Next let parents learn, to provide husbands for their daughters, and wives for their sons, for this care belongeth to them. Children ought not in this matter to follow their own wicked affections, but to use the counsel of their parents. Let not parents tyrannically constrain their children to many against their will. NAOMIE doth confer with RVTH her daughter in-law of marriage. Marriages to which children are unwillingly driven, have seldom happy ends.  
The manner is after set down, how NAOMIE procured this marriage: she doth give her precepts, she doth teach her, what she shall do, & what she should avoid: first she biddeth her to wash away her sweat & spots lest she should smell ill. And those washings were common amongst those nations, and of themselves not unlawful. Next she doth bid her to anoint herself: the which was also used amongst the Estern people, as other histories, aswell the evangelical history doth witness. Thirdly she doth bid her to put on her apparel, to wit the best she had. Fourthly to go into the floor and not suffer herself to be seen, before that BOAZ had eaten and drunken. The labourers seem to have better cheer at the latter end of harvest as at sheep-shearing. We do make a feast in the latter end of harvest and vintage: so we do give more meat and drink to threshers of corn in the barn and winnowers. She doth command her to mark his bed, or the place where he layeth him down, and removing the coverlit from his feet should lie down by stealth at his feet, and signify unto him what must be done, according to the law of raising up children to the brother or kinsman deceased. For he said after that there was one of nearer kindred, with whom he would first confer about this matter. The law which doth command that the brother or kinsman should marry the wife of the brother of kinsman departed without a child, doth not express by what way or means it should be done, nor driveth any man unwillingly to marriage. Therefore NAOMII did use these devices, that she might win BOAZ the easier: and might obtain of him, that he should do, that which the law commanded him to do of his own accord and free will. For cleanliness in women doth please men well: and husbands do oftentimes abhor thei● wives for sluttish apparel. Therefore women do comb and deck themselves. The night also a man being alone with a woman alone, doth make many marriages. Furthermore being well drunk they do many things willingly, which if they had been sober they would not have done. LOT committed incest with his daughters 2. SAM. 11. CAP. DAVID by drunkenness sought to overthrow the constancy of VRIAH and to enforce him to lie with his wife. OVI● saith. Night love and wine do nothing moderately, the night is without shame and love is without fear.  
It was meet that RVTH should be married to BOHAZ, but there were other ways and means, by the which she might have dealt with him about this marriage, they might have brought BOHAZ in mind of the law by some honest but peradventure they thought it to be no matter, when they were persuaded that it was his duty according to the law, to raise up seed to the kinsman deceased. But least any man should abuse this example and make marriages in degrees forbidden, or defend bawdry, and excuse their faults by other errors and faults of the saints, it is to be known that there is mention made, of four kinds of examples of holy men in the scripture.  
First certain deeds are described & proposed to us to follow, as faith in ABRAHAM, patience in Jobe, chastity in JOSEPH, etc. the ardent prayers of DAVID & others: all the holy scriptures are full of examples of virtue worthy to be had in remembrance. How many doth the holy ghost propose unto us in this little book in NAOMIE RVTH and BOHAZ. As gold smiths, painters and others do set artificial works, before their scholars which they should follow: so God doth put before us the examples of Godly men, that having them always in our sight, we may imitate them in our life.  
Next the deeds of the Saints are contained in the holy scriptures which are wicked, as the incest of LOT, the addultery of DAVID, the disobedience of Jonas, the pride of the apostles, the denial of PETER, the unbelieving of THOMAS, & many other. These are not recited of the holy ghost to the end that we should follow them, but we may see that though they be saints, to be yet corrupted in their nature: & in that they did excel in so many rare virtues, that was by the goodness of God. These things should make us beware, for if such excellent men have fallen, what may befall us, when we are not to be compared with them? Next according to the admonition of the Apostle: who so doth think he doth stand, let him beware lest he fall. And as they went not forward in wickedness but repent: so let us also repent, that God may forgive us our sins and punishments due for sins: also let us receive sinners which do repent truly. But true repentance doth acknowledge the heinousness of sin, embraceth by faith the mercy of God proposed in his son, and doth afterwards abstain from sin.  
Thirdly the saints in the old testament did certain things well, which at this day were most wicked to follow. They did circumcise their children at the eight day, which is not at this day, lawful: because baptism is in the place of circumcision. They did offer divers sacrifices to God, which at this day have no place. A brother ought to marry the widow of another brother, & raise up seed to him, which at this day were a sin worthy of death. The same may be said also of other ceremonial laws which are taken away by Christ, the same also may be said of some part of the iudicialles. These therefore are not to be drawn into example.  
Fourthly, there are some singular deeds, as that ABRAHAM against that general law: Thou shalt not kill: would have slain and offered his son ISAAKE: That the Israelites did not restore, the golden and silver pots and apparel which they had borrowed of the Egyptians: we must not follow these things we have no warraned to do the same. Th●● (1. SAM. 5.) JONATHAN and his armour bearer, in an unfit place set on the power of the Philistines, was done notably & heroycally, not proceeding from pride, or covetousness, but driven unto it by the holy ghost: he looked unto the promise and glory of God, and the preservation of his country. If any body be not led by the like spirit, and yet would take in hand the like matter, they may be accounted rash. I omit other examples: by these promises we may judge more rightly of the deeds of NAOMIE and RVTH. Therefore let us say that this is a peculiar fact, and we must not follow it: Or those women were holy and chaste, yet they did offend in the manner: neither are those things recited in the scriptures that we should follow them, but eschew them. And although the success was happy, yet it was not attributed to the carefulness of NAOMIE, but rather to God's mercy. Saint PAUL in the first epistle to the THESSALY. 5. doth bid us to abstain from the outward appearance of evil. But she is commanded to do that, which hath the outward appearance of evil. NAOMIE useth those arts whereby bawds do entice young women to wickedness, for they do use baths, sweet ointments, and fine apparel etc. Peradventure the success would have been bad enough, if she had not met with a godly man. If she could not have been hid, but have been spied of others, who would not have thought but that she came either for whoredom or theft? Furthermore who would have denied but that NAOMIE as much as lay in her, cast her daughter in-law into the danger of whoredom: she which did before please BOAZ might now displease him by this deed: or if he had been inflamed with wine might have dealtwith her, and that he might afterwards have put her away as a harlot. It is to be added to this, that by the law she was not due to BOAZ, but to a nearer kinsman: who unless he had given over his right, she had done him an injury. I will speak nothing of this, that men ought to woe their wives, and not wives husbands. And although BOAZ did afterward praise it, yet it is not to be supposed that he did allow of all the circumstances. Therefore no man ought to abuse the example of these poor women, & reason thus, if it were lawful for them, it is lawful for us. For the falls of the saints ought to make us more wary, and not to allure us to sin.  
There are old women, who when they hope that by this means, they can make marriages between young men and virgins, they call them to night banquettes, talks, and dances, and sometime exhort them, that they should go to bed together. There are also virgins which do entice youths divers ways to lie with them, saying that they did it of a good purpose, namely, that they might get a lawful marriage: but marriages are not to be made by this means, we must hold on a right course, parents & kinsfolks are to be advised with, before honest men must we contract marriages. How often have those private marriages had a sorrowful & lamentable end?  
And those youths are to be reproved, which, that they may get their pleasure of some women, do promise them marriage, and being defiled they drive them away reproachfully as wh●res, and deny that ever they did make mention of marriage. Honest youths will not marry them which have been defiled by them, yea they suspect that they have given their bodies to be abused before of others, or will do it hereafter.  
But what shall we judge of them, who being taken, do give as a cloak to their whoredom the favourable name of marriage, when as they made no mentionof it before? or what shall we judge of those bawds men or women, who for gain do match those persons together whom they ought not?  
Thou shalt also observe by the way, that she saith that BOAZ winnowed the floor of barley, that is the barley that was in the floor. The Septuagintes have Licman that is to winnow, Licmos a fan or a van. It is added in the night. The Chalde interpreter saith, at the night wind: peradventure they could not winnow it in the day for the heat. We read also of other holy fathers as ABRAHAH, ISAAKE, JACOB and GEDION: so also of the Roman Senators and Captains that they did apply themselves to husbandry, not to idleness, drunkenness, or surfeiting. BOAZ had many which he might have committed this labour unto, but he had rather do it himself, partly for that by the exercising of his body, he might be the more healthy, partly lest he yielding to idleness, should give place to evil temptations, partly that he might stir up his servants to work by his example, for examples avail much every way.   

The 17. Sermon.  
5 And she answered, all that thou biddest me I will do.  
6 So she went down, unto the floor, and did according to all that her mother in-law bade her.  
7 And when Bohaz, had eaten and drunken and cheered his heart, he went to lie down at the end of the heap of the corn, and she came softly, and uncovered the place of this feet, and lay down.  
8 And at midnight the man was afraid, and caught hold: and lo a woman lay at his foot.  
9 Then he said, who art thou? and she answered, I am Ruth thine handmaid: spread● therefore the wing of thy garment over thy handmaid: for thou art the kinsman.  
HOW RVTH obeyed her mother in law, and how she was accepted of BOAZ is in this place declared. She doth promise her to do all things, and she performed it in deed. In the which thing she is not to be accused. For peradventure, because she was newly converted to the jewish religion, she thought it to be the manner, that if she should demand the kinsman of the former husband in marriage, this way she should attempt it: but if she offended, she offended of ignorance, not that ignorance doth altogether excuse her from sin. It doth only lessen the fault, it doth not wholly take it away, as good intent doth also, as they call it. GEN. 38. THAMAR also used a deceit that she might get JUDAH to be her husband.  
This is the duty of children, that they obey their parents, and them who are contained under this name: except those things which they command them to do, be repugnant to the word of God. As if they command their children not to hear holy sermons, if they bid them to put on a Monks cowl, or travel into places where pure religion is banished. If they bid them to kill or to hurt some, or rob, or commit whoredom etc. in these and others they must not obey their parents. For the laws and commandments of God are to be preferred before the commandements of our nearest friends. Our Saviour saith whosoever preferreth his father and his mother before me, is not worthy of me. JONATHAN Saul's son would not slay DAVID being commanded of his father. 1. SAM. 17. chapter. Although it seemed that he was bound to it by two bonds. First because that SAUL was king, and next his father, who commanded it him.  
Next it is written that BOHAZ did eat and drink and cheered his heart. It is also read that other holy fathers sometime did refresh themselves with a larger portion of meat and drink. GEN. 43. The scripture saith of JOSEPH, and of his brethren, that they did drink and were drunken with him. Where the scripture doth not speak of that luxurious drunkenness, which it doth so oft condemn, but of more drink wherewith they are made merry. Saint AUGUSTINE and also Jerome doth witness, that drunkenness is not used for excessive drinking, but for enough as PSAL. 35. they are made drunken with the plenty of thy house, that is they are full etc. God doth command to cast away heaviness in solemn feasts, and celebrate his feasts with joy: Under the government of SALOMON the Israelites came together in great numbers, eating drinking, and rejoicing. The which is to be noted for certain anabaptists and hypocrites, which do condemn pleasures and joys which are permitted. GOD doth give us wine, bread, flesh, fish, and other things which we are to use for meat and drink. PSAL. 104. God doth make the wine to increase, which doth make glad the heart of man: and especially if they who labour hard do rejoice at their meat and drink, they are not to be envied JERE. 31. God doth promise his people that they which should return into their country should abound with those things which pertain to honest pleasures. Yet we must beware lest we abounding with these gifts of God, should forget him, but we must give diligence to use his gifts well.  
That BOAZ lay all night in the floor and slept by the heap of corn: he did so, either that he might betimes in the morning return to his labour, or that he might watch the corn, least thieves should carry it away. It seemeth that the floers or the barns were in the fields and not so fully fenced, but that every body might come in. VARRO. lib. 1. cap. 51. writeth that the floor ought to be in the field, in a higher place so that the wind might blow thorough, and especially round, and in the middle a little a slope that if it do rain, the water may not stay. etc.  
He doth teach householders, by his example to have a care to keep their things, and to be present with their labouring people, for oftentimes through their own negligence that is stolen from them which they have gotten with great labour. In the deep of the night BOAZ turned himself from one side to another, or bowed himself. laphath signifieth to bow, to apprehend, to lie shrunk up together: some expound it to turn from one side to an other. When he did turn himself, and thrust his feet to the foot of the bed, he understood that something lay there, and being afraid, he boweth himself and by feeling (to wit by the apparel) he found it to be a woman, therefore he asked who she was? It was no marvel that he was afraid, he might have suspected some evil spirit which had taken on it a body, had lain at his feet. Alexander of Alexandria in the 2. book chap. 9 writeth of a certain spirit, that as it seemed putting away the bed clothes, lay down in a bed where a good man lay, and drawing near as if it would have embraced him: and the other when he was now almost dead for fear, shrank to the side of the bed, and when it came nearer he drove it away etc. Also look in the 19 chap, book. 4. I could also bring you many other examples of this kind.  
And it is not to be doubted but that BOAZ being amazed with a sudden fear commended himself unto the Lord: for godly men were wont to do so in those sudden terrors, when wicked shapes and illusions of shadows appeared to them. The old fathers as it is read oft times in their writings do cross themselves and so they drive away devils. Lactantius writeth of the virtue of the cross in the 4. book. 27. ●●ap. but we must not think that this ce●●monie of the cross, doth drive away ●●●ils of itself, but because they belee●●● that they were freed by the cross and benefit of Christ, from the power of the devils.  
RVTH answered modestly that she was his handmaid and desired him, that he would cover her with the skirt of his garment: or throw his wing over 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 days laid his wing, or the nethermost skirt of his garment on the woman: So the meaning is betrothe me to thee: and marry me according to the law of a kinsman, or that which is better, hide me under thy wings, take me into thy tuition and defend me. A metaphor borrowed from birds, who do cover and defend their young ones with their wings.  
But in this similitude, is by the way set forth the duty of husbands towards their wives: namely that they shield and defend them, feed and pro●●uide necessary things for them. Good Lord, how many husbands are there which do never think of these things?  
She doth show the cause, wherefore he ought to take her into his defence: because thou art the kinsman. Lest he should think, that she was a bold and unshamefast woman to come into a man's bed in the night unknown: she called to his mind, the law of God of marrying, the widow of the brother or co●in departed. Let not women abuse this place in the defence of their filthiness, neither let them come night nor day to any man's bed, if he be not married to them, especially if he be well drunken, or otherwise cast themselves rashly into danger: for the condition of those times was far otherwise, then at this day it is.   

The. 18. Sermon.  
10 Then said he, Blessed be thou of the Lord my daughter, thou hast showed more goodness in the latter end, then in the beginning, in as much as thou followest not young men were they poor or rich.  
11 And now my daughter, fear not: I will do to thee all thou requirest: for all the City of my people doth know, that thou art a virtuous woman.  
12 And now it is true that I am they kinsman, howbeit, there is a kinsman nearer than I.  
13 Tarry to night and when morning is come, if he will do the duty of a kinsman unto thee, well, let him do the kinsman's duty: but if he● will not do the kinsman's part, then will I do the duty of a kinsman, as the Lord liveth, sleep until the morning.  
THE notable woman RVTH asked of BOHAZ here first husband's kinsman, that he should marry her, as it is immediately before. Now henceforward doth follow, what BOAZ answered to her. Blessed (saith he) thou art, or shallbe of God, or from god. my daughter. The septuagintes do translate it, eulogemene suto curio theo. BOAZ calleth her his daughter, who called herself his handmaid: and he prayeth to god the only giver of all good things, to bless her both in body and soul. Or he saith this, that she had received great gifts of God, and was acceptable unto him. That kind of salutation is other where extant. 1. SAM. 15. SAUL meeting SAMVEL saluting him, said: Blessed be thou of the Lord. In the new testament LVK. 1. chapter. The Angel GABRIEL saluting the holy virgin, said: eulogement suen gunaixi that is, blessed be thou amongst women, that is, thou art in favour with God: it is a great thing to be in favour with a prince, much more with God. Thou art that happy and blessed woman, which God chose out of all womankind, that the messias might be borne of thee: for under the name of blessing, the hebrews do understand all kind of happiness. He saith that her last piety was greater than the first. The first piety or bountifulness was, that she did reverence her husband, when he was alive, and that she loved him, and also she did not forsake her mother in-law, her husband being dead. Her latter piety was, that she, being at liberty from her husband, did not follow lust, she did not seek for young men, were they rich or poor, but she did keep herself safe unto her husbands kinsman, that she might have seed according to the law, and raise up the name of the dead to their posterity. She might have had a young husband, either in her own country, or among the Israelites: but she had rather marry an old man, than do against the law. Notable deeds are to be praised, both in men and women. BOAZ did not allow the manner which she used in seeking a husband, or at the least, he could not have praised it in any other, which had not the like cause. For that which she did, had an outward appearance of evil, but he doth not judge according to the outward appearance of this work, but according to RUTHES' intent and purpose. He thought that that which she did was not of lightness and lust, but at the commandment of her mother in law, that there might be seed raised up according to the law to the former husband. For he doth consider that she hath lived hitherto well, and so behaved herself toward her mother in-law, that she was worthy of a notable husband.  
And because BOAZ did so indifferently judge of that deed which had an outward appearance of evil, & doth take it in good part, truly, we ought not to interpret in the worst part those things, which have the appearance 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. Saint PAUL in the 1. to the COR. 13. chap. saith, love doth not think evil, it believeth all things, it hopeth for all things. Words and deeds which are doubtful are to be well interpreted, but not the evil. Look how much the worse a man is, so much the more suspicious is he. It is commonly said, he that is evil thinketh evil, and in this matter they do follow the nature of the devil. But who so will not be suspected of evil, must keep themselves from these things, which make men to be suspected of others. Numb: 32. chap. MOSES suspected the two tribes and an half, begging the land beyond jordaine, which was very fertile, that they would forsake their brethren in dangers. But after they had declared their purpose, they took away that evil suspicion out of his mind, and out of the minds of the other Israelites: 2. SAM. 10. chap. DAVID sendeth Ambassadors to the king of the Ammonites, to comfort him after the death of his father, but the king hearkening unto flatterers, suspected them of treason, whereof most cruel war arose. Therefore we must not hearken unto backbiters, and flatterers, who do put evil suspicions into men's minds. Also in matters of religion, all things are to be set forth openly and plainly, least grievous suspicions arise in the minds of the simple. For there are some, who although they understand the state of religion, yet they do speak doubtfully of many points of religion, least great men should be offended with them. And the example of RVTH doth teach us, that we be not led by our own affections, or do that which is pleasant to the flesh, neglecting the law of God. RVTH could have had a young husband, but she married an old man, lest she should have violated the law of the Lord. There are widows which may easily have rich husbands, but either they will not have Idolaters, or they will not forsake their fatherless children. Also there are men with whom rich wives would marry, if they would go out of those places wherein pure religion is embraced, into such places where there is no mention made of it. Sometime they do favour their children, lest that if they marry wives such as they would, it should be worse with them, the which, the children ought to be thankful for.  
BOAZ comforteth RVTH whom again he calleth lovingly daughter, lest that she should be afraid of him, but be of good comfort. Peradventure she feared lest she should be accounted unshamefast, or, that he, being not well in temper, should force her to commit whoredom, or else be repulsed. He doth add, that he would do that which she required, that is, he is ready to marry her, for it is known to all the City that she is a virtuous woman, word by word it is, every gate knoweth, that is all the city, either because that judgement was executed in the gate, 〈◊〉 the gate by Sinedoche is put for the whole City.  
First of all in contracting matrimony, thou must look that the modest behaviour and honesty of the woman, which thou art about to marry, be known to all men. But in our times, the first question is of wealth, and the last of manners, it is a good thing if a woman be not deemed, if it be known to all the citizens that she behaved herself well from her youth: it is very filthy on the contrary part, if it be known to bleare-eyd-men and to barbers, that she hath been a woman defiled and unshamefast.  
He addeth a condition, upon which condition he will marry her. I do not deny, saith he, that I am thy kinsman (some do think that BOAZ was ELIMELECHES' brother son) but there is one of nearer affinity to thee. I will confer with this man of this matter, if he will do according to the law of consanguinity, and marry thee, it is well, but if not, I will marry thee, according to the law of kindred. He had rather marry her by and by, but he would not take away the right of his kinsman. If he would have married her, BOAZ had done him an injury, if he had married her, before he had advised with his kinsman. The same reason is also to be had in other matters. justice is that virtue, which doth give so every man, his own. We ought to be so far from withholding those things which are another man's, without his consent, that we ought rather to defend his right from others. And in that he doth not by and by, bid her come to him, and promise her marriage, he doth admonish them which are about to marry, not to make too much haste, or run headlong by following their own affections. For we must beware lest any impediments be found. For there are some things which do either hinder marriages about to be contracted, or do dissolve them which are contracted, those verses are known.  
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, under the pope doth hinder marriage: and also orders, as if any man be a clerk, of which matters, there is no occasion that we should use many words in this place. BOAZ first, concluded the matter with his kinsman. We use in other contracts to consider of all things thoroughly, there is more need of great care in marriage. Also we must beware in contracts, that we do not any thing deceitfully. And it is good, after marriage is contracted not to delai the matter over long, for many dangers which may arise of the same, but to confirm it openly. He affirmeth by an oath, that he will marry her, if the other refuse it. It is also read of other Saints, that oftentimes being not required, they used oaths in weighty matters. This is to be noted against them, which do altogether reject an oath. He sweareth, that he might put her out of doubt. But unless there were a greater religion of swearing in the old time, them is now, truly he could not have put her out of doubt. For sometime even great Princes do deceive others thorough swearing, and oppress them before they be aware. That which BOAZ promised he thoroughly performed.  
He commanded her to sleep until morning: he would not have her in the night to wander in the streets: 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 yield many occasions of great evils. Let them spend their time at home in reading, or other honest exercises.   

The. 19 Sermon.  
14 And she lay at his feet until the morning: and she arose before one could know another: for he said let no man know that a woman came into the floor.  
15 Also he said, bring the sheet that thou hast upon thee and hold it, and when she held it, he measured six measures of barley, and laid them on her, and she went into the City.  
16 And when she came to her mother in-law, she said, who art thou my daughter? And she told her all that the man had done to her.  
17 And said, these six measures of barley gave be me: for he said to me: Thou shalt not come empty unto thy mother in-law.  
18 Then said she, my daughter, sit still, until thou know how the thing will fall: for the man will not be in rest, until he have finished the matter this same day.  
WE must diligently observe the course of this history, for the better understanding of this book. We have heard in the former sermon, how BOAZ taking RVTH in the floor behaved himself towards her: now we shall hear of her dismission, and return to her mother in-law. Yet first it is said, that she slept all night at his feet. After the talk had between themselves of making marriage, they contained themselves in their places. If BOAZ had behaved himself otherwise then he should, truly the holy Ghost, which did not pass over with silence, the drunkenness of NOAH, the incest of Lot, the adultery of DAVID, the denial of PETER, and the sin of MAGDELEN, would not have passed over this. BOAZ doth not abuse the occasion offered him, to fulfil his lust.  
He doth teach us by his example continency and chastity. We read in profane histories of great Emperors, when they had vanquished Cities, they would not see most beautiful matrons and virgins, or have them brought in their sight, or being brought to them, though they looked upon them, yet they did govern their lusts, and send them back again untouched, to their parents or husbands, and so wan great favour with them. The great Alexander, when he was bidden that he should see the daughters of Darius' king of the Persians, which were prisoners and of wonderful beauty, would not go, saying, that it was not in him, that when he had overcome men, he should be overcome of women. But they were rather shadows of virtues, than virtues amongst the Gentiles: for that which they did came not of true faith, but rather of ambition. JOSEPH is worthy to be praised, who oftentimes being provoked by his mistress, who was in love with his beauty, would not do that injury to his master, nor violate the commandment of God (which was not yet set down in tables) GENE. 39 For as a man ought to shun other occasions of evils, so also of adultery. And though thou be alone with a woman, yea in the night, yet the bridles of unchastity are not to be let lose, we must think of the commandment of God, thou shalt not commit adultery: we must think of the punishment of adultery, whoredom, and lust, we must not judge of sins according to the corrupt judgement of the world. How unlike are those young men, who either under the pretence of marriage or by force, do defile maids, or other men's wives: also some old men, which are decrepit do entice other men's wives to adultery (as they did Susanna.) But what do I speak of them, when Monks, which do vow chastity, do oftentimes defile matrons and virgins: And it is evident that for this purpose they do use auricular confessions, and sometimes magical arts: In the mean season if a woman do come into their monastery they do sweep their pavement with besoms. RVTH arose before one could know another for darkness: that is, at the dawning of the day. For BOHAZ said (as the old translation hath) beware least any body do know that thou camest hither: or he commanded his servants (as some will have it) lest they should tell, that she was at the flower in the night, which doth not like me. That is more allowable, that JOSEPHUS saith, that he bad her to be gone, before he raised up his servants: although he did know that he was not guilty, neither that he had done any thing, whereof he might worthily be ashamed; yet he would not offend others, nor lay a stumbling block before them. It is known out of the Gospel; what they are worthy of, which do offend their neighbours either in word or deed: he doth teach us to beware, not only of the evil itself, (as S. PAUL warneth us in the 1. THES. 5. chap.) but also he warneth us to beware of the appearance of evil. There are many things we may say or do, with a good conscience, but we must always have a regard of our neighbour, and all our sayings and doings, must be applied to the edifying of others. If any woman will not be accounted for an harlot, let her beware, lest she show the appearance of an harlot, either in speech, behaviour, apparel, and such other. We must have a care of our good name, according to those common verses.  
Omnia si perdas, famam servare memento.  
Qua semel amissa, postea nullus eris.  
The loss of goods may easily be recovered, by labour and diligence, but if any body be suspected of chastity, it is not so with it. Yet there are some wicked men which take delight in wickedness. isaiah 3. chap. saith of his people, that they have boasted of their sins as the Sodomites: he addeth, he will bring evil on them. JEREM, 3. chap. doth disallow his people, because they had the foreheads of harlots, and would not repent. How many are there now at this day, which do boast of whoredoms, of adulteries, drunkenness, unlawful usuries unjust slaughters, & other wickednesses which should not be known that they did it, if they themselves held their peace? although they which do hide their wickedness, shall not escap their punishment. We ought also to have regard of other men's good names and honesty. BOHAZ doth diligently take heed, lest any should suspect that they had done evil. At her departure be biddeth her to take her cloak or sheet wherewith she was covered, and hold it with both her hands, and he measureth out six measures of barley, that is, six small bushels or measures of barley, Theodorus Bibliander (my most reverent master) doth take it to be an ephah: and the garment being tied together (as it seemed) with a knot, he laid it upon her head. mitpaach is interpreted a sheet, a cloak, others, a vail or a linen cloth: how much barley there was, if it be counted according to our measures, it is hard to tell. It seemeth there was somuch as she could carry on her head, he gave her barley that she might carry it to her mother in-law which was poor, and that she might have also to eat, until she should be married to one of them.  
Let rich men learn, to use their riches well, and to bestow them liberally to the use of the poor. At this time thou hast great occasion offered to thee of exercising thy liberality, in so great perscutions of the godly, and in such scarcity of corn. God will not have them excused which do seek by this to defend their covetousness, that they do not know, who are worthy or unworthy of alms.  
Rabbi SOLOMON writeth (as Lira testifieth) that those six measures were signs of the six blessings 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 ESAY. There shall come a rod forth of the stock of Ishay etc. and the spirit of wisdom, and understanding, the spirit ocouncell, & strength, the spirit of knowledge, and of the fear of God was on him. He addeth out of this saying of RABBI SALOMON, two things to be cosidered on, that the scripture of the old testament, is not only to be expounded, historically, but also sometime mystically: the other, that that saying of ISAIAH is alleged, and understood of Christ, even of the hebrews themselves.  
BOAZ went into the City, without doubt he accompanied RVTH for her defence, & for her honesty sake. For, honest virgins and matrons, aught to beware, that they do not wander in the night times in the streets, without light, and honest company.  
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 business go forward? hath thy kinsman married thee? Parents ought to take an account of their children, yea, if they be well grown in years, and they shall do much good, if their neighbours and kinsfolks do not dissemble, the faults of the children to them. RVTH is not become the prouder for the hope of marriage, but answered modestly to her mother in-law, she doth not answer frowardly, but she doth rehearse in order what was done. Also children which are well aged aught to give an account to their parents: And if their parents be poor, they ought to provide for them and to nourish them: and they ought not to take away those things privily, which they have gotten by great labour: PROV. 28. verse. 24. he that robbeth his father or mother, and saith it is no transgression, is the companion of a man that destroyeth.  
Let rich men learn, that they send not away them which be poor in deed empty. BOAZ would not send away the daughter in law to her mother in law, whom he knew to be oppressed with poverty, empty: Who so doth give to the poor, doth lend to the Lord. Let us rather give many gifts to them, then to dumb images.  
The mother in-law doth bid her daughter in law, to keep herself at home until she did know now the ●atret went: she will not that she should publish it, as certain talking women would. She doth add that BOAZ will not be in rest, before he hath ended this business: good matters are not to be deferred, but that which is meet is to be done by and by.  
Let mothers learn out of these words, to instruct their daughters well; to teach them good things, and to reclaim them from evil. NAOMIE, biddeth RVTH sit down, that is, be in rest and to look for the success, and in the mean season not to doubt of BOAZ his faith. They are to be instructed in religion & good manners, not only in words but in example of life. Next we see how credit is gotten. NAOMIE trusteth this man, that he will keep promise with RVTH, because she saw him endued with some virtues, otherwise she would have doubred of his fidelity: neither would she have believed him by and by after he had promised her. That is true credit, when the sayings or deeds of any man be of force with others. As if he should speak or promise any thing, men would not doubt of his troth, if he doth any thing, men would account it for right. If he command any thing others will obey, if he do give counsel, others do receive it, and do make great account of his judgement. But how is this estimation gotten? Not by flattering, nor by dissembling, but by virtue often showed, with a happy success. For men's minds are kindled with the admiration of virtue, and opinion of God's help. Many think that dignity is gotten, with an outward show of sumptuous apparel, by great titles and by flattery. These truly are of great force amongst fools, but not amongst men of knowledge. But this is a singular gift of God, necessary for magistrates, doctors, fathers of households, also for artificers and merchants. JOB. 29. declareth how much he was esteemed amongst all men, because he did his duty faithfully: & did not leave of to deserve well. Estimation is lost, if we do not perform those things which we do promise, or that those things which we do speak are false, or those things which we do are worthy of reproof. Therefore many undeservedly do complain, that they have no credit, when they themselves do not that which they ought.    

CAP. FOUR  

The. 20. Sermon.  
1 Then went Boaz up to the gate, and sat there, and behold, the kinsman of whom Boaz bade spoken came by, and he said, Ho, such one come sit down here. And he turned and sat down.  
2 Then he took ten men of the Elders, of the City, and said, sit ye down here, and they sat down.  
3 And he said unto the kinsman, Naomie that is, come agarne out of the country of Moab will sell a parcel of land, which was our brother Elimelech's.  
4 And I thought to advertise thee, saying, buy it before the assistants, and elders of my people. If thou wilt redeem it, redeem it, but if thou wilt not redeem it tell me, for I know there is none besides thee to redeem it, and I am after thee, Then he answered I will redeem it.  
WE have hitherto heard, of divers troubles and afflictions wherewith. NAOMIE and RVTH were afflicted: now next we shall hear, how their condition was changed into better. For after that. BOAZ a wealthy man, married RVTH, both of them abounded in things necessary for the sustenance of life. But the holy Ghost doth keep this order in this chap. First BOAZ doth try before the judges, the god will of the kinsman, whether he would buy the little field of NAOMIE, & whether he would marry RVTH according to the law. Next he refusing it, BOAZ married RVTH, therefore all the people and the elders rejoiced at them. thirdly, when he had begotten his, first borne son, the women blessed NAOMIE his grandmother. Fourthly the genealogy of BOAZ is described.  
This chapter is replenished with much doctrine, as we shall hear (God willing) in their places. And first we see that godly men may be raised by the grace of God out of great poverty, and lifted up unto great honours. BOAZ said unto. RVTH ask marriage, that he would marry her, if the nearer kinsman would not marry her. The next day he sat in the gate as a chief judge, according to the opinion of the hebrews, who said that he was IBSAN the judge, and when the kinsman came by (of whom he had spoken to RVTH) by chance or rather by the providence of God, he commanded him to come to him, and sit down and by and by he called ten elders, and he commanded them to sit down, and he said open his cause.  
As concerning the phrase, He said no, such one, come hither and sit here? The Hebrew words, Almoni Peloni signify nothing, but are only put in stead of some proper name, which we leave out either because it is known, or do not, remember it, or because we will not name it, the Grecians do call o dei●as▪ Some men do think that his name was not concealed without the providence of God, for that he was not worthy to be remembered of good men, for that he despised to raise up the name and seed to his brother.  
The old hebrews did ●it in judgement in the gates, or about the gates of the City, all men beholding and hearing those things which were done: as this day also in many places public judgements, especially of lice and death, are exercised openly. They do allege this reason wherefore the Senate is holden in the gate: that every man might quickly find the place, that the country men needed not to go into the City, and spend much there, and that every one might go to their houses, their business being ended. Furhtermore, that many witnesses may be easily gathered of them, that go out and in. Or the gate is simply taken for the court. The Chaldeans do translate at the gate: that is to say, the house of public judgement, at the court: peradu●ture because those houses had great gates. The Romans gathered their counsels for the most part in the temples.  
He called together the Elders. The hebrews do call Zacan, judges, of their age, as the latins do also call them Senators and fathers, amongst the Grecians, also the senate is called Gerousi● from a word that signifieth age. They choose for the most part the Senate, by whose council the common wealth is governed of the elders, which seem most fit for this matter. For they know many things, and have learned many things by their own hurt. Next they are not so carried by their affections as youths, but they do administer things with mature counsel. Furthermore, when they are near to death, they think, or at least ought to think, that they should do nothing against public justice and religion, for shortly God will take an account of their deeds and sayings. When PISISTRATUS the tyrant, asked SOLON what encouragement he had, that he did withstand him so sharply: he answered old age. Valerius maximus writeth of Cesselius, that when he did not obey the Triumuerie, & did speak many things freely against CAIUS CAESAR, his friends warned him that he should take heed to himself: he said there are two things which do make me verio bold, namely old age and want of children.  
It is said that those elders sat down. By sitting down is signified, that judges ought to be of a mind quiet, peaceable, and calm, not to be troubled with affections, and that attentively they should hear them which plead in the court, & not with a wavering mind. SERVIV● noteth lib. 9 Anei: In ancient time men used this phrase to sit, for to advise, 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 hebrews do call cousins brethren) therefore I would bring it to thy care, that is, show 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 nearer, and if it doth not please thee to redeem 〈◊〉 I would thou shouldest tell me, he by and by, answered, I will redeem. BOAZ addeth presently that he must also marry RVTH, if he will have the land.  
The jews had their peculiar laws of Inheritances and successions. NVM. 27. and 36. chap. the land of Israel was divided into 12. Tribes: of which every one of them had their possessions, which God would not have mingled; and the inheritances of one to be transported to another, The father's being dead, the children succeeded in the inheritance. The sons ought not to marry wives out of their own Tribes: the daughters also ought not to marry others out of their own tribes: If any man died without Children, the brothers did succeed, but if they had no brothers, the kinsman. LEVI. 25. chap. no man ought to sell the inheritance of his possession: but if any man be poor and be constrained to sell his grounds, he ought to offer it to his kinsman, if they will not, then to some of that tribe: but in the mean season the seller hath gotten money, he may always redeem it from the buyer: alength the possessions return to their old masters in the year of jubilee. Ly●●no●eth upon this place that women d●● not inherit, but if a wife remain after her husband be dead without children, she was to have part of the inheritance to maintain herself.  
And she might sell as much as was hers, and so it is said, that NAOMIE would sell after the same manner, that part of the ground & of the field, which was left her by her husband and children, which by the law she had the use of whilst she lived. But it was not lawful to sell the ground out of her husbands family, but to his kinsmen. As concerning the phrase to reveal any man his ears (which is oftentimes used in the holy scriptures) signifieth to admonish or to show any thing, or to reveal some secret thing to any man. The latins use this phrase to pull one by the care, for to admonish one. VIR. ECLO. 6.  Cum caverem regem et pralia Cynthius aurem ve●● 
For that was the manner (as Mancinellus saith) of those, that put men in remembrance, and warn them to do or to remember something: look in the Proverbs of ERASMUS, to pull the ear. If no body will redeem, the third person is put for the second, if thou wilt redeem it, let me know it. First in this place we have a notable example of performing promise: He said he would marry RVTH unless she was that day married to another. Now he doth perform without any let, those things which he promised to do, and although it was privily and without witnesses, yet he doth without delay perform it, and he doth free himself from his promise. Furthermore if any man doth promise marriage to another, or any other things let him perform the same faithfully, as if thou dost promise a certain sum of money to any body etc. But before he doth promise, let him diligently consider, whether he can perform or no, that which he hath taken upon him, And that thou mayst perform it, thy pleasures is to be lessened, and thou must labour night and day. PROVERRS. cap. ●. SA●OMON doth command him who doth give his word for another, not to rest before he be freed, he doth not bid him to break his promise. If bands be made or an oath taken, the greater care doth lie upon us. There is so great lightness in men at this day, especially in marriages? that many do openly deny those things, which they privily promised to the poor, the needy, and the strangers: nay, they do not perform those things, which they have bound themselves unto by oath.  
Next here is an example of righteousness set before us, he did not defile RVTH, that he might put another from his right, and get both the wife and ground to himself: for at this day the course of the world is bend this way, that many do defile virgins, that they may be that means keep them without the consent of their parents and kinsmen: justice commandeth to give every man his own: They are m●●st which do challenge those things, which by right of inheritance belong to others or do fell or defile their folks children: God's law doth condemn children stealers to death. But how many are there this day which trusting to their riches and power, endeavour to spoil others under the title of justice.  
Furthermore, let us learn to deal wearelie with covetous, crafty, & contentious men, such as that kinsman seemed to be, BOAZ as it is to be supposed knew the manners of this man, he doth not deal directly with him, as if he should say, by and by thou must raise up seed, of the wife or widow of thy kinsman, which is left behind, he dealeth with him overthwartly. 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 means attain to his purpose. We ought not always to utter all things by and by, but we must keep every thing for a fit time. God commanded SAMVEL. 1. book. 16. chap. who should anoint DAVID to be king, to take a calf, and to say, he will offer ●●●erifice to the Lord, lest he should fall in danger of his life.  
Furthermore we learn by the example of BOAZ, that matters of controversy are to be propounded in the judgement place, in few fit and plain words ●e himself doth propose the matter: In some common wealths proctor's do it, to whom also it should not be granted, that they should hurt the good name of others, and should babble out many words, nothing appertaining to the matter, and so should weary the judges, and draw away their minds from the matter propounded, as some are wont to do.  
Moreover we learn, that it is lawful for a godly man, to sell, to buy, to bestow, to change, to redeem his goods, for this is not accounted as a fault for good & godly men in the scriptures. But it is red, je. 32. cap. JERE. the prophet by the commandment of God, bought the field of Hanameell, by the same law whereby this man is bidden to buy this ground. We must see that contracts be made according to the law of equity, & so that we be not ashamed, how many witnesses can testify, after what manner we have dealt with our neighbours.  
Also this is to be noted in the last place, that those judges and that kinsman sat down, they hold their peace, they do not interrupt BOAZ his speech, they do not raise any tumult: so let judges and them which appear before judges hearken, let these men being bidden or commanded answer, let the others give just judgement according to the laws.   

The. 21. Sermon.  
● Then said 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 stir up the name of the dead, upon his inheritance.  
ALthough BOAZ would willingly have married RVTH, for her honest behaviours, as soon as it was demanded of him, yet he would not do this without the knowledge of that kinsman, who was nearer in the degree of blood: therefore he called together the elders, and declared the matter in their presence. And that he might avoid brabbling, he first asketh the kinsman whether he would buy the field of ELIMELECH according to the law, but when that did please him he commandeth him by the same law to marry RVTH, which he refused to do.  
But that we may the better understand this and the former chapter, and also other places of the holy scriptures, I will repeat the words themselves of the law, of raising up of seed to the brother. It is thus read in the 25. chapter of deuter: If brethren dwell together (in the same City or village, that is to say at the same time, and both their possessions in one place) and one of them die and have no son, the wife of the dead shall not marry without, that is unto a stranger, but his kinsman shall go in unto her, and take her to wife, and do the kinsman's office to her. (Targun translateth that he should marry with her Santes doth translate it, that he should contract affinity with her) And the first borne which she beareth shall succeed in the name of his brother which is dead, that his name be not put out in Israel, (or let him succeed or he shall succeed in the name of his brother, some men think the meaning is, he shallbe called the son of the dead, and the inheritance of the dead shall pertain to him) And if the man will not marry his kinswoman, them let his kinswoman go up to the gate unto the elders, and say my kinsman refuseth to raise up unto his brother a name in Israel: he will not do the office of a kinsman unto me. Then the Elders of his City shall call him, and commune with him: if he stand and say I will not take her. Then shall his kinswoman come unto him in the presence of the Elders, & lose his shoe from his foot, and spit in his face: R. SOLOM: doth interpret it, before him, and so bring shame to the unthankful man, and answer and say, So shall it be done unto that man, that will not build up his brother's house. And his name shallbe called in Israel, the house of him whose shoe is put off. This law hath many points. First, If a brother doth die without children, his widow ought not to marry a stranger, that is, a man of another family: but to a brother or to another kinsman of their former husband: and one refusing, let another succeed who is most nigh, as it appeareth by this book: Secondly the first son which was borne of her ought to be called according to the name of the dead brother & succeed in his inheritance. 3. If the brother of him that is departed shall refuse to marry his widow, she ought to show that to the judges, that they should admonish him of this law, and persuade him by divers means, whereby he may be persuaded to marry her. 4. If he cannot be persuaded to these things, that widow shall openly come and unloose openly his shoe, and spit in his face, & as if it were to note him by this public ignominy. Some men do think that these ceremonies do signify, that she was at her own liberty after this, and had power to marry whom she would. Also there was an old custom before the law as it appeareth by the history of ONAN in the 38. of GEN. that the brother should raise up seed to his brother, without this cause it was not lawful for a brother, to marry 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 forbidden by God are noted. If she had Children of the former husband, it was also incest, if a brother should marry that widow. Also in the new testament, S. john Baptist doth grievously rebuke HERODE, because he defiled himself, by keeping company with his brother's wife, he being yet alive.  
God showeth the cause wherefore he made this law: yet he is not bound to give us an account of his laws and judgements, but such is his mercy that he doth oftentimes show to us the causes, wherefore he doth or command us something. Which of us doth show his servant the reasons wherefore he biddeth him to do this or that? but what cause doth he render of this law? least his name be blotted out of Israel, lest his family do perisne, and his inheritance be translated unto other families. If widows should marry strangers, and part of their goods should be translated into other families; their inheritances should be scattered and brought to nothing, & their families should perish-thorough poverty. For oftentimes we see it come to pass, that good families are dispersed through poverty, but GOD would have a distinction of tribes and families in Israel for the promises of the Messiah, who according to the flesh, should come of the 〈…〉. And it is very profitable to common wealths if they have old and noble families amongst them: for they can take in hand great matters, which come of them, and especially for the government of the common wealth. For we willingly submit ourselves to them to whom the dignity, and the nobleness of their family doth bring authority. Also they who have noble ancestors, will do nothing unworthy their virtue to bring themselves into infamy. For new start up men do either use their government wanton, or are hindered by the envy of other men, the which both the old histories of the Romans and the Greeks and other nations, and also experience do witness. Therefore God would after this manner do good to the common wealth of Israel, that they might always have fit men, who might profitably govern the common wealth. But it oftentimes cometh to pass, that the sons of noble men are faulty, yet if a spark of their parent's virtues shine in some of them, the honesty of their ancestors and credit they had in common wealth, doth get them great authority. Furthermore this law doth provide for widows, for unless this law did defend them, many should by and by be cast out of their houses, which they have governed well before: but by that law it is lawful for them to keep their husband's possessions, if they marry the brother or the kinsman of him that is departed. Also Gods will was to prevent the disorders of Brethren. Some do oftentimes wish the death of their brother, that they might possess their inheritances, but this cannot come to pass, except the brother doth die without children. Also this law doth admonish others of their duties towards the dead, lest they suffer their names to be abolished. Aphricanus noteth an other cause of this law, who as Eusebius witnesseth, writing of the genealogies diversly reported by MATT. and LUKE, amongst other things saith, those are accounted natural successions, which descend from a true seed or blood: and those are legal when a son, being begotten, by another doth possess. For when they had not yet the hope of the resurrection, they did hereby imitate as it were a certain image of the resurrection, lest the name should be blotted out through barrenness. Augustine against Faustus the Manich. lib. 32. cap. 10. Tom. 6. doth expound this law spiritually. In that a brother is commanded to marry his brother's wife, that he might raise up seed to him, and not to himself, and should call that child which is borne to him by his name: what other thing doth he show in a figure, then that every preacher of the Gospel ought so to labour in the Church, that he might raise up seed to Christ for the brother that is dead, who died for us all: and the seed which shallbe raised up, shall be called by his name, etc. some men do also think that it signifieth that they who are once numbered as Citizens of the spiritual Israel, shall not perish. Christ in the Gospel saith, Rejoice because your names are written in the kingdom of heaven. And if any should object whether could not their families be preserved by other means and those dangers avoided etc. I answer we must simply obey gods law, who doth best know why & wherefore he doth do all things.  
This law continued long, whether it be ceremonial or judicial, their possessions were confused by the Assyrians and babylonians, that there could no distinction be seen, and so for a time this law had no use, but after that the jews returned into their country, they began to distinguish their possessions and kept them again as it may be gathered by that case which the Sadducees proposed to our Lord of that widow which married seven brethren, one after, another whereby they would corruptly gather that there should be no resurrection of the dead. MATT. 22. cap. MA●c 12. LUC. 20.  
But after that Christ had suffered the death of the cross for us, as other ceremonial & political laws were abolished, so were these also: and sith all the policies of the jews are blotted out, and they are dispersed through the whole world: although they would gladly keep this law, yet they cannot: therefore let no man take this law as a colour of his wicked lust and incestuous marriages, for the cause being taken away, it hath now no more place. And although the laws ceremonial and judicial be abrogated, yet their marrow and kernils are to be observed, as in this law that we have a regard of the dead: that we do not change inheritances (the which both others and especially adulterers do, which oftentimes do privily thrust in a strange heir) also that brothers should be careful to preserve the children of their brothers and kinsfolks.  
Now it may be understood by all these; wherefore BOAZ would not marry RVTH before the other kinsman had yielded up his right. And because that kinsman would redeem the ground, BOAZ added that he could not buy the ground, except he did marry RVTH, and preserve the seed and name of his kinsman.  
But before I leave this, it seemeth not to be omitted, that some men do reconcile that law which is written in the 18. cap. of LEVI. of the shame of thy brother's wife, which is not to be uncovered, with the other law which is written in the 25. chapter of Deuteronomie of raising up the seed of thy brother, as they say, that is to be understood of the wife of thy brother remaining yet alive, which doth not yet agree, for the same might be said of other people, with whom it is not lawful to marry. Furthermore they which are not of so near of kin are forbidden. S. Augustine writeth thus of this sentence in the 6 quest, upon LEVIT. Thou shalt not uncover the filthiness of thy brother's wife for it is the filthiness of thy brother and of thy father. The question is asked whether this is forbidden to the brother alive or dead and it is not a small question. For if we say the scripture speaketh of the wife of the brother living, for both of these are contained in one general commandment, whereby a man is forbidden to come to another man's wife, therefore what is the matter that he doth so diligently distinguish these persons, which he calleth of the same stock by proper prohibitions? Also whether is that commandment of the wife of thy father, to be understood of thy mother in law, thy father being alive or rather dead? For thy father being alive, who doth not see it much more to be forbidden, sith a man is forbidden to defile the wife of any other man by adultery? Therefore it seemeth to be spoken of those persons, which not having husbands may marry, unless they be forbidden by law: as it is reported to be a custom amongst the Persians. But again if we understand that he is forbidden to marry his brother's wife, he being dead, it is contrary to that the scripture biddeth of raising up seed, if he die without children, & by this that prohibition being gathered with this commandment, the exception is to be understood lest they be contrary one against another, that is, it is not lawful for any man to marry the wife of the brother deceased, if the brother deceased doth leave children: or else that was forbidden as a thing not lawful to marry a brother's wife if she had been put away from him by a bill of divorcement: for then as the Lord commanded, that MOSES should give forth a bill of divorcement for the hardness of the hearts of the jews, and by this dismission he might think that any might lawfully marry with his brother's wife, where he did not fear adultery, because she was put away by a bill of divorcement.  
And others do take this law in LEVITICUS, that thou shalt not marry thy brother's wife simply without any exception, as the law against manslaughter, adultery, theft, etc. lest incest should seem to be commanded and all the other laws seem to be contrary among themselves: neither say they must we think that God granted this marriage for an outward profit, which he called before incestuous. For by the name Brethren, in that former law is not to be understood natural brethren but kinsmen, after the manner of the hebrews, & truly even those whose marriages were not forbidden. For brother's children and sisters children are called brothers. But that I may note this by the way, brother's sons are called Patruelis, Brothers and sisters sons amitini, Sister's sons consobrini. In this self same chapter, ELIMELECH is called the brother both of BOAZ and of his kinsman. S. Augustine writeth thus against Faustus, Manich. the scriptures declare that kinsmen & kinswomen were wont to be called generally brothers or sisters. LOT is called ABRAHAM'S brother when that ABRAHAM was his uncle, by the use of the which word, they are called the brothr of our Lord in the Gospel not only those which the virgin Mary bore, but all his kinsmen which were of his kindred.  
ABENEZER testifieth upon LEVITICUS that the old Hebrueswere of this mind. But the Cabalists, having weighed the matter better, were not of this mind. Also in our time there was a certain learned godly man deserving well of the Church of God, and he was of this mind. And so he expoundeth the 22. chap. of MATT. of the 7. brothers which married one widow, because they were kinsmen amongst themselves: but in those degrees, wherein it was lawful for them to marry one & the same woman. It may be proved by two arguments that this law of raising up seed to the brother is to be understood of natural brethren, out of this little book of RVTH. First NAOMIE who could not be ignorant of this law, doth persuade her daughters in law that they should go home, for if she should have a husband, and should have hope of children yet it was not needful for them, that they should stay until they were men. Next BOAZ saith, that the other kinsman should buy the ground by right, and marry RVTH because there was none nearer than he. Next the second kinsman was not admitted of him unless the former refused. ONAN was punished for this cause because he would not raise up seed to his brother. GEN. 38. Furthermore we must not by and by depart from the propriety of the words in the laws, especially if they be not set down other where. And the Hebrew word jabam, signifieth no otherwise than a husband's brothers jafamah a woman, which is to be married in this case by the law of affinity or kindred. Therefore this law is first to be understood of natural brethren, next it is to be applied to other kinsfolks. Therefore that other judicial or municipial law in deuter, is an exception against that general and moral law in LEVIT. which as we have said God hath left out for certain peculiar causes. Neither is there any cause wherefore we should have it this day in use.   

The xxii. Sermon.  
6 And the kinsman answered, I cannot redeem it, lest I destroy mine own inheritance: redeem my right to thee, for I cannot redeem it.  
7 Now this was the manner before time in Israel, concerning redeeming and changing, for to stablish all things, a man did pluck off his shoe, and gave it his neighbour, and this was a sure witness in Israel.  
8 Therefore the kinsman said to Boaz, buy it for thee: and he drew off his shoe.  
THat kinsman, when he heard say that NAOMIE would sell her field, said 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. He showeth the cause, lest he should destroy his own inheritance. But how should he destroy it? peradventure RVTH was young and he feared lest he should beget many children of her. Whether he had wife and children before, it is not set down. Also the law of marrying thy sister in-law, doth not express whether a sister in law ought to marry a brother having a wife and children before. Truly if he had a wife & children before it would have been very unprofitable to have married a new wife, and begat more children. For children begotten of divers mothers, do very seldom agree amongst themselves. Furthermore he saw that RVTH was not only poor, but also that he should nourish NAOMIE, who was old. He did not fear that if he should have more grounds, he could not till them (as it oftentimes cometh to pass, and therefore it is better to till few well then many evil) for he would have the field, but not the wife. LIRA noteth, that some of the hebrews 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 deuter The Ammonites and Moabites shall not enter into the church of God for ever. But if he had said and alleged this, he had said untruly, for that punishment doth not fall on women, or by consequent on their children begotten of a man of Israel. Therefore it is to be understood of the Children, he had already by another woman: For if he had married RVTH he must have taken pains, for the bringing up and provision of his children, now had by others, that he called blotting out, according to the common manner of speaking, which is spoken of any man when he hath taken notable loss, it is said he is destroyed or blotted out.  
He did not offend in this that he had a care of his household, and that he had rather increase his inheritance, then spoil it. For as long as we may increase our riches without the shipwreck of conscience, we ought to do it. 1. TIMO. 5. If there be any that provideth not for his own, and namely for them of his household, he denieth the faith and is worse than an Infidel. But the care of their household ought not to draw them, by usuries and other unlawful ways to get riches. And in this that kinsman offended, whosoever he was, because he was inconstant, one while he said that he would buy the field, now he refuseth it saying, that he cannot take the ground together with the widow: he speaketh contrary of one and the same thing. Next the lawdoth please him as far as it is profitable to him, where it was not, there he reicted it.  
And what impudency or boldness was this that he saith, that he shall destroy his own inheritance, if he do that which God commanded his people for the preservation of inheritance: will he seem to be wiser than God? Doth not God preserve families, and promise and bestow his blessings on them that obey his commandments? Can any family be safe or without danger, whether God will or no? If he were in danger of his riches, could not GOD increase the same again? should he not have thought that this should be for his brother's honour?  
This man hath many fellows in these days. How many are there which speak very largely of the doctrine of the Gospel, and do extol the same with wonderful praises, because they hope, they shall get credit and wealth by it: but after they cannot obtain that which they sought for, or having obtained it, fearing dangers, lest they should lose their riches, they hate it, and speak reproachfully of it? Truly many do only allow some points of the doctrine of the Gospel, as that it offereth to us all good in Christ, & they reject that which it delivereth of taming the flesh. They do hate auricular confession, excommunication and the popish fasts: But they do keep drunken feasts and may-games, and other such kind of feasts straightly. The subjects do willingly hear the duties of their Lords: but they refuse to do their own. To be short when it is for their profit they do allow of the laws and commandments, but when it is unprofitable, they are displeased with them & do wholly despise them. Some of the contrary part, do dispraise and despise false worships, and superstitions, by and by being smoothed with the dainty dishes and gifts of false teachers, they turn their fails, & praise & defend them. The author fascicul● temporum a writer not to be despised, writeth of a certain master, who disputed much against plurality of benefices, as they are called, and against the riches and pride of the prelate's, which when it was told to the Pope, he said, let us give him a good preferment, and these and those benefices, and he will be pleased, which when it was done, he by and by changed his mind, saying he never understood this matter before now, because he was suddenly of a poor man made rich. And how many are there now, and have been in all times, who were no otherwise persuaded then this kinsman, which think they should perish, if they did lead their life after the law of God? As if they should rest on the Saboth days, and grant their servants also rest, & yield meat sufficient to their servants and hirelings: or give great alms to the poor, when as in other things belonging to their households, they should rather have a regard to save etc. This is common, that by the transgression of God's law, men would avoid dangers and increase their riches.  
And after this kinsman denied to marry RVTH, and to take her ground, he doth exhort BOAZ to use his privilege: he doth renounce his right, by words, and by an outward sign and token. The law doth command a sister in law, if her kinsman will not marry her, to pull of his shoe, and spit in his face, adding; so let it be done to the man, who would not raise up seed to his kinsman: and this man's house shall be called the house of him, whose shoes were put off. The jews had many superstitious opinions of this shoe, of what leather it was and how it should be made, and many other such foolish things: whereby it may be perceived how the fall away in the expounding of holy scriptures, which cast away Christ the true light. In this place the man himself pulled off his shoe, and not the kinswoman to note him with ignomy: nor spit in his face: peradventure because BOAZ did willingly take his place, accepting of the ground together with the widow. It is not said that RVTH was in the gate, namely because that the kinsman was callenged to do his duty by BOAZ (as BORRAV● writeth) not by RVTH.  
And I think that this law must not be expounded, as it is commonly by that law in the 25. chap. of Deuter. of pulling off the shoe by the sister in-law etc. But I do think that it doth simply declare, that this was a solemn custom amongst the jews of buying and selling of fields, as if any body will deliver over his right, and give his possession to another, his shoe being drawn off he gives it to another, and he draws it off himself. And therefore I think that by the shoe is signified, that the buyer hath hereafter power to walk and go through it, or over that field which was delivered him of the seller. Some men do think that in the conspiracy of ABSALON, DAVID went barefooted, because the putting off of the shoe was a token of giving place. 2. SAMVEL. 15. Our country men profess that they give over their right by giving the hand, globend an die hand. Some do think that the Prophet doth allude to this when he saith in the 60. Psalm. 10. verse: I will cast my shoe over Edom Naeli: some do expound it my fetter. In the 108. these same words are repeated. Santes Sagninus doth cite R. Himanuel, who doth expound it both a fetter and also a glove. Now the word Naal signifieth to go and to shut or to lock. The same rabbin addeth that it was the manner of kings when they besieged fortified towns, to cast into it their gloves, declaring that they would not departed from it before it were taken. Santes doth apply that hither, that Cicero writeth in 11. Philippica of Antoni. For he was wont to take manacles, those are gloves, lest they should fear any longer besieging. Yet this place of Cicero may otherwise be expounded. For Manacles are such wherewith the hands are bound, gives those things wherewith the feet are bound: It is read in Virgilles Aenei 2.  
Ipse viro primus manicas atque arcta levari,  
Vincla jubet Priamus etc.  
Priamus having pity upon Sinon, loosed his manacles, which by epexegesis are called strait bonds. PLAUTUS in ASINARIA, the manacles could scarce compass his hand etc. therefore the meaning is, he was wont to give himself by and by into the hands of his enemy. There are also gloves of iron to defend the hand. Juvenalis  
Quale decus rerum, si coniugis auctio fiat,  
Baltheus & manicae, Cristae, crurisque sinistri.  
Dimidium tegmen. If thou understandest it this, than this is the meaning: they were wont by and by to take away their armour, and deliver themselves to their enemies, they will fight no more etc. If thou dost understand it of the sleeve of the garment, it is the same meaning, because that by and by their weapons being put away, they put on their apparel. In Virgil the 9 book Numanus upbraiding the Trojans being besieged, saith: And their coats have long sleeves, & their heads are attired with mitres. But these things by the way. Hitherto belongeth that also the Chalde paraphrase doth expound this place by the interpreter Quinquarborus. And this was an old and usual custom amongst the Israelites, when they did take, or give, or redeem or change one with another, that they might make sure, he drew off (who granted his right) the glove of his right hand, and by that he did give his possession to another: so truly the Israelites were wont to give over their possessions, to their neighbours before witnesses: furthermore the redeemer said unto BOAZ, buy it for thee: Then BOAZ took the shoe of his right foot, & came into possessien etc. Here I do reméber the history of Conradinus the last Duke of Suevias', nephew to Frederick the Emperor: who as Aventinus writeth in the 7. book of Chronicles of the BOIARS complaineth much of the injuries of the bishops of Rome, now yielding up his neck to the hangman to be cut off, he throwing up his gauntlets or gloves into the air said, that he yielded up by his right his kingdoms of Arragon, to the king his kinsman, etc. and these things fell out, anno. 1258.  
It appeareth that the Elders in many things did use the same rites and customs. As in betrothinges amongst the Romans, the Bridegroom gave to the Bride an iron ring, Plinius in the three and thirtieth book the first chapter: afterwards they began to give gold. Also they did use water & wine in contracting of marriages, as a sign of marriage, in the house of the married wife, the keys are given her, and when she is divorced, they are taken away from her again. Amongst us the bridegroom and the bride do join hands together, which is a sign of making marriage. At this day the keys are given to the conquerors, the right of governing the city is delivered to them. Also in the handling of servants to give them a box, and drive them about house. Also it was almost common in all nations, that they used some custom in the manner of choosing. These were the ensigns of Emperors in old time, ivory chairs, Laurel Crowns, ivory sceptres, purpell, sergeants with rods and faggots and fire carried before them. The German emperors, as TRITEMIUS witnesseth, first the sword was girded to him, next armour for his shoulders were put on, after the sceptre was given them, after the crown was put on their heads. In other kingdoms the spear is only given them, sometime the sword, sometime both. If any body will know more of these matters, in the 22. 23. chapped. of the most noble embassad our of the common wealth, and the most studious searche● out of all arts of antiquity FRANCISCUS HOTOMANUS FEUDISTICUS, of the which many things of this kind are diligently observed and marked of him out of divers authors. That kinsman doth yield up all the right that was his, he doth not ask the field for him, and give RVTH to BOHAZ, as they who leaving others in commodities do bend themselves to their own commodities: and although they have no right to others or their goods: yet against law and right they challenge those things to the which they are driven to cruelly by the wantonness of princes.   

The. 23. Sermon.  
9 And Bohaz said unto the Elders, and unto all the people, ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilions, and Mahlons of the hand of Naomie  
10 And moreover Ruth the Moabitesse the wife of Mahlon have I bought to be my wife, to stir up the name of the dead upon his inheritance and that the name of the dead be not put out from amongst his brethren, and from the gate of his place: ye are witnesses this day.  
HERE is declared what BOHAZ did, after that the kinsman (whose name the holy ghost of purpose concealed) had yielded up his right. First he saith plainly, that he hath gotten the possessions of ELIMELECH and his sons; then that he will take RVTH the Moabite to wife, and that not for lust, but lest the name of MAHLON, who was departed, should be blotted out from amongst his brethren, that is, his kinsmen, & from the gate of his place: that is, from Bethlehem. By which words, he showeth the excellency of his stock, that many of his kindred have sat in the gate; that is, have been judges. And it had been a thing to be lamented, that so noble a family should perish, which might in times to come yield governors for the people  
Here it is demanded, whether BOHAZ did not against the laws, for biding to marry strangers, within the which, though the Lord comprehendeth those nations which he had appointed to destruction, yet we have showed before, 1. chap. 3. Sermon, that they also do extend to other infidels, by reason of the dangers of idolatry. But where there was no danger of falling away, it was not altogether unlawful to marry. RVTH was now converted to the faith, and to the worship of God alone, and had given testimony of her faith by her especial good works. So the father of BOHAZ, SALMON DAVID'S great gandfather, married RAHAB a cananite, who had preserved the spies and had made a notable show of her faith. There must always be more regard had of the true worship of God, then of riches and kindreds. ABRAHAM. GEN. 24. bound his servant by an oath, that he should not go to the cananites, but to his own kinsfolks to seek a wife for ISAAC his master's son. ISAAC or rather REDECCA sendeth her son JAACOB to LABAN, lest he should marry with Idolaters. GEN. 28. It behoveth parents to follow this example, when idolaters go about to make marriages, they promise many things which they do not afterwards perform. He that loveth danger (as it is said) shall perish in it. The daughters which are bestowed upon superstitious men, are subject to more danger, then young men which are married with superstitious Idolatrous women. Let children also remember their duties, and not seek for such matches against the good will of their parents. It is accounted as a fault in ESAV, that he offended his parents by marrying idolatrous wives, GEN. 27. That matrimony which is lawfully contracted, with the godly hath many troubles, what good then wilt thou look for of that unequal marriage? Otherwise to be conversant with the Idolaters, it is dangerous and troublesome, what if thou wert wholly bound to them? Deceive not thyself with a vain hope, that thou canst win thy wife, or the wife the husband, for we see the contrary come to pass, for the most part. And it is commonly known what befell to SALOMON the wisest man that ever was, when he married idolatrous women. BOAZ dealt publicly in the place of judgement, of both these points, first of the possessions: then of the marriage with RVTH, and he did nothing secretly admonishing us by this his fact, that we should so bargain, in buying, in selling, in changing, and redeeming, as if we did the same, publicly in the judgement place before many witnesses, or in the sight of all men. How many are there, which do so bargain with their neighbours, that they dare not for shame tell, how they made it, and what were the conditions of their bargains? They name a some of money, which they should have given to their neighbour, they say they dealt lawfully with him without deceit, when they know they lie: Furthermore they will have, their lying books witnessed with good men's seals. It should have been considered, that there is an account to be given, and that we shall have two witnesses against us, namely, our own conscience, and God the beholder and revenger of our sins. But marriages must not be contracted secretly, but before witnesses, no man must be deceived in marriages, but all things must be done with good faith. Secret marriages which are commonly made by bawds, vain promises, drunkenness and such other means have seldom a good & happy end. Let not maidens hearken to young men which promise them marriage, if they would first deliver them their bodies to be abused. For if they were honest, they had rather begin their marriages with thee with prayers made in the holy assembly, then by lying with thee. It was also both well, and wisely appointed by the old fathers, that they which should be married, should be joined together by the minister of the Church publicly in the holy assemblies. For hereby we do declare that marriage is a holy thing, and not a work of darkness, whereof we should be ashamed. They which do evil do fear the light, and do seek for corners & darkness. Herein are also other commodities. For we see which are lawful matches, which not. This also provoketh them which are married to perform the marriage faith, each with others, because that they promised the same by words and by giving of the hand in the holy assembly, the minister of the Church going before. If any man, in the presence of three or four, promiseth that, he will do any thing, he will thoroughly perform the same, if he be a good man, and may do it with a good conscience, how much more, aught married people to perform those things, which they have promised one to an other, in the sight of God, and his angels, and the whole Church? Furthermore, the whole Church, prayeth that the marriage may be happy and prosperous, whereof more shallbe said hereafter.  
BOAZ said to the Elders and all the people, ye are witnesses (afterward he rehearsed it) that these and these things I have done. They answered, we are witnesses, as if they should have said, if it be necessary, we will testify, how this matter was brought to pass. Let witnesses speak those things which they have heard, seen, or know, upon some certain ground, let them not be light persons, or liars. They do offend greatly, which will say nothing, lest they should offend any man, or do not speak those things rightly which they do speak, they do utter another man's words in another sense, some things they add, some things they omit, which do appertain to the matter.  
These are false witnesses, whom SALOMON. 6. PRO. numbereth amongst those six or seven things, which the Lord abhorreth, and in the 19 chap. he saith twice a false witness shall not be unpunished, and he that speaketh lies shall perish. A false witness offendeth grievously, for he deceiveth the judge, who believeth the witness that were sworn according to that saying, in the mouth of two or three witnesses every cause shall stand or fall. Then he hurteth his neighbour greatly in goods, credit, body, & life. Furthermore he doth great injury to God, whom the false witness maketh the patron of his falsehood. For these causes, there are sharp laws, both divine and civil against them. Wherefore let every man deal faithfully in witness bearing. And let us not only use witnesses in matters of great importance, which it may be was sufficient at that time, but also let us provide that those things which we buy and our bargains and such other things, be written in books or otherwise noted diligently, and without ambiguity, lest contention should afterwards arise. In times past it appeareth that there were small notes of sales and bargains, but now men can scarcely be kept in order, with large and great books.   

The. 24. Sermon.  
11 And all the people that were in the gate, and the Elders said, we are witnesses: the Lord make the wife that cometh into thine house, like Rahel and like Leach, which twain did build the house of Israel: and thou mayest do worthily in Ephrathah, and be famous in Bethlehem.  
12 And that thy house be like the house of Pharez (whom Thamar bore to judah) of the seed which the Lord shall give thee of this young woman.  
AFter BOAZ had declared openly, that he would not only take his kinsman's 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 took RVTH to him in marriage. Then they prayed that God would vouchsafe to bless their marriage: and especially they wish them many children: the which they declare by two examples. God make (say they) RVTH like RAHEL and LEACH. JACOB the Patriarch, who otherwise is called ISRAEL had four wives, whereof these two were chief. LEAH whom he married first, was the elder, and is here mentioned last, and RAHEL, is set before her, it may be, because he loved her best for beauty, and other excellent gifts. For her sake he served LABAN, and should have married her first, if he had not been deceived by his father in law: GEN. 29. It may be, that for this cause she is principally called JACOBES' wife: GEN. 46. and not because that LEACH was not also his wife. Of these two he begat eight sons, of whom there came and were named so many tribes of Israel. And this is it which they say that they builded the house of Israel, for by them his family and posterity was increased and preserved, yea and continued unto Christ. Afterward they do say, let thy house be as the house of PHAREZ, whom THAMAR bore to JUDAH. JUDAH the son of JACOB, almost by the like case took THAMAR to wife, a stranger, his daughter in law, of whom he begat twins, PHAREZ and ZARAH, and so the stock and kindred of JUDAH, was increased: for from them descended many noble families. From PHAREZ, camethiss BOAZ by whom descended the line of our Lord jesus Christ, for of him was he borne, into this world, according to the flesh. If thou wouldst read this whole history, in the book of GEN. thou shalt the better understand this prayer.  
In the old testament it was accounted; as a great blessing, if any had many children: barrenness was holden as a reproach: the which is manifest by the example of RAHEL, of whom mention is made in this place, who at the first was barren, and of other matrons, as we will show afterwards. REBECKA'S parents GEN. 24. blessed her at her departure, saying, grow into thousand thousands, & thy seed possess the gate of his enemies. The prophet singeth, PSAL. 128. thy wife shallbe as the fruitful vine, on the sides of thine house, & thy children, like the Olive plants, round about thy table. The fruitfulness of married folks, is also mentioned amongst the blessings of the Lord in the law. But that which is spoken of the multitude of children, must be understood of them which are obedient, godly, and of good disposition: for degenerate children, are rather a curse: holy children, are the seminary of the church and common wealth. And as the multitude of children, so the multitude of men, ought generally to be reckoned amongst God's blessings. But many nations are so strait (thou sayest) that men, cannot well live in them: I answer, that is rather through the fault of the men, than the straightness of the land, when as they have no regard of frugality amongst them. Thus much o● the first blessing or petition.  
Secondly they wish unto them, plenty of riches and substance: saying, and that thou mayest obtain, get, or increase riches, in Ephrathah: that God would bless their labour whereby they might honestly get necessary riches, that they should not be compelled to beg they meat, or suffer penury. Riches are needful for the preservation of the family. Neither is it unlawful for men to be diligent in gathering them, whereby they may maintain themselves and their families. Concerning the which matter, there are many sentences, and precepts written in the proverbs of SALOMON. But we must take heed that we do not attribute, the increase of riches, to our wisdom and diligence, but rather to the blessing of the Lord. For his blessing or favour maketh rich, Prou. 10. All our labours are in vain, unless the Lord give success. Luk. 5. The Apostles labouring all the night, took nothing, but letting down the net when Christ commanded, they enclosed so great a multitude of fishes, that the net broke. Riches must not be sought after with an insatiable desire. psa. 62. If riches increase, set not your heart thereon, etc. Some do gather riches by right and wrong, but they are cursed riches, which profit not their house, but rather overthrow the same. But if thou hast no riches, or at lest very small, remember that which SALOMON saith, Prou. 15. Better is a little with the fear of the Lord, then great treasure & trouble therewith, 17. better is a dry morsel if peace be with it, than a house full of sacrifices, with strife, 16. Better is a little, with righteousness, then great revenues without equity.  
Others do translate these words, that thou mayest become mighty: do worthily, for Chail, hath many significations in the Scriptures: as strength of body, of the mind, riches, and wealth, also an army and multitude of people: before in the third chap. he calleth our RVTH, a woman (Chail) of virtue, that is, endued with notable virtues. BOHAZ in the second chap. is called a man, Chail, that is, a man of power, and in Exod. 18. chap. JETHRO for the government of the commonwealth, counseleth to choose men Chail, that is of courage, others do translate it, wise men, strong and valiant, and also dealing truly, who in judgement can be drawn from doing their duty neither by threatenings, neither by gifts, nor by promises. There are many places every where to be found, where Chail signifieth riches. job. 20. 18. ver. It is said of the wicked: he shall restore the labour, and shall devour no more: even according Chail, to his power and substance, shallbe his exchange, and he shall enjoy it no more: the meaning is, he shall not rejoice in the riches which he shall restore in place of them, which he had gotten by rapine, chap. 31. 25. If I rejoiced because my substance was great, or because my hand had gotten much: understand, let me perish, or some like word.  
Or they do wish, that they might have many children, like unto a great army: but of children there is already spoken, or do worthily or valiantly, out of which a third thing ariseth to be considered, of the which it now followeth to be spoken.  
For the third thing which they pray for is, that he may become famous & noble in Bethlehem, which is called by another name Euphrata, or the city of DAVID, of which there is spoken above in the first chapter. Word for word, Call name, that is, thou shalt be of great renown: They do pray, that they may so behave themselves, that they might get, an notable name, and praise. But credit and authority is gotten by the study of virtue. AGESILAUS being demanded, how one might get himself, a good report (the Grecians call it eudoxian) amongst men? He answereth if he speak those things, which are very good, and do those things which are very honest. ISOCRATES said, we must endeavour more, to leave a good name, to our children, then great heaps of riches: For by a good report, riches may be gotten, but a good name can never be recovered by money. PROV. 10. The memorial of the just remaineth, but the name of the wicked shall rot. PROV. 22 A good name is to be chosen above great riches, and loving favour is above go●d, and silver, In ECCLE. 6. It is accounted as precious ointments: by wickedness & lewdness of life, a good name is lost.  
It appeareth, that this prayer was not 〈◊〉 vain, and without profit, for BOAZ ●nd RVTH, had children and nephews, ●hey increased in riches, and obtained, 〈◊〉 name of great renown: for they are numbered amongst the grandfathers ●nd grandmothers of JESV the saviour: From them many and mighty kings descended. We learn, to pray for gods blessings, both upon new married people, and ourselves and others, and that ●oth privately and publicly. But here by this prayer is to be gathered, what those good things are, which must especially be prayed for. The Philosopher's, do divide the goods, into the goods of the mind, the body, and fortune, all which things are contained in this short prayer. For they pray, that they might have a holy offspring, riches, or study of virtue, and a ●enowned name. And these things must be sought for, in that fountain of all good, which can never be drawn dry that is from God. There are many afflictions and dangers, wherewith God doth exercise us, therefore we have ne●● of his grace and blessing that we may patiently bear all troubles, therefore we must pray to God publicly, and privately, that he would mitigate both those troubles which fall out through the fault of the married people, and also other troubles, or that he would take them away.  
Many in our time, when they do● hear of new marriages, are not exercised in prayer, they are all in the rehearsing of the vices of bridegrooms or brides, or parents or some of their kindred. Many do think in the Church of banquets and dances and such other things rather than pray for God's blessings on the new married folks: yea the married folks themselves, are seldom exercised in prayer, when they are led to the church to receive the blessing, nor whe● they go home. The last care is of God's word, & prayers: therefore let no man marvel that so many unhappinesses be 〈◊〉 marriages. Our prayers shall not be without effects, if we do begin our marriage's with them, & continue still in them. For we have many and notable promises, that God vouchsafeth mercifully to hear our prayers proceeding from ● lively faith.   

The 25. Sermon.  
13 So Boaz ●ooke Ruth, and she was his wife, and when he went in unto her, the Lord gave, that she conceived and bore a son.  
THe holy Ghost at length, cometh to that point, wherefore this book is especially written: namely that BOAZ took RVTH to wife, and begat of her a son called OBED, DAVID'S grandfather▪ For the scope of this book is to show what patriarchs there were which came from JUDAH, to whom the Schilo was promised even until DAVID, to whom the promise was renewed: But the holy ghost doth comprehend many things in these few words, according to his custom. He saith BOAZ married RVTH; and she was his wife. When the other kinsman had given him leave to marry RVTH, he did not defer their marriages. For after they are betrothed, it is not good to diferre it long. For Satan in the mean season can sow tars, and turn agreements into disagreements. This also is to be praised in him, that he doth not use the marriage act before, but after a lawful contract and approved marriage.  
But out of this, that the holy Ghost was not ashamed in this place to report of BOAZ, and other where of other holy men which married wives: of RVTH & otherwhere of other matrons: likewise of conceiving, bearing, midwives, nurses and bringing of children, we do gather the married life doth not displease god. And therare other things which do commend unto us marriages as not invented by men, but first instituted by God himself in paradise, before the fall of ADAM and EVE our first parents. And that God joined them together, and blessed them, and there are many places in the holy scriptures which declare that God doth allow of marriages which are diligently to be noted and observed of God's people. Marriages are defended by the law of God, thou shalt not commit adultery. Christ our saviour would be borne of a married woman in Cana of Galilee, he adorned matrimony by his own presence, and by the miracle of turning water into wine, he also prescribed by his Apostles, the proper duties of married folks, and by the love between him and his spouse, he doth propound and set forth to us an image to be followed in Matrimony. These and such other of the like kind are to be opposed against the judgement of those men which do condemn, or forbidden marriage. For Satan sets himself against marriage in all ages. Before the Apostles departed out of this life, he stirred up the Nicolaitans who used women as in common, of whom mention is made in the revelation. Afterwards the Tatians and the Eucratians arose, affirming, that whoredom doth nothing differ from marriage, and they take no man that is married to their sect. At length the Monks, and Nuns & Priests, arose up, which vowed a perpetual sole life, and feigned that thereby they deserved remission of sins. They extolled virginity with wonderful praises, as if these praises belong to those filthy men. They did so speak of marriage that many forsaking their calling and marriage in their old age, took upon them the habit of Monks and Nuns. How many haters are there at this day of marriage, which follow their wandering lusts? Therefore those things are diligently to be observed, which the scriptures do note of the dignity of marriage, and in all the troubles of marriages our minds are to be comforted, with the consideration of this, that God doth allow & approve of marriages.  
Next it is to be observed, that the Scripture saith, he went in unto her, for he had to do with her: he doth note with modesty, and shamefast words, that which is done honestly in lawful marriage. So it is said Gen. 16. ABRAHAM went in unto AGAR. 29. JACOB went in unto his wives: MUNSTER noteth upon the 23. chap. DEUT. out of the Hebrew commentaries, that the Hebrew tongue is therefore called holy, because there are no proper names found in it, which signify the secrets of man or woman, of generation, or excrements, and such others, but those things that are loathsome or filthy are spoken by some honest or comely periphrases for the word lying together, is used the word of knowing or sleeping, etc. SAMVEL 24▪ It is said SAUL went in to cover his feet, that is to empty his belly.  
These phrases teach us that Aischrologian or filthiness in words is to be avoided, if thou speakest of wanton matters or of other things. PAVL● teacheth us the very same. Ephes. 4. 6. cap. Colo. 3. Those men were wont commonly, which had incestuous mouths to be called merry companions. But even the Cinikes were evil spoken of amongst the Gentiles because they spoke lothesomely and filthily. Stobeus doth report these words amongst others of Charondus Cataneus in the promise of the laws: let no man speak filthily lest he defile his soul with filthy deeds and fill his mind with impudency and wickedness. For we call those things which are honest and dear unto us, with fit names written in the law, and those things which we hate, we abhor even the naming of them for filthiness sake. Therefore it is also filthy to speak a filthy thing: Also there is a warning 23. SIRAC that we should not accustom ourselves to filthy and loathsome talk, for from thence evil thoughts may arise. Tender minds are oft offended grievously by such kind of talk, as the Apostle witnesseth who saith. Cor. 25. cap. Evil talk doth corrupt good manners. S. Chrisostomus doth call filthy talk, the chariot of whoredom, which doth carry men unto it. Those things that are spoken of speech, are to be referred to filthy rhymes and songs: we must always remember that we must yield an account to God for every idle word, and then much rather for loathsome & fill thy talk, the scriptures doth oftentimes use loathsome and filthy words, as 23. Ezech. where by the similitude of two women he doth describe the unfaithfulness of both the kingdoms, namely of Israel● and judah, but to a good end, according to the manner of the Physicians, who do sometimes prescribe remedies, in filthy words against filthy diseases.  
It is not simply said, that RVTH conceived and bore a son, but the Lord gave this son to him, for children are the gift of God, and therefore they are to be religiously brought up, that they may be approved of him, Gen. 33. JACOB answered his brother ESAV, as king of his children, they are the children which the Lord hath given to thy servant. JOSEPH answered JACOB his father, ask what two young men those were which stood by the bed, my sons which the Lord hath given me, in this place, he saith not which I have begotten, or which my wife had borne me. etc. The Bethlehemites prayed before, that the Lord would make BOHAZ●● wife fruitful, for amongst other● God's 〈◊〉 works this is also commended ●13. Psalm. that God doth make the 〈◊〉 fruitful, 1. Sam. 2. cap. HANNA in her hympe saith, that the Lord hath made that the barren, hath born 〈◊〉 sons, which is not to be understood; of those only which were altogether barren, as SARAH when she conceived IZHAK of ABRAM. Gen. 17. ELIZABETH also was aged and barren, Luk. 1. As 〈◊〉 ISAAKS wife was in the beginning, Gen. 25. And RAHEL the wife of JABOB. 30. chap. HANNA the mother of SAMVEL the Prophet. Also the hosts of ELISHA the Prophet obtained a son by his prayer, who being dead he raised up unto life. 2. KING. 4. but of those also, which are fruitful by nature: for God is the Author of all things, who hath his reasons wherefore he doth make some fruitful, some barren.  
It is said she bore a son, if she had borne a daughter it would have been great joy to their parents, but their joy is the great●● because they have a son to be the 〈◊〉 of their family. And because the Messiah was promised to be of the tribe of IVD●●, it is not to be doubted but that tho●e parents thought that that he should in time be borne of that son as indeeds it came to pass.  
She bore but not by and by, but as it is said other where, when the ●●ne was accomplished. ARISTOTLE in historia animalium, lib. 7. cap. 4. doth write that woman only hath divers times, wherein she doth bring forth, for she may be delivered in the 7. month or 8. 9 but most commonly in the tenth.  
It is said before that the Bethlemites prayed for the prosperity of those new married folks, now it appeareth that those prayers were not in vain, for BOAZ and RVTH obtained those things which they prayed for. Also God doth hear our vows and prayers. If thou wouldst say that it should have been, although they had not prayed: we answer although all things are done by the order of God's providence, & most things fall out by the course of nature: yet prayers are not in vain: neither are prayers disannulled by the order of god's providence: for by them oft times the order and course of things is altered. The women of whom we speak a little before, desirous of a child, by their prayers, obtained of God that they became fruitful.   

The. 26. Sermon.  
14. And the women said unto Naomie, Bless●d be the Lord which hath not left thee this day without a kinsman, and his name shallbe continued in Israel.  
15 And this shall bring thy life again, and cherish thine old age: for thy daughter in law, which loveth thee, hath borne unto him, and she is better to thee then seven sons.  
BOHAZ begat a son of RVTH, the which amongst the hebrews was accounted as a great benefit, especially in the tribe of juda, out of the which the Messiah should be borne, according to his human nature: he is begotten according to his divine nature, of the substance of the father from all eternity, by an unspeakable mean. It followeth that the Bethlehemitishe women, rejoiced at the grandmother of this child, They say, God is to be blessed or praised, who would not, that thou shouldest lack a revenger, or a kinsman. Unless a son should be borne unto her of RVTH, she had been destituted, of all kinsmen. For although that other kinsman remained yet she could look for no help of him. For there is no man so wealthy, or mighty: who hath not sometime need, of the help of his friends. It is said in the PROVERB, a friend is more necessary than fire and water: for which cause the Latins do call friends by another name more fit, as necessary men. Poor men which have the help of rich kinsmen, and alliances, are not so soon injuried by others, as they which want them. But though we be without friends yet we must not despair, for we have God not only as a friend, but also for a father, if we trust in him, and lead our life aright. Then they show, what manner of child, that new borne babe shallbe, and what he shall do.  
First they say, his name shallbe continued in Israel, that is, he shall be famous and of great renown. Which they do gather of this▪ that his parents were godly and notable: they do likewise hope, that he shallbe well brought up, and he shall become famous for his own virtues, and famousness of his parents. Those children which have famous parents, may easily become famous, if they behave themselves well.  
Secondly they say, this child shall bring thy life again. In the first chapter she said, she was bitter, for the Lord had afflicted her: now they say, this child shall comfort thee: while he was little, with his sports and plays, he might refresh his sorrowful grandmother: and afterwards when he should grow elder, she might by his studies gather that he should become some notable man. Pro. 20. chap. A child also is known by his doings, whether his work, be pure and right, and so she may be of greater comfort. SALOMON hath many sentences, which import that children of good hope, & towardness and endued with virtue, shall make the parents merry. Pro. 10. and 15. A wise son maketh a glad father, but a foolish son is a heaviness to his mother. And chap. 23. The father of the righteous, shall greatly rejoice, and he that begetteth a wise child, shall have joy of him. Thy father and thy mother shallbe glad, and she that bore thee shall rejoice.  
Thirdly they say, he shall cherish thine old age, that is, he shall not suffer thee to want things necessary, for the sustentation of thy life. There is a reason added: for thy daughter in-law, hath borne him or unto him: and she is better unto thee, then if thou shouldest have seven, that is, many children.  
The number of ●euen, in the scripture is a number of multitude. 1. SAM. ELKANAH saith to HANNA: am not I better to thee then ten sons? They hoped that RVTH, would not change her mind with her estate, so that, she having gotten a rich husband, should despise her poor mother in-law, as it cometh oft to pass. Furthermore they hoped, that RVTH would teach her son to love her mother in-law, that he might nourish her in her age, for it greatly beh●ueth mothers to inform their children rightly of their kinsfolks and others. And they do greatly offend, which do provoke the children, sometime against parents, graundmothers and their kinsfolks. There is a like example of congratulation in the new testament. LVK. 1 When ELIZABETH had brought forth her son john, and her neighbours, and cousins had heard tell how the Lord had showed his great mercy upon her, they rejoiced with her. Out of this rejoicing of these women, some things are to be gathered, for our instruction.  
First we learn, to give thanks to God, and to rejoice with them, which have the blessing of the increase of children, riches or other good things. PAUL commandeth us to rejoice with them which do rejoice, and to weep with them which do weep, not to be malicious, and envious, nor that we should rejoice at the miseries of others. For this is a preposterous joy, which God suffereth not to be unrevenged. If we ought to rejoice with others, & to give thanks to God for these good things, which he bestoweth upon them, how much more if he employ his benefits upon us, and especially for that general benefit worthy to be had in remembrance, that he would that his son our Lord jesus Christ, should become man of the Virgin Mary, that he might deliver us from eternal death? Now in our times if any man have a child, an office of dignity, or any other good thing, they do feast and banquet, but God is seldom remembered.  
Next, in that they do praise God, and give him thanks, that NAOMIE hath another kinsman, they do confess, that this is a singular gift of God: we do not thank any man for any thing, which we have not received of him. All good things do come from God, the only fountain of all good things he doth as yet preserve families, and raiseth up friends for us. Oftentimes we have such near unto us, which do abhor us, but God can easily bring it to pass, that they shall love, embrace and use all good duties towards us. Strangers do sometimes l●ue us, and further our commodities, the which we must also acknowledge as the work of God. But when, the ways of men, that is there studies, do please the Lord, he will make also their enemies at peace with them, as it is in salomon's proverbs the 16. chapter. Think not that it is without cause, that men do hate, or love thee, be enemies, or friends unto thee.  
Furthermore we perceive by the words of these women, what is the duty of children towards their parents, namely to comfort their minds and to cherish their age. They which do not make glad their parents, but by their wicked life do cast them into grievous heaviness and sorrows, are not only murderers of parents. Nature itself teacheth that parents are to be nourished in their old age. For it is meet that should nourish them, of whom we we have been nourished, and which have bestowed innumerable benefits upon us. How oft behoveth it the mothers, to abstain from certain kinds of meats wherein they delight, lest they should hurt the children in the womb: How oft do both the fathers and the mothers abstain from meat, lest the children should be famished with hunger? How oft do children with their crying break their parents sleep? How oft are the parents made afraid through sundry, and sudden falls of their children?  
Say not therefore, that they are froward and complaining, think rather what thou hast been, and what thou shalt be, through the weakness of age, if the Lord grant thee to live many years. The Ethnics have many notable examples of the piety of children toward parents. What an example is it of that daughter, which with her own milk nourished her mother in prison, of whom Valerius Maximus maketh mention. Pausanias' lib. 10. writing of them which were called the godly Cataneans, saith when the fire, burnt hotly out of Aetna into Catana, (a City of Scicilea, which was at the foot of this mountain) they made no account of gold & silver, but flying away, this man took his mother on his shoulders, that other bare his father. But because they went not away with speed, the flame hasting the fire overtook them: but they cast not away their parents so. Therefore they say that the flames parted in two, and passed over both the young men, & also the parents, not hurting them at all. He saith that these men in his time were greatly honoured of the Cataneans. The Storks also do show kindness unto their dams, when they are old: here of Antipelargein is taken, for to make a recompense. Amongst Christians thou shalt find children, which having abundance of wealth, do yet reject their parents, and yield them not wherewith to slake their hunger. Often times the daughters would willingly do their due●e, but the sons in-law will not suffer it: in like manner the sons would do, but the daughter's in-law show themselves very strait: of whom that cannot be said which these women do speak of RVTH, that she is to her mother in-law better than many sons. The sons do oft excuse themselves, by their poverty, but yet they do follow the cups, and do most sumptuously against all order apparel themselves, and are at many vain expenses. If the parents have many children, they are sent up and down, from one to another, especially if they have milked their money from them before: therefore they do wisely, which keep their goods to themselves, and give them not to their children: SIRAC. 33. chap.  
Of this, that it is said, that RVTH is better unto her then seven children, we do gather this comfort, that we wanting the help of children, God can easily raise up other men who may do us more good than our own, who ought especially to provide for us.  
Daughter's in-law do also learn again by this example, how they ought to behave themselves towards their mother in-law.  
Lastly, women do learn, what and how they ought to speak, if they do carry children to baptism, ●and do visit women lying in childbed, namely they should give God thanks for his benefits which he bestoweth upon them, and pray unto him that the children may be religiously brought up, and serve God: and not talk of matters, that are light or scurrilous.   

The. 27. Sermon.  
16 And Naomie took the child, and laid it ● her lap, and became a nurse unto it.  
17. And the women her neighbours gave it a name, saying: There is a child borne unto Naomie, and called the name thereof Obed▪ the same was the father of Ishai, the father of David.  
THERE are three things contained in these words, first NAOMIE was the boy's nurse, next the women called the boy OBED: thirdly, that he was grandfather to DAVID the king. It is written, that NAOMIE took the infant, and laid it in her lap, and embraced him with great joy, for so we see it cometh to pass, that grandfathers and grandmothers do oftentimes love their nephews and neeses, better than their own children. She became the boys nurse, not that she gave him suck but she gave him meat, drink, and washed him etc. As concerning the word, meiaenk●th a nurse, that is derived of i●nak to suck in Hishil to give milk, as she which giveth the infant milk. GEN. 22. We read of REBECKA'S nurse: GEN. 35. of DE●ORA a nurse. 2. REG. 11. Omaeneth for a nurse, 2. SAM. 3. His nurse took him is derived aman, to nurse, to bring up, meialaedeth a midwife, of salad to bring forth, because she helpeth her that is in travel.  
And though that she had now an aged body, and therefore not fit for labours: yet she would not lead an idle life, but did what she could. Let old women follow this example, let them take care of children, teaching them godliness, and withdrawing them from vices. 1. Tim. 5. If any wido we have children or nephews let them learn (or rather as Calvin translateth it) let them teach, (for Manthan●in signifieth both to teach and to learn) their children or nephews to show godliness towards their own house, and to make a mutual recompense to their elders, for this is acceptable before God.  
Out of this, that God gave RVTH so great joy, partly by matching her with so notable a husband, partly by giving her a manchild: we are taught that God doth sometime even in this life bless those children which do honour their parents. RVTH was faithful towards her mother in-law, therefore God hath granted her a blessed and a quiet marriage, much riches and great renown. Therefore O ye children deal well with your parents, give them those things which are necessary for them: and provoke them not to wrath.  
Next we do gather, that God can easily restore to perfect estate, men, be they never so much afflicted. He doth not only for a time use to overwhelm his children with the cross, but afterwards he doth suffer them again to come out of it. These widows were a long time in a poor estate, but now God doth exalt them both: he giveth to NAOMIE a son in-law, and of him a nephew to nourish her. As after great tempests, there cometh a calm, after a sharp winter in a pleasant course there followeth a delectable spring, so joy followeth sorrow. But God tempereth it with some troubles, lest we should wander out of the way of salvation. The sacred history is full of public and private examples: therefore in adversities let us not be unpatient, but l●t us comfort ourselves with the consideration of such like examples.  
The neighbours said that there was a son born to NAOMIE: but NAOMIE was not his mother, but RVTH her daughter in law: but they speak in this manner, because the graundmothers are as mothers to the nephews.  
Those sons are also accounted their children, which have adopted them. Or it is such a phrase of speech, as that in ISA. 9 a child is given to us. And also in LUKE 2. This day a saviour is born to you in the City of DAVID, which is Christ the Lord and this is for your good.  
They called his name OBED, OBED signifieth a husbandman, a servant, a tiler: There is no cause expressed why they called him by this name. It may be because that RVTH who had this child by a man of renown, had before served NAOMIE faithfully: or because that RVTH labouring diligently amongst the servants of BOAZ was, known of him and planted into his family: Or which rather liketh me that he might serve God. All true worshippers of God are called the servants of God. The ancient fathers gave not unadvisedly names unto their children: but of some especial occasion, that both they and their children being always put in mind of the benefits of God, and of their duty, might be stirred up to faith and thanks giving. Sometimes they continued the memory of things past, by giving of a name. Israel gave names almost to all his children, according to the success. MOSES EXOD. 18. called his son GERSHOM because he was a sojourner in a strange land: and he named the other ELIEZAR, because the Lord had holp him. SAMVEL was so called because HANNA had prayed to God, that she might have him. Furthermore some being willing to continue or renew the memory of their parents or kinsmen, they named their sons by their names. LVK. 1. The neighbours and kinsfolks contending about a name for john, would have called him Zacharias but his mother said, he shall be called john. And when they said there was none of thy kindred that is named with this name, they referred the matter to his father, he wrote in writing tables, his name is john: For the Angel had commanded that it should be so: And this name is derived of grace, partly because he had obtained much grace of God, partly because he should preach to the world, the grace of G●d performed in giving of his son. For GOD himself gave sometimes names unto men, to signify things either passed, or to come: sometimes also before they were borne. He gave ADAM his name of the earth out of the which he was made, & HEVAH because she should be the mother of all living creatures: ISHMAEL because God had heard HAGAR, Gen. 16. SALOMON because there should be a long peace in his reign. jesus because he should save his people. Sometime he changed names, as ABRAM, he called ABRAHAM, because he should be a father of many nations, GEN. 17. SARAA because many princes should come out of her. Christ our Saviour named SIMON PETER, because he had need of great faith and constancy. The Roman bishops imitated this when they were created, they called themselves by other names: the which custom begun as they writ in the time of SERGIUS the second, who was before called, Osporci Swine's face, and for the filthiness of his name, he called himself SERGIUS: and so it continueth unto our times. And though it availeth nothing to salvation by what name any man be called, yet it becometh christians in giving of names to keep themselves from superstition. In some years passed they consecrated their children to the worship of that Saint, by whose name they were called.  
And there are some which of a kind of vain ostentation, called their children by heathenish names, as Hannieball, Scipio, Catyline, etc. There are many notable names, which do admonish children of their duty amongst the hebrews, as ABRAHAM, JAACOB, ISAIAH: Greek as Chrisostom, Christopher, Theophilus: latin, as Benedictus Fortunatus, etc. The Germans have also many notable names which have excellent significations. It is meet for godly parents to give their children such names, as the remembrance of them may provoke them to virtues. As often as we hear our name, so oft ought we to think, that in our holy baptism we are received into the household of Christ. If we be named by the names of holy men, let us endeavour ourselves by faith and holiness of life, to follow their steps. There are other names also, which are given according to their offices, whereof it were in vain to write in this place.  
But why OBED was called the son, not of Mahlon, but of BOHAZ his natural father, S. Augustine showeth in the question upon Deut. 46. The law (saith he) of marrying the wife of a brother, that seed might be raised up to the brother who is dead without children▪ saith he, shallbe called after the name of him that is dead, and his name shall not be blotted out of Israel, that is, the name of the dead seemeth hereby to be continued, that he which is borne, be called by this name, whereby the dead was called, to whom after a sort he succeed, etc. Unless it may be understood this, not that he shall have this name, but that he shallbe accounted as the son, not of him that begat him, but of that dead man to whom the seed is raised, and whose heir he is made. For that which is added: And his name shall not be blotted out of Israel, may so be understood, not that the child should consequently be called by his name, but that he should not seem to die without posterity, and therefore his name, that is, his memory, remaineth. For if he had gotten a son himself, and had not called him by his own name, yet his name is not blotted out of Israel, because he departed not out of this life without children: and the brother is commanded to perform this towards his wife which he could not do: for though he had no brother, but the kinsman married his wife, that died without children to raise up seed to his brother: as BOHAZ did by marrying RVTH, that he might raise up seed to his kinsman, whose wife she was, and had no child by him: yet that child which should be borne of her should continue the name of the party deceased, because he is called his son: and so it cometh to pass that the name of the deceased should not be blotted out of Israel, and yet not be called by his name, etc. Thus far Augustine. Others 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 sometimes neglected, because there wanted some brethren, or because many had rather to beget children for themselves, then for their brother.  
The last thing to be considered in these words is, who this OBED was, namely, the father of ISHAI, the grandfather of DAVID the King, of whose genealogy it followeth next to be spoken.   

The 28. Sermon.  
18 Those now are the generations of Pharez, Pharez begat Hesron,  
19 And Hesron begat Ram, and Ram begat Amminadab.  
20 And Amminadab begat Nas●on, and Nashon begat Salmah.  
21 Salmon begat Bohaz, and Bohaz begat Obed.  
22 And Obed begat Ishai, and Ishai begat Da●id.  
THERE are some places in the sacred scriptures, which seem to have but little in them for edification: but be it known, that there is nothing set down in them rashly or in vain. For if a wiseman will speak nothing without a cause, & much less write that which shall come into the hands of many: who would think that God who is wisdom itself, would appoint his secretaries to write any thing, which shall bring no profit, to them that read it? It is true that one place is more profitable than another as one field is more fruitfuller than another, and one river hath more 〈◊〉 in it then another: but there is nothing i● the scriptures that is without use, though it may seem at the first sight to be alto●g●ather unfruitful. Metals lie hid ● hard stones, wholesome herbs are foun● in sluttish places, small pieces of gold are sometimes seen, and precious stone lie hid amongst the barren sand. Aristo●tle lib. 1. cap. 5. De partibus animalized w●●teth that of all natural things there is northing so vile & abject, that bringeth no some profit unto men. For the works o● nature are not wrought in vain, but a● things are made for some end. In thi● place I remember Heraclitus Taren●ous, who when he lodged in a certain shepherds cottage, cried out as it ● said: come in hither, for here also a● gods. The same may & aught to be spoken of those places of the holy scripture which seem to be altogether barren ● for they have sometime an evident an● profitable●vse. This catalogue of the 〈◊〉 may peradventure seem to many ●o be unpleasant and unprofitable, as ●hat which only containeth an idle catalogue of names. But for this cause ●as this whole book written, namely that we might know the gene●●gie of DAVID, and so consequently ●f Christ, who was peculiarly promised ●nto him. And truly this catalogue is of so great moment, that MAT. & Luc. translated the same word for word into the genealogy of Christ. For the scope ●f the Evangelists, and Apostles is this, ●hat jesus is the Christ, that is, the king ●nd high priest of all true believers: ●herefore it behoved them to show, that ●ee was come of them, to whom he ●as promised. For the holy Ghost presently from the beginning of the world, ●ligently declared, of what parents ●hrist should come. God promised our 〈◊〉 parents ADAM and HEVAH when ●ey should be cast out of Paradise that ●e seed of the woman, that is the ●ESSIAH or Christ should break the ●●d of the serpent. And the line of Christ descended not by Cain but by Seth to Noah. He had three sons but the line is drawn from Shem to Abraham, from him it descended not by Ishmael but by Isaac the promised sonn● afterwards not by Esau his first born son, but by jacob, who otherwise was called Israel. He having twelu● sons at his death by the inspiration of the holy Ghost he foretold unto judah that he should have the kingdom, & the sceptre or rod, that is the kingly power, should not departed from his tribe nor a scribe or a lawgiver (the Chald● interpreter translateth it a prince, the Septuaginte a captain, all one sense) that is inferior judges shall not departed from his feet, namely of the tribe of judah, that is, they shall not be taken away until Shiloh come, that is the saviour, and Messiah, the old hebrews do thus expound this word, but the newer o● latter of them do wonderfully wre● this place, and do devise most absurd senses, lest they should be compelle● to confess that the Messiah is come in to the world. The patriarch addeth, and the people shall be gathered unto him, that is the Gentiles shall also come unto the MESSIAH and believe in him. Though this prophe●ie seemeth to speak only of the continuance of the kingdom of JUDAH, and not evidently and plainly to say, that SHALOH should come, of the tribe of JUDAH, yet other prophets did afterwards expressly foretell the same. For when as in the tribe of JUDAH there were many notable houses, as CALEBS and others, the Prophets prophesied that the MESSIAH should co●e of the house of JESEE, and of DAVID. But of DAVID, there came most mighty kings, after his family, being as it seemed almost extinguished and overwhelmed, yet God preserved him a light, and foretold that the Messiah should come of JECONIAS DAVID'S nephew of his son JEHOIAKIM. He begat SALATHIEL, from whom the two Evangelists do draw the line of Christ unto JOSEPH, unto whom was espoused the holy virgin, who ba●e jesus Christ the king of kings. And in this place is the genealogy of the father's crown from JUDAH the son of JACOB unto DAVID.  
PHAREZ and ZARAH being twins were the sons of JUDAH, of THAMAR his daughter in law, and his wife. Gen. 38. By them are praefigured two sorts of people, the jews, and the Gentiles: they went down into Egypt with their father and there PHAREZ begat ESROM.  
2 ESROM was the son of PHAREZ Gen. 46. He went down into Egypt with his father & his grandfather as also HAMUL his brother did, Ge, 46. of whose posterity there is nothing recorded, unless that the family of the HAMVELITS took their names from him. Num. 26.  
3 RAM who in the book of the Chronicles, and by the Evangelists is called ARAM, was the son of ESROM borne in Egypt after the death of JACOB.  
4 AMINADAE the son of RAM, great grandfather to DAVID'S great grandfather was borne in Egypt.  
5 NAASSON the son of AMINADA● grandfather unto DAVID'S great grandfather, he went out of Egypt with his father, and after him he was captain of the tribe of JUDAH in the wilderness, where he begat 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 whoredom and the worshipping of Ball Peor. ELISAH AARON'S wife was his sister: Exo. 16. Some do write, that ELIMELECH the Bethlehemite, the husband of NAOMIE, RUTHES 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 him in one degree, as he noteth upon 3. cap. of this book.  
According unto this opinion, BOAZ and MAHALON, should be brother's children, which seemeth not to be true, for than should there have been none nearer of kin than BOAZ, except his brother, if he had any: for these two sons died without any Children.  
6 SALMON who in this book and 1. Chroni. 2. is otherwise called SALMACH the son of Naasson grandfather to DAVID'S grandfather, was prince in the tribe of JUDAH when JOSHVA entered the land of promise this man took RAHAB the Cananite to be his wife etc.  
7 BOAZ DAVID'S great grandfather having SALMON to his father and RAHA● to his mother, took RVTH to his wife. The hebrews do say that he was JESHAN the judge. The Chaldei interpreter calleth him a righteous man, and he writeth that for his equity the land of Israel was preserved, from the invasions of the enemies, and delivered, from the famine, by his prayers. But from whence he hath this I know not.  
8 O●ED the son of BOAZ and of RVTH the Moabite was DAVID'S grandfather.  
9 ISAI who by the Evangelists is called JESSE, was the son of OBED: mention is made of him in the 11. chap. of the Prophet ISAIAH. Of this man the Christians are sometimes called jesseits. He was also called by another name NAACHAS that is a serpent. 2. SAM. 17. The Chaldei interpreter upon this chapter saith, that he was therefore called a Serpent because he was endued with great wisdom, whereby he avoided the subtleties of the devil. Reinerus Rineccius a man very learned and diligent, in book of the noble families of the kings and priests of Israel noteth, that in his opinion Nahaz was another man and not jesse. For it might be that Abigail was DAVID'S sister of one and the same mother but not of the same father. It is read that ISAI had eight sons. 1. Sa. 16. vers. 10. ISAI. caused his seven sons to come before SAMVEL, he afterwards asked are there no more children but these? In the Chronicles David is called Isais seventh son, whose names are these, ELIAB the eldest, ABINADA●, SIMEAH, who was also called SAMAH, NATHANIEL, RADDAI, HOSEM, DAVID. The name of the eight son is not reckoned, some think that he died in his youth, and left no children behind him, others do think that JONADAB the son of Shimeiah, or some other nephew was numbered amongst his sons. He had two daughters; Zervia and Abigail, Zervia had three sons: joab, Abishai, Asahel, which are mentioned in the sacred history. David names them after their mother, the sons of Zervia, peradventure because that their father was but a mean man, abigal had a son called Amasa: of David descended nineteen Kings, Solomon, Rehoboam, etc.  
The question is moved in this place, how Salm●n Rahabs' husband, and Bohaz the husband of Ruth, may be joined together in two generations, when as the course of the history, evinceth it, from the first year of josuah, (wherein they think that jerico was taken, and Rabab preserved) unto the time of Ibsan, (whom they will have to be Bohaz the son of Rahab) so likewise unto the times of Eli (wherein josephus writeth, that this RVTH came with NAOMI to Bethlehem) many years were passed between. I do simply answer that it doth▪ not evidently appear by the holy scriptures, how many years after the taking of jerico were passed, before Salmon married Rahab, and when he begat Bohaz of her, or when Bohaz married Ruth: so likewise, whither this Bohaz was one & the same with Ibsan the judge, and therefore it is not necessary that with some of the hebrews and Lyra, we should imagine three Bohazes, which should successively follow one another, as the grandfather the son and the nephew, which three should be comprehended under one name. Furthermore, it is no absurdity if we should say, that God prolonged the life of Salmon & Bohaz for many years, as he did also many others of the fathers after the stood.  
But it is to be observed, that in the catalogue of the genealogy of Christ, many heinous sinners are rehearsed. judah the father of Pharez, committed many grievous offences. Naasson was defiled as some think, with whoredom and with the abominable worship of Baal Peor. Rahab the mother of Bohaz, is expressly called a harlot, both by Paul & james. But this came to pass by the providence and will of God, that Christ should come of such parents, lest any man should think that this was▪ wrought through the merits of the patriarchs: and also for the comfort of sinners, lest they should fall into despair: but might know that he came for sinners, according to that saying. 1. Tim. 1. This is a true saying jesus Christ came to save sinners, etc. God will be merciful unto them through his son if they repent.  
The mother of Phares, and also the mother and wife of Bohaz, were heathenish women, which were converted to the worship of God. And it pleased the son of God to come of them, that not only the jews, but also the Gentiles might have hope, to obtain salvation through Christ, who came also of the Gentiles, and that for their salvation: the jews are joined together with the Gentiles, in Christ the corner stone. The which the jews would hard ●y be persuaded unto at the first, Yea even the believers of the jews, and the Apostles themselves abhorred, to have fellowship and company with ●he Gentiles. Therefore God sending Peter to Cornelius the Centurion, he taught him first from a vision from heaven that he should not abhor his company.  
And in that God exalted David to so great majesty, being born, of parents of so mean estate, (for though he came of so noble a family, yet his father was a husbandman) he did it to make his mercy and his power known. DAVID himself in the 113. psal. saith that God lifteth up the poor out of the dung, that he may sit him in the seat even with the princes of his people. IOS●PHVS concluding this history saith in taking in hand to expound the history of RVTH, it is necessary to set forth the power of God, for this is very apparent that God lifteth up of the basest of the people unto great dignity even as he did with DAVID himself who came of such parents: We do also see by the words, that the anabaptists are far● out of the way, which deny Christia● the reading of the old testament, whe● as those things which appertain unto our salvation, are thoroughly set down in the new, for who can understand these words in MATTHEW, BOAZ begat OB●D of RVTH, except he hast read this book? and in that he saith of RVTH, which was a Moabite, there is no small mystery contained: for the Evangelist declareth that Christ would be borne of the Gentiles and that for their sakes. But here is a bad error which we should confute in many words. Some do make BOAZ a figure of the Messiah and RVTH of the Church the spouse of the Messiah. I do not deny but that he with his spouse is diversely figured in the scriptures, but I had rather follow the simple and literal mea●ing of the place etc. They which do delight in allegories let them seek them elsewhere.  
Thus hitherto I have expounded unto you th● book of RVT●, out of the 〈…〉 many lessons. ●ut it is no●●fficient to hear and to ●ad these and other such like, except we endeavour to hear with profit: and to ●rame our lives according to the rule of the word of God. For the servant which knoweth the will of his master, and doth it not, shallbe beaten with many stripes. Therefore let us earnestly pray unto God most merciful and mighty, that he would vouchsafe to open our minds, that we may not only understand his oracles aright, but also that we may use them to the confirmation of our faith, and amendment of our life.  
FINIS.