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SERMON XII.

YOUNG PERSONS ENCOURAGED TO DECISION IN RELIGION.

RUTH i. 15-17.

And she said, Behold, thy sister-in-law is gone back unto her people and unto her gods: return thou after thy sister-in-law. And Ruth said, Entreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God; where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me.

THERE is scarcely any narrative in the Holy Scriptures more interesting than that of Ruth. It is like a piece of fine painting, abounding in the most natural and exquisite touches. It affords a specimen of the gracious dealings of God with his church; and especially tends to encourage young persons in resolutely choosing the ways of piety. The character of Ruth, the circumstances of her conversion to the faith of Israel, and the subsequent events of her life, are all full of instruction. The whole exhibits the loveliness of true religion, and is calculated to inspire

us with a holy courage in following it. With this impression I shall endeavour to offer some remarks on her history, in the hope that, under the blessing of God, it may animate young persons especially to take a decided part "in professing the faith of Christ crucified, and manfully fighting under his banners against the world, the flesh, and the devil."*

In considering, then, the holy resolution recorded in the text, let us notice.

I. Those steps of the providence of God which led Ruth to the knowledge of religion.

II. The effects of his grace apparent in her pious determination to follow Naomi to the land of Israel. III. The evidences of his faithfulness which appeared in her subsequent history.

Thus the providence of God, the grace of God, and the faithfulness of God, as exemplified in this affecting narrative, will be the chief objects of our contemplation in this discourse.

I. Ruth was by birth a gentile, a Moabitess; an alien from the commonwealth of Israel, a stranger from the covenant of promise, having no hope, and without God in the world. But the providence of God, concurring with his grace, led her in a very remarkable manner to the knowledge of the true religion, and made her a fellow-citizen with the saints and of the household of God.

The first step towards this result was THE FAMINE IN ISRAEL, which induced Elimelech, with his wife Naomi, and his two sons, Ephrathites of Bethlehem Judah, to go to sojourn in the country of Moab, the land where Ruth was born, and in which she dwelt. This removal may seem to be a somewhat dubious measure; for temporary difficulties ought not to make us easily throw ourselves into situations, in

* Baptismal Service.

Α

which we cannot enjoy the benefit of the means of religion and of the society of God's church and people. In the famine itself, however, both the judgment and the mercy of God were apparent. fruitful land made he barren, doubtless, for the wickedness of them that dwelt therein; and yet by such a visitation many particular designs of grace towards individuals, as in the case we are to consider, were probably accomplished.

In Moab, Elimelech died, and his two sons Mahlon and Chilion, no longer restrained by his authority, united themselves in marriage with women of Moab, contrary to the command of God, who expressly forbade the Israelites contracting marriages with the idolatrous nations around them, and who especially declared that a Moabite should not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord for ever. Thus Elimelech appears to have contributed to the sins of his children by removing them from the service of God and the society of his worshippers. He went to Moab to avoid famine; but probably without taking counsel of the Lord. Such projects seldom succeed even in this world. And what was the result in this instance? He himself finds death where he thought to obtain the means of prolonging life he leaves his family unprotected; and his sons connect themselves in forbidden affinity with the heathens.

It pleased God, in accomplishing his purposes of mercy towards Ruth, that she SHOULD BE ONE OF THE TWO WOMEN OF MOAB, WHOM THE SONS OF ELIMELECH MARRIED. Thus she became united to the family of an Israelite, and had the opportunity of learning the revealed will of God. This marriage, sinful as it was on the part of her husband, was to her the first step of salvation. How inexplicable is the mystery of the divine counsels! By circum

stances unlawful in themselves, and for which the agents who commit them, are justly punished, God, in sovereign wisdom and mercy, sometimes accomplishes purposes of grace towards an individual sinner. This issue of an overruling providence did not at all lessen the sin of Elimelech, in going to Moab, supposing that determination to have been sinful; or the undoubted crime of his sons in marrying heathen women. God's revealed will should be our rule, and our only rule of duty. What good he may incidentally educe from the guilt and disorder of our passions, is quite above human calculation, and does not at all alter our obligations or accountableness. This is a principle which cannot be too strongly impressed on the mind. It runs through the whole system of the divine government. The secret purposes of God cannot be the rule or measure of man's obedience; nor, when they are manifested, can they be pleaded in excuse for his transgressions. The unjust treatment of Joseph, the treason of Judas, and the crucifixion of Christ, were not the less criminal, so far as the actors were concerned, because God in his inscrutable mercy accomplished the preservation of Egypt by the first, and the redemption of the world by the two last of those events. The same may be said of God's inflictions of punishment by sinful agents. The rebellion of Absalom, for example, was not the less abominable, because by means of it God punished the sins of David.

Thus

may we adore the providence of the Almighty in bringing Ruth into a connexion with his people, though under circumstances, as in the case of the conversion of Onesimus, in themselves improper and criminal, and such as a God of infinite holiness could not, without blasphemy, be said to approve, even while he overruled them for purposes of grace and mercy.

THE DEATH OF MAHLON AND CHILION followed;

by which Ruth was deprived of her husband, and Naomi of her sons. What a picture of human life does the case of Naomi present! First the famine falls heavily upon her, then the death of her husband, then the marriage of her sons to idolaters, and lastly their death. When affliction enters a family, it is not often satisfied with a single victim. Separation, parting, solitude, death, too often follow each other in rapid and melancholy succession.

Thus bereaved and desolate, Naomi, hearing that God had visited his people in giving them bread, RESOLVED TO RETURN UNTO THE LAND OF JUDAH. When we perceive the world failing us, mouldering away before our eyes, presenting us with an universal blank, we should then, if not before, think of returning to God. Rebukes in providence are intended to teach us the vanity of the world; they call upon us to come out from the company of sinners, and be separate. Thus Jacob was admonished by afflictions to go up to Bethel; Jonah was brought back to God by punishments; and Job was humbled by his calamities. What a blessing is it for God to deprive us of our earthly comforts, in order to quicken our languid piety, and to bring us into closer union with himself!

Naomi had, by this time, GAINED THE CONFIDENCE OF RUTH. The humble servants of God usually do far more good in their private walk than forward and loquacious professors of religion. The name, NAOMI, was probably descriptive of her cheer ful and winning piety. She had studied to commend her religion to her daughters-in-law, and to be a blessing to her family. When, therefore, she determined to go back to Israel, her widowed daughters were disposed to accompany her. The provi

*The Hebrew word, Naomi, signifies pleasant.