Female Scripture Biography Volume I Part 8

Let what is termed _religious conversation_ turn rather upon _things_ than _persons_; otherwise men in public station, perhaps of equal though dissimilar excellence, will be in danger of undue praise or excessive depreciation. The favourite preacher will be unmercifully extolled, and the unpopular one as cruelly degraded. A clashing of opinion will be likely to produce rivalries, and invigorate partialities; till, probably, the effect of their respective labours is lost upon these fair but injudicious critics. Let young women, especially, take the hint, and "set a watch upon the door of their lips." Beware of indiscriminate censure, or extravagant applause. Regard the ministers of the word as the servants of G.o.d. Receive instruction from their lips with all humility, pray for their increasing wisdom, and tenderly cherish their good name. If a Moses, with all his excellencies, seem to you to a.s.sume, or in any respect to commit an error, do not be the first to publish it abroad in the camp, or to aggravate, by misrepresentation, a failing which is blended with such acknowledged worth. Remember, it is as likely that _you_ should be mistaken in your judgment, as that _he_ should be faulty in spirit or conduct; and that if your detractions be not visited with an outward token of displeasure, resembling the loathsome deformity of Miriam, which required a veil, they render you most unlovely in the sight of G.o.d and man. "The tongue is a fire, a world of iniquity: so is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of h.e.l.l. For every kind of beast, and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of mankind: but the tongue can no man tame; it is an unruly evil, full of deadly poison."

The situation of Miriam during her exclusion from the camp suggest an observation on the debasing nature of sin. When engaged in the exercises of religion, and taking the lead in the celebration of the overthrow of the Egyptian army by the interposing providence of G.o.d, she appears the glory of her s.e.x and the ornament of her country; but from the moment she indulges a guilty pa.s.sion, her honour is tarnished, her dignity degraded, and her pre-eminence lost; the moral defilement she has contracted is marked by an external deformity, and issues in a degrading separation.

Miriam is deeply conscious of her guilt, and confounded at its bitter consequences: she feels that she is a sufferer because she was a sinner; and would no doubt have made any sacrifice could it have been possible to regain the forfeited paradise of peace and innocency. But we have here a specimen of the inevitable consequence of sin. It does not indeed generally incur immediate and temporal punishment; but it degrades the perpetrator of it in the eyes of G.o.d, in the opinion of others, (especially the wise and good,) and in his own sight: it lowers him in the scale of being, at once diminishing his reputation and contracting his means of usefulness. If the face of Miriam recovered its beauty, and the eyes of Israel could discern no external blemishes, it is questionable whether a scar would not ever after be discernible upon her character: and even should her indulgent friends have forgotten, and G.o.d have graciously forgiven her past iniquities, Miriam, as a true penitent, would scarcely ever forgive herself: the very consciousness of pardoning mercy would often renew the sensations of penitence; and moments of holy joy would ever after be bedewed with tears of humiliation.

From this example it is further obvious, that the hope of escaping the divine displeasure on account of sin, under the notion of being the professed people of G.o.d, is altogether delusive; sin is detestable in the eyes of perfect purity _wherever_ it exists, and can neither escape detection nor elude chastis.e.m.e.nt. Its perpetration by his own people is rather a reason for more signal and exemplary chastis.e.m.e.nt, than for any kind of exemption from it; because the motive to obedience arising from grat.i.tude and other sources is proportionably stronger; and because a contrary proceeding would tend to disparage the divine government, by affording a plausible pretence to the doctrine of salvation _in_ sin, and not _from_ it. The eminence of Miriam rendered her disgrace the more requisite as a punishment, and the more salutary as an example: the leprosy in her face was a practical lesson, which every Israelite could not fail of understanding, and probably would not soon or easily forget.

It is, besides, not only the necessary tendency of sin to procure its own punishment, but such is the appointment of G.o.d: it const.i.tutes an essential part of the great system of his moral government to unite them together; and no mortal power can disconnect them. Sooner or later every transgressor must be humbled; he _must_ fall--by judgment, or by penitence--before the sword of excision, or into the arms of mercy. Happy for us if external visitations produce internal prostration of spirit; if, instead of stiffening ourselves into resistance, we bend to the inflictions of parental chastis.e.m.e.nt; and if present and temporary sufferings excite a feeling which will supersede the necessity of future and more awful visitations.

If, again, Miriam were so severely visited for speaking against _Moses_, how fatal will prove the consequences of resisting _Christ!_ The secret whisperings of envy and ambition against the _servant_ of G.o.d, occasioned a public and awful punishment: what tremendous wrath may not they expect who reproach or disregard his beloved _Son!_ "If they escaped not, who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven."

This remarkable manifestation to Miriam, Aaron, and Moses, may remind us of that period which is hastening on the rapid wings of time, when the descending Judge of the universe will "come in the clouds of heaven with power and great glory," "the glory of the Father and all the holy angels,"

to summon every cla.s.s, and all the generations of mankind, to his tribunal, and p.r.o.nounce their final, irreversible, everlasting doom: then, like Moses, his servants will be vindicated from every charge, honoured by witnessing celestials, admitted through the gates into the city of the New Jerusalem, be emparadised forever in the embraces of their G.o.d. Then, like Miriam and Aaron, a guilty race, which has plotted against the righteous, and opposed by their impenitence, if not their actual persecutions, the prosperity of his cause and people, will be driven, not into temporary exile and disgrace, but into ever-during darkness. "These shall go away into everlasting punishment, but the righteous into life eternal." The pride of Miriam was intelligibly marked upon her smitten countenance; and the sin of transgressors will be written by the finger of G.o.d in appropriate and conspicuous characters upon their immortal destinies. Thus will the perfections of the Deity for ever blaze in the flames of perdition, and irradiate the temple of glory!

Finally, imitate the conduct of Moses, who, on this occasion, so n.o.bly displayed a conduct which the Redeemer of the world thus inculcated as an essential part of his religion: "Pray for them that despitefully use you and persecute you." His intercession for Miriam, who had so cruelly injured him, was prompt and ardent; instead of resenting her calumnies, or triumphing in her merited affliction, he prayed for her recovery! Here we see the very spirit of the Gospel under the law! a Christian in the habit of a Jew! Superior to the age in which he lived, he seemed in character and temper to have antic.i.p.ated a far distant period of evangelical illumination; to have caught, so to speak, by ascending the summits of faith and hope, some of the yet unrisen splendour of the Sun of Righteousness; to have been in a sense the _disciple_, as he was the most ill.u.s.trious _ant.i.type_ of Christ, even centuries previous to his incarnation! The cross is indeed the centre of union and the point of attraction to all ages and nations. There the antediluvian and patriarchal saints a.s.sociate with those of later times, imbibing one spirit, coalescing upon one principle, meeting in one sacred spot, conjoined in one fraternal band! The wise and the good of a former dispensation looked forward with antic.i.p.ating pleasure to the great event, which we are permitted to contemplate with retrospective joy. Hail, happy hour! when we shall meet with all the redeemed in one glorious a.s.sembly; not as at present, _by faith_, on mount Calvary, but _in reality_, on mount Zion--in a world where the imperfections of Christians shall be removed, and their excellencies completed--where Miriam shall not envy Moses, nor Moses be exhibited in contrast with Miriam!

Naomi, Orpah, and Ruth.

Chapter VIII.

SECTION I.

History of Domestic Life most instructive--Book of Ruth--Sketch of the Family of Elimelech while residing in Moab--Reflections arising out of a View of their Circ.u.mstances--Naomi's Resolution to return, and that of her Daughters-in-law to accompany her--Orpah soon quits her Mother and Sister--Her Character, and that of Ruth--Requirements of Religion-- Arrival of Naomi and Ruth at Bethlehem--feelings of the Former.

Domestic life furnishes the most attractive and the most instructive species of history. If it do not present an equal diversity of incident with the narratives of rising or falling empires, in whose mighty concerns every pa.s.sion of human nature is interested, it possesses the superior advantage of "coming home to men's business and bosoms."

The scene of _general history_ is frequently placed in a region which, to the great proportion of mankind, is inaccessible; and however we may admire its princ.i.p.al actors, they seldom furnish examples capable of being exhibited for imitation. The sphere in which they moved is so totally different, so far remote from that in which our duty usually lies, that the knowledge of their achievements can conduce but little, to the great purposes of practical improvement. The story of _private life_ possesses a very different character; we are at once introduced to our _own_ sphere; and although it may relate to a cla.s.s in society either very much inferior or superior in point of station to ourselves, it necessarily brings into review relations which we all sustain, situations we have all to occupy, and duties we have all to discharge. Whether, therefore, a princess or a peasant be the princ.i.p.al actor, the central point round which every circ.u.mstance revolves, and from which it derives interest and distinction, it claims and will repay our serious attention.

Independently of these general considerations, the history of Ruth, in connection with that of Naomi and Orpah, has been always regarded as singularly interesting: it is a most pathetic tale, ill.u.s.trative of the operation of the tenderest of the domestic affections, in unison with genuine religion: it exhibits the most artless simplicity of manners, the most virtuous sensibilities, and the most affecting interpositions of Providence. It is at once romantic and true, sublime and simple, marvellous and natural: it const.i.tutes, moreover, a connecting link in the great chain of providence, and an important incident in the history of redemption.

The sacred book, which derives its name from RUTH, was in all probability written by Samuel: this is the concurrent opinion of Jews and Christians.

It may be considered as supplementary to the book of Judges, an introductory to the history of David, whose descent from Judah through Pharez is distinctly traced in the genealogy of Boaz.

According to Jewish tradition, Ruth was of the royal race of Moab, a nation descended from Lot, and settled on the borders of the salt sea in the confines of Judah. She married Mahlon, the son of Elimelech, who lived in Moab in consequence of a famine which prevailed in Judea. After his death, relying on the promises made to the tribe of Judah, to which her husband belonged, she became a proselyte; and thus the Holy Spirit, by recording the adoption of a Gentile woman into that family from which the Messiah was to descend, might intend to intimate the comprehensive design of the Christian dispensation. "It must be remarked also, that in the estimation of the Jews it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by the Jews to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, inasmuch as it records a circ.u.mstance so little flattering to the sovereign of Israel [19]; and it is scarcely necessary to appeal to its admission into the canon of Scripture for a testimony of its authentic character; or to mention that the evangelists, in describing our Saviour's descent, follow its genealogical accounts." [20]

[Sidenote: Years before Christ, about 1818] This book commences with a statement of the calamitous situation of Israel in consequence of a famine, one of those messengers of divine displeasure sometimes commissioned to scourge a guilty land, and chastise them into obedience.

Elimelech, a resident in Bethlehem-Judah, was compelled, probably with many others, to quit his beloved home, and seek a temporary subsistence in the country of Moab, which, although favoured at this time with the blessings of temporal prosperity and abundance, was dest.i.tute of those religious means, without which, in the view of a good man, Eden would lose its charms, and life its value. He took with him his wife Naomi and his two sons Mahlon and Chilion; and, under the guidance of that Providence which once tamed the lions and restrained the fires of Chaldea, found an asylum in the bosom of Israel's enemies.

In this exile, a family so ancient and reputable sunk into such degradation excites our compa.s.sion; still more so, when in tracing their adventurous history, we find them a.s.saulted by new forms of sorrow and calamity. Elimelech dies, and Naomi is left with her two sons. The young men afterward marry, the one Orpah, the other Ruth, both natives of Moab.

It seems as though the disconsolate widow were beginning to dry up her tears, and to rebuild her fallen house by those matrimonial alliances which tended to naturalize them in the country; but whether the use of these idolatrous materials was displeasing to G.o.d, or whether it was deemed requisite to detach the mind of Naomi, by repeated afflictions, from a soil in which her affections were becoming too deeply rooted, her two sons also died in a few years, and the three females were left to grapple with adversity alone. The original state and character of the young women is uncertain, but they became proselytes to the Jewish religion. They might have become so previously to their union with their now departed husbands, whom, if the sacred narrative had been more detailed and minute, we might possibly have had occasion to applaud for their pious discrimination, rather than to censure or suspect for impropriety of conduct; at least, under all the circ.u.mstances, we are by no means justified in severe animadversions upon their choice. But, whatever might have been their intentions, the Supreme Disposer was working with a wise but mysterious secrecy, to promote his designs which were linked with a succession of events extending to far distant generations. Poor Naomi! how desolate thy condition! how deep thy depression! Wave after wave rolls over thy defenceless head! And yet, where is the human being to whom no comforts are left? Thy daughters remain, and even if they had been removed, thy pious spirit would not have sorrowed over their graves, as one that has no hope! Thy religion has supplied thee with sources of consolation unknown to the world, and indestructible by calamity, time, or death--"The eternal G.o.d is thy refuge," "and underneath are the everlasting arms."

The rapid changes in this family cannot fail to remind us of the instability of earthly possessions and enjoyments; nor ought we to forget the wisdom and the goodness of that divine superintendence, which holds all these changes in subserviency to his will. How impressive is the language of inspiration, "we all do fade as a leaf;"--and how ill.u.s.trative of the present tragical history! When the sun of summer beams upon the growing landscape, and, ascending some eminence, you survey the valleys covered over with corn, the hills adorned with verdure, the trees bending their abundant foliage to the gale, the flowers in "yellow meads of asphodel and amaranthine bowers," perfuming the air with their odours, you seem for a moment to inhabit regions of enchantment and perpetual beauty. A month or two intervenes--you reascend your former elevation, once more to feast the senses--to admire and adore the Dispenser of these blessings--but O how faded! The bright beams of the sun are shrouded in a wintry cloud--the corn has disappeared--the flocks retire--the trees are bereft of their foliage--the flowers lie scattered on the ground. Such, such is human life; thus we and our families fade! to-day in vigour--to-morrow in dust! Where are generations past? where are our ancestors? where our immediate predecessors? where our early a.s.sociates, and many of the individuals that have enlivened our social hours in maturer life? Like the leaves which cl.u.s.ter on the ground in autumn, and almost obstruct the path of the traveller, they seem to have dropped in quick succession, and to lie in faded heaps on the road that leads into eternity. And, alas! with an indifference too nearly resembling that which is apparent in the unheeding pa.s.senger, who tramples autumnal foliage beneath his feet, we tread on the graves of departed ages, and neglect to imitate the example of the pious dead.

Pause and reflect, "we _all_ do fade." Whatever our circ.u.mstances or connections, the inevitable dominion of death extends over all. The leaves may occupy a higher or a lower station on the tree, they may be suspended on the loftiest or the lowliest branches--but they _all_ drop off; and we may be rich or poor, learned or illiterate, young or old, the house of the grave is "appointed for _all _ living." Providence in mercy permits the union of families long to remain unbroken; and, at length, in _mercy_ too--whatever the suggestions of despondency--dissolves it. The parent expires, and the children follow; till, perhaps, the _name_ only survives, like a tree bared to the storm of winter thrown down by the blast, and at length rotting into dust.

Mournfully fascinating, however, and instructing as these considerations appear, they must not divert us longer from the narrative. Naomi, at the distance of ten years, cherished a constant anxiety respecting what pa.s.sed in Israel; and, weaned by repeated trials, if not still more so by Moabitish idolatry, from her present situation, she heard with pleasure, "that the Lord had visited his people, in giving them bread:" upon which she determined to return, and take her two daughters-in-law with her into Judea. This secondary kindred often proves a source of the most unhappy jealousies and animosities in domestic life, but the harmony in which these women lived, and with which they concerted measures for their removal, indicated at least the goodness of all their dispositions. They were, besides, in equal distress. Affliction, in almost every form, is beneficial in its tendency; and nothing is more calculated to strengthen mutual attachment than common calamity.

How often is distress, similar to this, aggravated by unkindness!

Moroseness on the one part, and undutifulness on the other, excite the mother-in-law against the daughter-in-law, and the daughter-in-law against the mother-in-law; whereas reason, religion, and even self-love, require a different conduct. The poverty of Naomi was no objection to Orpah and Ruth to accompany her in her departure from Moab; but at once, abandoning every minor or selfish consideration, they prepared to attend her unprotected way. They would not suffer her to drink alone of the bitter cup, but resolved to encourage her by sharing it.

A bitter cup indeed it was. Who can imagine, without a painful sympathy, the situation of three friendless women, each a widow, and quitting a country where they left behind so many sad recollections! There they had lost the dearest of earthly connections, who, had they been preserved to this hour, would have soothed their sorrows, sustained their spirits, and accompanied their journey! The voice of parental and conjugal tenderness was silent in the grave! Their natural timidity had no shelter--their tears were wiped away by no kind hand--their steps were supported by no sustaining arm--the world was a barren wilderness before them--they seemed to be alone, as after a ship-wreck--and they had no immediate refuge but in themselves, and--for there was still another hope, an observant friend, a helper to the needy in his distress--in G.o.d!

Having proceeded a short distance, Naomi, overwhelmed with a sense of the disinterested kindness of her daughters-in-law, even more than with her own affliction, begged them to leave her, and return to their respective homes. She adverts to their past amiable and affectionate conduct; and severe as parting would prove to her maternal heart, she wished them still to be happy in the Sand of their nativity. Commending them to the benediction of the G.o.d of Israel, and expressing her desire for their happiness in the formation of future connections, "she kissed them" in token of a long and last farewell.

What fondness and what agony blended in that embrace! What a separation!

It was no moment for words; the lovely daughters could only weep! A thousand past endearments recurred to their memory, a thousand uncertainties springing from the bosom of futurity, presented themselves to their minds. They had cherished a mutual esteem--they were blended into one in feeling, in interest, in all that can render life desirable.

Their dark path had hitherto been enlightened by the beam of affection;--and was the sun to set upon their day for ever?

Alas! what a land of mourning is this! what heart-rending separations are we called to experience on earth; and what an hour of parting from the tenderest of connexions will soon arrive, when, death interposing his authority to break the ties of nature and of friendship, we must bid adieu to those who would indeed gladly accompany us, but _must_ survive to walk alone in the wilderness.

We are, however, attributing too much to this formidable power. He may break the ties of nature--but he cannot dissolve the union of _Christian_ friendship. The pious shall meet again in a region uninfested by malignity, and where the long annals of everlasting ages shall record no day of separation, and no instance of death.

It was kind, it was disinterested, it was maternal, in Naomi to propose this parting; but they were not to be persuaded. As soon as tears permitted utterance, they exclaimed, "Surely we will return with _thee_ unto _thy_ people."--"We have taken our resolution, and cannot depart from it. To go _with_ thee is indeed a trial--but to go _from_ thee is incalculably worse. Thou shall not be forsaken. We will be inseparable."

Naomi remonstrated, and kindly repeated her commands. She called them _daughters_, an appellation they had well merited by their ardent and unabated attachment, earnestly entreating them to "turn again; and"

intimating that they could not reasonably entertain a hope of her having sons whom they might marry, and therefore they could not accompany her without detriment to themselves. She was afflicted at the idea of their being widows in the days of their youth; and especially that, for her sake, they should continue in so solitary a condition, voluntarily resigning to her comfort the joys of connubial love.

Again they wept--but from this moment, Orpah and Ruth take a different course. The former fails in her resolution, embraces her mother-in-law, and returns; the latter "cleaves to her," and remains the solitary example of unconquerable affection, the heroine of the future narrative.

In the character of Orpah, we perceive an exemplification of that imperfect obedience which characterizes those who have been induced to pay some degree of attention to the gospel of Christ, but who have been influenced by certain subordinate motives to retrace their steps. She contemplated future poverty with alarm, and cannot be exculpated from a charge of secretly preferring the service of Chemosh, the Moabitish G.o.d, to the service of Jehovah. Her affection for Naomi had, perhaps, induced her hitherto to dissemble; and though she persevered to a considerable extent, when the final resolution was to be taken, she paused--hesitated --trembled--and drew back. She could not part with _all_ for this service. In the days of Christ, many treated him with respect, listened to his words, admired, and like the young ruler, even wished to become his follower, but excited the best hopes only to disappoint them. Happy, thrice happy, they who take up the cross, and follow him through much tribulation; n.o.bly resisting the allurements of the world, the demands of earthly friendship, and even the interdictions of human authority, for the sake of Christ and his gospel! The martyr's _crown_ awaits them, for they display the martyr's _spirit_.

At a superficial glance, the address of Naomi to Ruth, upon this occasion, seems altogether extraordinary; "Behold, thy sister-in-law is gone back unto her people, and unto her G.o.ds; return thou after thy sister-in-law."

Did she then really wish to urge this young widow to imitate the conduct of her sister, not only in returning to her relations, but to the service of the G.o.ds of Moab? Whatever opinion she entertained of her daughter-in-law's piety, could she really be desirous of placing her in circ.u.mstances of such temptation and danger? This supposition would be at least uncharitable, and contradicts probability. It was rather a trial of her sincerity in religion, and an evidence of her determination to use no compulsory measures, not even maternal influence, to coerce her conscience. Her language was, besides, premonitory and warning, similar to the permission given to Balaam, who though apparently admonished to go and curse Israel, was really interdicted.

Ruth received the appeal in a manner worthy of her character, and the most satisfactory to Naomi. "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 G.o.d my G.o.d. 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." If the pious origin of this attachment were not sufficiently apparent, we should be tempted to call it romantic; but founded as it was in religion, we must contemplate it as a rare specimen of a perfection in friendship, scarcely ever attained in the cold and chilling atmosphere of this world. Nothing could have so ripened and matured it, but the beamings of heavenly love, which rendered even an unfriendly soil productive of so choice a fruit.

Notwithstanding the indigent circ.u.mstances of Naomi, her daughter-in-law persisted in accompanying her, and thus voluntarily chose affliction with the people of G.o.d in preference to hereditary affluence and distinction.

With deliberate resolution, and persevering consistency, she adhered to her purpose, calculating upon all the inconveniences that might result, but not fearing them. She turned her back upon the glory of the world, neither dreading its frowns nor soliciting its patronage. She knew that she could live happily without human applause, but not without divine approbation. Her early prejudices were subdued by principle, and she felt no hesitation in discarding the G.o.ds of Moab to procure the love of the G.o.d of Israel. In fact she _did_ choose the path of true honour and renown. The servant of G.o.d is the greatest character in the universe, and will eventually be exalted to a situation which will fully and for ever disclose the perfect nothingness of terrestrial glory, and the shadowy nature of all that mortals have been deluded to imagine substantial.

This part of the history may serve to suggest the beneficial inquiry, whether we habitually cherish an equal zeal for our religion, with that which this young Moabitess manifested? It would be easy to descant upon the superiority of our advantages, and to urge our increased responsibility; but do we equal her in the firmness of our faith, and the steadfastness of our profession? It may not be a question, whether we are likely to be called to similar or equal trials; but the most important consideration is, whether through the grace of G.o.d we stand prepared for _whatever_ trials await us in the path of duty; and whether, with fewer difficulties and greater advantages, we at least display an equal decision of character? We have Sabbaths--do we keep them? We have Bibles--do we read them? We have religious and social opportunities--do we improve them? We have pious friends--do we, like Ruth, cleave to them? Do we come out from the world, and are we separate, saying to the church of Christ, and adhering to our purpose, "We will go with you, for we have heard that G.o.d is with you?" a.s.sociation is a test of character. The companion exhibits the man.

Candour and sincerity may be recommended from this example, as the best policy. We should not be ashamed of our religion: an open avowal, like that of Ruth, which prevented any farther importunity to return to the idolatries of Moab, is calculated to prevent a thousand perplexities into which the wavering, the timid, and the dissembling, inevitably fall.

Persons of this description fail in every respect. They dissatisfy both parties, sacrifice their own peace of mind, and incur all the pains, without securing any of the pleasures of genuine piety. Hesitating between a sense of duty and an inclination to sin, trembling amidst conflicting attractions and opposing interests, they never attain to dignity of character or repose of spirit. They lie at the mercy of every foe, of every pa.s.sion, of every change. Without the pilotage of principle, they know not what course to take, and are every moment in danger of a fatal wreck. "He that wavereth is like a wave of the sea, driven with the wind and tossed! ... A double-minded man is unstable in all his ways."

It is unquestionably a duty devolving on all who believe in Christ, to "confess him;" and to this candid avowal he has himself attached, not only the purest felicities on earth, but the honour of a public acknowledgment of their persons and services before a.s.sembled ages in the day of judgment, together with a final admission into the paradise of his presence. It is indeed criminal to profess attachment to him when we do not feel it, and it is also highly improper to cherish such an attachment without daring to avow it. If the former must be characterized as hypocrisy, the latter cannot be exculpated from the charge of sinful timidity; if the one be presumptuous boldness, the other is unholy fear.

To avow our principles, on all suitable occasions, with unshrinking firmness, is essential to integrity, and distinctly claimed by religion.

The worldly motives which influenced some of the chief rulers in the days of our Lord, if not to disavow, at least to withhold their public concurrence with his doctrines, are mentioned in the gospel to their everlasting dishonour. They are not exhibited as specimens of violent hostility, but of that spirit of neutrality which resulted from political feelings, and which, being no less deemed a real enmity, will receive its appropriate condemnation. "Nevertheless, among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of G.o.d."

This kind of preference seems to be the result of strange infatuation, the origin of which demands a serious inquiry. In part, it may be accounted for from the impression which sensible and near objects produce on the mind, in comparison with those which are less obvious and more distant.

Visible things attract attention, while those which are invisible, being placed beyond the sphere of sense, remain unnoticed. An object which is really greater, appears less when it is more remote. Eternity seems, in human estimation, extremely distant; its crown of glory afar off; all the possessions of the New Jerusalem disappear from view, when covered with the mists of futurity. We are easily affected by loud applauses, gay scenes, and temporal good. The secret whispers of an approving conscience are less audible, the smiles of G.o.d less perceptible to a depraved and earthly mind. In addition to which, temporal inconveniences or dangers are frequently connected with a conduct which secures the approbation of G.o.d; a criminal apprehension of which produces indifference and distaste for religion. When the choice lies between shame, poverty, affliction, the sacrifice of worldly interest, and even death itself in the one balance--and temporal distinction, affluence, ease, advancement, in the other--many will hesitate, with Agrippa, few determine, with Moses. In the present history one was taken, the other left. The experiment has been since sufficiently tried upon a large scale, and proofs are perpetually acc.u.mulating, that the temper and conduct of Orpah were coincident with those of the great majority in the world.

The narrative of the journey to the place of Naomi's early residence, is comprised in one short sentence; "So they two went until they came to Bethlehem." We are left in ignorance of those circ.u.mstances which curiosity would wish to explore in so remarkable a removal. Who can doubt, that in a distance of at least one hundred and twenty miles over mountains and rivers, these female travellers, unprotected, friendless, on foot, and seeking day by day a precarious a.s.sistance from the wild luxuriancy of nature, or the occasional hospitality of the stranger, must have encountered repeated perils, and often deemed themselves irretrievably lost. But there was an eye that watched them, of whose observance they were not ignorant; an arm that protected them, on whose powerful support they leaned by faith, and leaned not in vain. _He_ can never be dest.i.tute who has _G.o.d_ for his father; _he_ can never be lost, in whatever region he wanders, who has _G.o.d_ for his guide! In the adventurous journey of life take his proffered aid, ye children of adversity! repose in his goodness, having committed your way to him, ye widowed mourners! while G.o.d is on his throne, ye cannot inhabit a fatherless world, ye cannot be dest.i.tute of efficient aid! "A Father of the fatherless, and a Judge of the widows, is G.o.d in his holy habitation."

In a small town, like Bethlehem, the arrival of these strangers would naturally awaken inquiry. After an absence of ten years, the inhabitants probably never expected to see Naomi again. Such is the vicissitude of human affairs, that within a few years many strange mutations occur, even in places of no great extent. Of her former friends or acquaintances, some were, no doubt, consigned to the grave; and her own appearance and circ.u.mstances were so altered since her departure, that the voice of friendship, the congratulation of love, seems to have subsided into the idle language of wonderment, "Is this Naomi?"