NAOMI, ORPAH, AND RUTH.

REV. CLEMENT M. BUTLER.

DURING a famine that raged in Judea in the time of the Judges, a Jewish family of Bethlehem Juda resorted in their need to Moab. The family consisted of Elimelech, Naomi his wife, and their two sons, Mahlon and Chilon. Elimelech died, and his two sons married in the land. The name of the wife of the one was Orpah, and of the other Ruth. The two sons of Naomi died, and left her alone with her two daughtersin-law. In her bereaved and lonely state, her heart naturally turned again towards her home. Having heard "how the Lord had visited his people in giving them bread," she determined to return again to Juda. Her daughters resolved to accompany her. After they had proceeded with her some distance, she seemed to feel that they were making too great a sacrifice for her sake, and she besought them to return. She was touched with their devoted affection to her; but determining that her own should be unselfish, she prepared to break the last of those dearest human ties which it makes the heart bleed to break. In language full of gratitude for their love—

so cheering to her at such a season she entreats them to return. "And Naomi said to her two daughters-in-law, Go, return each to her mother's house: the Lord deal kindly with you, as ye have dealt with the dead, and with me. The Lord grant that you may find rest each of you in the house of your husband. Then she kissed them: and they lifted up their voices and wept." Still they adhered to their determination to return with her. Yet more earnestly Naomi dissuaded them. "And they lifted up their voice and wept again: and Orpah kissed her mother-in-law, but Ruth clave unto her. 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."

In these words is expressed the very soul of clinging affection, and of resolute choice to serve the Lord; and I know not but that the inexpressible charm which is thrown over the whole character and history of Ruth, arises from the fact that her spirit was as gentle as it was firm. However that may be, certain it is that none can read the simple and matchless record of her life without having his heart singularly softened and interested in the character and fortunes of the affectionate Moabitess, and without breathing, as he reads the tale, the involuntary benison, "God bless thee, gentle Ruth."

The incidents of this simple and beautiful story display three distinct types of female character.

It speaks well for the character and consistency of Naomi

that she won so thoroughly the attachment and respect of her daughters-in-law. She was one of the people of God in the midst of idolaters. She had been subjected for years to the insidious and fascinating influences of heathen worship. She was far away from the religious privileges without whose constant influence the piety of so many dies. She was strait ened and perplexed in circumstances. She had—and in this thing she erred-she had formed intimate connections with the idolaters among whom she lived, and the amiable and affectionate characters of her daughters-in-law might naturally make her think well of the false religion in connection with which such characters were formed, or could continue to consist. She had none of the restraints of public opinion, as in her own land, to keep her heart true to her fathers' God. She was surrounded by temptations to conciliate those among whom she dwelt, by adopting their views and joining in their idolatrous ceremonies. And to withstand all this array of adverse influences, she had nothing but a poor, bereaved, almost broken woman's heart. It is difficult to conceive circumstances more trying to the fidelity of the child of God. Yet she seems to have withstood them all. The grace of Israel's God was sufficient for her. Through all her long years of various trial, she did not forget Jerusalem or cease to testify to the power and goodness of the God of Israel. Instead of being overcome by the heathen influences around her, she exerted an influence for the true God over those immediately connected with her. She not only won the personal attachment and respect of her daughters-in-law, but her life and character convinced them that the Lord whom she worshipped must indeed be God. It seems to have been by the daily sanctity of her life; by her long and consistent walk

as a child of God; by the silent eloquence of a beautiful and holy example, that she impressed her daughters with the conviction that her God was real; that he exerted over her a mighty power; and that she found in him a true, living, and sufficient portion. Very beautiful does this faithful example of Naomi appear in the midst of surrounding idolatry. It was not a far-blazing, but it was a clear and steady light shining in a dark place. We feel that, in the highest sense, she deserves her name of Naomi, or beauty.

The example of Naomi exemplifies an element of influence in the cause of God, as unobtrusive and gentle as it is mighty. The people of God are now often intimately connected with the world's idolaters. However adverse may be the circumstances in which they are placed against their exerting an influence for their God and Saviour; and however much they may feel that the world's insidious influences tempt them to forgetfulness or denial of their Master; they are not in a situation of so much difficulty, in these respects, as was faithful Naomi. In that position they may, if they are faithful at least, win some gentle Ruth to say, "thy people shall be my people, and thy God my God." A holy, consistent, and beautiful example of Christian character, is at the same time an argument and an influence for God. It is an argument, because it is a Divine effect which proves its cause Divine. When the men of the world see the true fruits of the spirit, and when these blessed fruits are before them so constantly that their attention and inspection is renewedly forced upon them, they are compelled to confess that the seed of them must be heavenly, and that their growth must be under heavenly light and dew. If they saw the virtues of true Christians only casually and at a distance, they might not be able to discriminate them from the

virtues of the world's worshippers. But when they are brought into the immediate presence of the manifested graces of the spirit; when they can watch their blossoming and growth and ripening; when they daily inhale their heavenly fragrance, and are daily cheered and blessed by their holy beauty as by a benediction; then they cannot but discern the difference between these immortal graces and the world's gaudy and perishing virtues. If they have lived intimately for years with the holy children of God, they will not and do not say that there is nothing in the religion of the Saviour; that the fruits of the spirit are no better than the fruits of earthly morality; that the apples of Paradise are no sweeter than those of Sodom. They are convinced by an argument whose premises every day's history has confirmed, and whose conclusion therefore they no longer can deny. Nor is a holy and consistent Christian life less an influence than it is an argument. They who have witnessed these graces, have also felt and shared their power. Such thoughtful regard to their happiness and welfare; such real love; such self-denial for their sakes; such assiduous and tender ministries in hours of bereavement and reverse, they have never experienced from their worldly friends. Grateful and admiring, they will respect and love the principles of which these are the refreshing and blessed manifestations. Now, what an influence over human minds and hearts is here exerted by the true, steady, life-long disciple of the Saviour! When this argument has convinced the mind, and this influence touched the heart, is not much of the opposition of man to the claims of Christ already done away? May not the spirit now apply its persuasive influences with more hopes of success? I know that the opposition of the natural heart remains, and that nothing but the grace of God