Christ hath abolished death, and hath brought life and immortality to light through the gospel." Alston, July 17, 1846. J. H. RUTH THE MOABITESS. Ánd 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.”—RUTH i. 16. THE history of Ruth the Moabitess is one of the shortest but at the same time one of the most interesting portions of the Old Testament Scriptures. It is distinguished for its extreme simplicity and beauty, for its delightful images of pastoral and rural life, for the insight which it gives us into the usages and customs of a very remote period of the world, and for the useful and practical instruction with which it abounds. That part of the book to which we would more particularly invite the attention of the reader for a very little, brings under our notice the great attachment which existed between the two principal female characters of the narrative. Naomi, the elder of the two, was a Jewish matron, who, with her husband Elimelech, had been driven by famine from the land of their nativity, and had gone to sojourn in the country of Moab. At the time of their removal the family consisted of four persons-Naomi, her husband, and two sons-a goodly family though small, and one that bade fair to hand down their common name to future generations. But "God's ways are not as our ways, neither are his thoughts as our thoughts." First, the head of the household was removed by death, and subsequently her two sons died also, both of whom had married Moabitish women, now left widowed and childless. These dispensations were very trying, and, therefore, we need hardly wonder at Naomi's exclaiming that the Lord had dealt very bitterly with her. On resolving to return to her native country, Naomi advised her daughters-in-law to remain behind her with their kinsfolk and friends; and her arguments prevailed with Orpah, who, we are informed, kissed her mother-in-law and returned unto her people and her gods. It was otherwise with Ruth, the chief character of the story. She steadfastly resisted all entreaties to follow the example of her sister, and only replied to the expostulations of Naomi in the words already quoted, "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." The attachment thus displayed is very warm and praiseworthy. It led her to forsake her relatives and friends, to quit the country of her birth, and accompany the object of her regard into the land of strangers. She hoped that she might thus be enabled to minister to Naomi's wants, to sympathize and tourn with her in the afflictions which wrung her heart, and alleviate by her labours and kind attention the privations and infirmities which attend old age and want. The distress produced by reverse of worldly circumstances is one of the best criterions for enabling us to distinguish between real and false friends. We may learn from the conduct of Ruth to be faithful and affectionate towards our friends in adversity, remembering, for our encouragement, that we never more resemble our blessed Lord than when we pour the balm of consolation into the wounded spirit, and relieve the distresses of the destitute and forsaken. It was with great nobleness of spirit that Ruth resolved to share the fortunes of her aged mother-in-law. The worldly circumstances of Naomi were at this time by no means enviable. We find her sending Ruth to glean in the fields of Boaz-a plain proof of their poverty, and of their being in want even of the common necessaries of life. What could be the ruling motive which influenced Ruth in the step she thus took? It is pretty plain from the concluding clause of verse 16 that she had been instructed in the knowledge of the one living and true God, the God of her mother-in-law; and this accounts for her anxiety to accompany Naomi to the land of Israel, the moral garden in the wilderness of surrounding idolatry. She was anxious to enjoy the blessing of intercourse with the people of God, to visit those places which had witnessed miraculous displays of Divine power and goodness, and to unite with God's chosen people in the exercises of religious worship. Orpah, as already seen, returned unto her people and her gods. Though blessed to Ruth, Divine truth had produced no beneficial effect upon her mind; thus illustrating the sovereignty of God, who has mercy on whom he will have mercy, and compassion on whom he will have compassion, and whom he will he hardeneth. "Two women shall be grinding at the mill, the one shall be taken and the other left." The conduct of Ruth in choosing the people of Naomi for her people, and the God of Israel for her God, was not left unrewarded. God regarded the low estate of his handmaiden, united her in marriage to a wealthy kinsman of her former husband, and made her a mother in Israel-yea, an ancestress of David the great king, and also of Jesus, David's King and David's Lord. In the reception of this Gentile woman into the church of God, and in the distinguished place assigned her as a progenitrix of our Lord, we have an earnest and pledge of the admission of the Gentiles to a participation of the privileges, greatly enlarged, that were so long confined to the Jews, as the peculiar people of the Lord. Like Ruth, let us learn to forego all worldly company, all the deceitful pleasures and honours of this present life, in order that we may enjoy the friendship of God and spiritual intercourse with his people; remembering our Lord's gracious promise to Peter, and to all who rest their faith on the same foundation as that of Peter's confession, "There is no man that hath left house, or parents, or brother, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present life, and in the world to come life everlasting." July, 1846. D. J. D. STRONG CONSOLATION. HEB. vi. 18. "COMFORT ye, comfort ye, my people, saith your God," was the command of Jehovah to his prophets in ancient days. His will is still the same. He is still himself "the God of all comfort," who giveth us "everlasting consolation and good hope through grace;" and his ministers, while they are to "warn the unruly," are also to "comfort the feeble-minded." They "have not dominion over their faith, but are helpers of their joy." Observe to whom the "strong consolation" of the gospel belongs; to those only "who have fled for refuge to lay hold on the hope set before them." What is the object of this hope? It is salvationeternal life" that" inconceivable glory, that endless happiness which is "within the vail," ver. 19-the true holy of holies, "whither the Forerunner is for us entered, even Jesus, made an High Priest for ever after the order of Melchisedec." What is its basis? Christ alone. He, having on earth atoned for their sins by the sacrifice of himself, and being risen from the dead, is gone before them thither. He "is set down at the right hand of the throne of God." It is "by his blood" alone "we have boldness to enter into the holiest by a new and living way which he hath _consecrated for us through the vail, that is to say, his flesh." This hope is "set before us" in the gospel; publicly exhibited, indiscriminately offered for universal use. "Him hath God set forth as a propitiation." But those are here spoken of who have actually "fled for refuge"(just as the man-slayer would speed towards the appointed city, Num. xxxv. 11-15)—to the rich mercy of God, through that glorious redemption. And they have so fled to it as in reality "to lay hold," and keep hold, on the object of their hope. With a tenacity only equalled by the earnestness with which they first sought it, they cling to the cross. They never felt safe till they could grasp "the horns of the altar;" and now they neither imagine nor desire any other security. "Now let the wildest storms arise, Let tempests mingle earth and skies; But all my treasures with me bear." Now, this " strong consolation" is derived, in the first instance, from the very act of "fleeing" to Jesus. "There is no peace" to the impenitent, the careless, the unbelieving. But as soon as other confidences are renounced, and Christ is received by faith, forthwith conscience is pacified, the heart finds an unwonted serenity, Heaven and nature smile, the heavy burden rolls into the sepulchre, and the happy pilgrim goes on his way rejoicing. Far be it from us, however, to imply that the relief at first obtained continues always undiminished, unimpaired. Clouds again overspread the horizon and "hide the promise" from the mental eye. Conscious unworthiness, depravity, and weakness; increased experience of the deceitfulness of the heart; harassing conflicts with inward and outward enemies; and the various temptations, trials, and, perhaps, persecutions, to which the Christian profession exposes, render renewed "consolation" needful. And it is provided, promised, given. "As thy day, so shall thy strength be." It is remarkable how emphatically it is here declared to be the will of God that this should be realized. Referring to the words he had used to Abraham, the apostle tells us that the Lord, in wonderful condescension to the weakness of man and his proneness to unbelief, and purposing to give his people the most abundant assurance that his "counsel" respecting their salvation was "immutable,' confirmed the promise and covenant, involving it with what is equivalent to the solemn ratification of "an oath," that so, "by two immutable things"'-even the covenant itself, and this inviolable confirmation of it, "in which it was impossible for God to lie," either by being himself deceived, or by being induced to deceive others, or by seeing cause to alter his purposes-this "consolation" might be immovable, and their hope an anchor to the soul, both sure and steadfast." Yea, it is God himself, O Christian, who is your Comforter: "I, even I, am he that comforteth you: who art thou that thou shouldest be afraid of a man that shall die, and of the son of man that shall be made as grass?" "As one whom his mother comforteth, so will 1 comfort you, and ye shall be comforted in Jerusalem." He sends his own Spirit to be the Comforter of the church, and in this character to abide with it for ever. Is it not, then, clearly your duty as well as privilege to seek and to cultivate these powerful consolations, and thus to let the world know what a God you serve, and how you estimate his service? Besides, finally, recollect this is God's own method for your progressive sanctification. Holiness and happiness are, in the Divine system of dispensations, reciprocal and reactive. "The joy of the Lord is your strength." "Sweet hope! it makes the coward brave; And bids the sluggard rise; It lifts a worm of earth on high, Provides him wings, and makes him fly Beaminster, July, 1846. A. B. THE EXEMPLARY STEP-MOTHER. MR. EDITOR,-The following is a copy Ꮎ. memoir of an estimable minister, the Rev. Alexander Begg, M.A., of Aberdeen. I will here transcribe a few of the particulars for your instruction and encouragement : "The piety, prudence, and godly consistency of this worthy female," his biographer states, "exerted the happiest influence on his character and prospects; and he always considered that, under God, he owed to his step-mother all his future success. His favourite MY DEAR FRIEND,- Anticipating expression in reference to her was, your new and very responsible under-She was to my father's house what taking, in a change of name and state, the ark was to the house of ObedI beg to assure you of the deep interest edom,' 2 Sam. vi. 11. Another brother, I feel in your welfare. I look upon writing on the same theme, says, 'I this important event in your life as the cannot think or speak of this beloved kind and merciful arrangement of Di- woman with common feelings. No! I vine Providence. Your influence must trust, and do believe the circumstance be extensively felt, and I pray that it of my being related to her will be a may be for great good in your adopted theme of thanksgiving and praise to family and in the church of Christ. the God of all grace through a long His grace, which you are invited to eternity. For, as a means, she brought seek, will be sufficient for you in every blessings to our house as durable as duty and in every trial. May you be eternity. We all loved her dearly, and richly endowed with the gifts and as dearly did she love us; and, strange blessings of his Spirit! as it may seem, we never discovered the least abatement of affection on her part even when she had children of her own claiming all a mother's heart.' "STEP-MOTHERS," however, it must be acknowledged, occupy stations of great difficulty, especially where there are many children, and all of them at home. But though their duties are at once peculiar, weighty, and difficult, it is possible for a woman to discharge them not only with satisfaction to herself, but so as to draw down the blessings of Heaven on her own head by those whom Divine Providence may place under her care. Many examples of such I have known; and one of the most beautiful exhibitions of a person in that station is to be found in the "From the day she entered the house she made it her care not only to attend to the personal comfort of the children, which she did to the admiration of all, but also to cultivate their tender minds by imparting a knowledge of Scripture truth. The writer of this memoir, from having had access to the most authentic sources of information respecting the eminent virtues of this exemplary step-mother, has no doubt whatever that she was the humble instrument of |