the first is the object, true conjugal happiness is not to be expected. Begin with God, and he will continue with you even to your dying moments.

V. Having prayed with and for them, she kissed them, which shews that a rejection of every form of homage proceeds from superstition, rather than from Scripture usage. Even Abraham, the parent of the chosen race, bowed to the cursed Hittites ;* and venerable Boaz, in a pious manner, saluted his harvest people, with The Lord be with you.'

In Scripture we read of a civil kiss of salutation congratulatory at the meeting of friends, as when Jacob met with his cousin Rachel. This in the text is valedictory, at an intended parting. Of a flattering, treacherous kiss, designed to cover the malignity of heart intentions: thus Absalom, acting the traitor to his own father, kissed the people on purpose to win their affections. Thus Joab took Amasa by the beard and kissed him, on purpose to conceal the dagger intended to be plunged into his bowels. And thus Judah comes with his, Hail Master! on purpose to betray the Saviour of the world.

We also read of a superstitious and idolatrous kiss, such as the image of Baal received from his worshippers; not unlike to the former practice of princes stooping to kiss the toe of the hoary impostor at Rome. A wanton whorish kiss, Prov. vii. 13. where it is said, 'And she caught him, and kissed him.' But above all, there is an holy kiss of precious communion between Christ and his church, or the believing soul.

This is twofold.---1st. From Jesus, when he speaks pardon, peace, and loving-kindness to the poor, lost, and self-condemned sinner, mentioned Song i. 1. Let him kiss me with the kisses ' of his lips, &c.' and who, that feels the bitterness of convicted sin, but will join in the ardent petition ?---2d. There is a kiss of homage and submission from the believer unto the Saviour, similar to that which is practised by men in civil society. When any person is by the prince entrusted with office, you hear of him doing homage by kissing the hand of his sovereign and benefactor: how much more reasonably is the pardoned sinner called upon, Psal. ii. 12. To kiss the Son lest he be angry,' and to take upon him the Redeemer's light yoke and easy burden?

This tenderness and piety of the mother produced in her daughters the softest sensations; they were not like many who can hear the most fervent petitions without the least emotion, who, perhaps, while the parent is groaning for their redemption, can snort away the moments of prayer, moments never, ah! never to return unless it is like the flying Spartans, to lodge an arrow in the heart of the thoughtless. May the thoughtless and prayerless be enabled to keep this in remembrance.

VI.

And they said unto her, surely we will return with thee unto thy people.'---So said both, and both meant as they spoke. A few remarks here.

(1) Promises of speech, and purposes of heart, whether to God, to his church, or to individuals, ought to go hand in hand. Speech is the glory of man, and its intent is to express the meaning of the heart. None ought to promise with their mouths what they do not purpose with their hearts; this is to be fraudulent and deceitful, which is destructive to human society; and such act the part of devils, and prostitute the glory of their nature to the worst of purposes, if a man's word does not express his meaning, and bind him, nothing can you who have said to the church, Surely we will go with thee,' pray that God would give you grace to keep your word, lest, like Orpah, you turn back again.

(2) Promises and purposes often proceed from passion instead of principle. This we frequently see exemplified in young converts, who have a passionate regard to the person or manner of a preacher; and who for a while are extravagantly fond, and vehemently carried away. Orpah's was evidently from passion. Saul, overcome with David's kindness, promised that he would not seek his hurt. Naomi seemed sensible that this proceeded from passion, therefore prudently distrusts them till she had put them to a farther trial.

A church will, at least ought, to examine into the candidate's principle before admission, and that because,

(3) Purposes and promises proceeding merely from passion soon fall to the ground. A changed heart is necessary to perseverance in following God with Naomi. I go, Sir,' and went not, was the language of one whom we read of in the gospel, Mat. xxi. 30. Some persons' meltings under the ministry of the word, are but as the summer brook which Iema's troops drank of, soon dried up, Job vi. 15, 20. Good thoughts do only make a thoroughfare upon a wicked heart, they stay not there as those that like not their lodging. Saul may have his religious fits, and Jehu much zeal, but for want of a changed heart both come to nothing.

VII. And Naomi said, Turn again, my daughters: why will 'ye go with me?' &c.---Permit me to engage your attention to the following particulars :

(1) Why will ye go with me?'---She well knew that if their hearts were not formed to it, the customs of Israel would prove irksome. This would have been a stumbling block to the weak; a scorn to the wicked; an heart-breaking to herself. Why will ye go with me?' says the church. Young candidates should be full of caution, looking well to the grounds of their forsaking their idols whether a sense of the purity of God and his law the malignity of sin; Christ's all-sufficiency and fitness be at th

:

bottom. Why will ye go with the church? Is it because ye consider it as God's chosen, purchased, and conquered people? Or in Moses' words, because ye have heard that the Lord is among them?' Numb. xiv. 14. or because tne church is Christ's Naomi, his sister, his spouse, his love, his dove, his undefiled? You will enter into a warfare; none have more enemies than the professing Christian; Satan, and all his vassals, his myrmidons, the lust of the flesh, the lust of the eye, and the pride of life.' Now, war is to be entered into with caution and consideration, Luke xiv. 31. What king going to war against another king, 'sitteth not down and consulteth, whether he be able with ten 'thousand to meet him that cometh against him with twenty 'thousand?' You are called to follow the Lamb, and his gospel, in good and evil report; to choose godliness though afflicted, and the gospel though persecuted.

Naomi's reasoning was full of candour and gentle persuasion. She used not the authority of a mother; but the softness of a friend; for she well knew that candour and kindness, are better than moroseness and rigour.

(2) Are there yet sons in my womb, that they may be your 'husbands?' alluding to the Levitical law, Deut. xxv. 5, 6. in which the brother of the deceased husband was bound to take the widow, &c. that the inheritance should not be alienated, nor the husband's name perish. Naboth lost his life because he would not part with his inheritance, 1 Kings xxi. 3. And Naboth said ' to Ahab, the Lord forbid it me, that I should give the inherit'ance of my fathers unto thee.' This will apply to the gospel and its ordinances, descended to us from our ancestors: God forbid that we should alienate or fool it away; should we not transmit it to posterity, children's children, might curse us. Slavery follows a departed gospel. God forbid that our land should cast us out, or that our sins should cast out the gospel, or that Christ's land should be given to Antichrist.

(3) I am too old to have an husband.'---Second marriages are no where in the word of God condemned as unlawful. Had they not been lawful, Abraham had been reproved for marrying Keturah. Naomi gives no intimation of her having relinquished the world to go into a nunnery, &c. The doctrine of a monastic life is contrary to Scripture usage. Enoch walked with God as prince and high priest of the faithful, in a married state, begetting sons and daughters. If Adam and Eve had been separated in a convent or nunnery, how would the world have been peopled? The Pope contradicts God in this as well as in every thing else. 'It is not good for man to be alone,' says God. "It is best for men in orders to be alone," says the Pope. But whether it be right to hearken unto the Pope more than unto God, judge ye.

(1) Would ye tarry for them till they be grown? would ye

stay for them from having husbands ?'---None of them thought of having children without husbands. Nay, my daughters: for it grieveth me much for your sakes.' To a gracious soul, it is very affecting to see others involved in the fruit of its sins. She sinned in leaving Canaan, perhaps she was the principal cause of their removal; but they had not sinned with her, yet they suffer. When the plague went forth upon the people, David spake unto the Lord, and said, 'Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? 'Let thine hand, I pray thee, be against me, and against my 'father's house,' 2 Sam. xxiv. 17. O that spendthrift husbands would think of this, how their wives and their children are involved in their punishment!

The words are by some read, 'It is more bitter to me than to 'you.' She was a poor, an old, a childless widow. Such are the objects of Christian charity, and to give to such is to lend to the Lord.

(5) That the hand of the Lord is gone out against me.'---It is well for us if we can see, and are brought to acknowledge the Lord's hand in our afflictions. Divine Providence gives commission to afflictions to seize upon us: Providence orders the measure, the continuance, and the fruit of afflictions. The Stoics ascribed them to inevitable fate; the Epicureans and Atheists to blind fortune; the Philistines to chance. But Christians are of another mind; they hold a different creed, and ascribe the trials and changes of life to a quite different cause. David could see the divine hand through Shimei's wickedness, 2 Sam. xvi. 11. The providence of God regardeth all his works. The very hairs of your head are numbered.'

DISCOURSE IV.

RUTH i. 14, 15.

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.

THE Son of God being ordained the Saviour of all who believe of the Gentiles as well as the Jewish race, it was necessary he should derive his human body of the substance of each; that Affinity by blood might between them subsist, and consistently

ne might become their common Saviour; or, in the language of prophecy, that he might be a light to enlighten the Gentiles, and the glory of his people Israel.' In order to this, the seed of the Gentiles must be mingled with the Jews, in that line from which Messiah was to descend. To accomplish which, a long train of providences are introduced as necessary; as, a great famine must take place in the land of Israel, in which even men of property found it difficult to procure the staff of life. Elimelech and Naomi are driven from their possession, to sojourn in the land of Moab; there must their sons, Mahlon and Chilion, marry each a Moabitish woman; die, and be buried in the land of strangers; and old Elimelech himself must pay his debt to nature, and not return to the land of his God to recultivate his paternal inheritance: by all which, this mother in Israel, this desolate widow, led a life of bitterness, and chose to be called Marah rather than Naomi, because the Lord had dealt very bitterly with her.

We may see from this history, as well as many others, that by the sufferings of his servants, the unerring Majesty of heaven and earth is pleased to bring his purposes to pass, for his own glory, and their ultimate felicity.

What a mixture of sweetness would the waters of bitterness, drank by this good woman, have received, from the knowledge of God's gracious designs; by the emptying of her to introduce the fulness of the Gentiles, and make her the honoured nurse of the father of Jesus, the Saviour of sinners.

The leading steps of divine Providence thus briefly hinted at; I shall consider the names, dispositions, and conduct of these daughters of Naomi; and in order to which, I shall,

I. Speak concerning Orpah, who was so loving as to kiss her mother-in-law, and yet had not affection enough to cleave to her like her sister Ruth. There is such a thing as being neither cold nor hot, which seems from the issue to have been Orpah's condition; but it is a dreadful situation, if that threatening denounced against the church of Laodicea is to be regarded.

The name of Orpah is very significant, intending the hinder part of the neck, and seems prophetic of her conduct, in turning back and forsaking her mother-in-law, instead of accompanying her with Ruth into the land of Israel, where the pure worship of the living God was duly maintained. Orpah signifies stiffnecked, which in one sense was applicable, in another inapplicable. In civil life, and as a member of society, her conduct was amiable in point of relative duty, she was loving and obedient; but as to her religion, she preferred her Pagan connections to the privileges of the house of Israel. Her country, her kindred, and •her gods, were dearer to her than her mother-in-law, and the inheritance of Jehovah. Orpah had been a faithful and kind wife, during the life of her husband, and after his death a loving