We journey along with others for a time, enjoying their fellowship and sharing their hopes, yet with thoughts and dreams of our own that must sooner or later send us on a separate path. But decision is so difficult to many that they are glad of an excuse for self-surrender and are only too willing to be led by some authority, deferring personal choice as long as possible. Let an ecclesiastic or a strong-minded companion lay down for them the law of right and wrong and point the path of duty and they will obey, welcoming the relief from moral effort. Not seeing clearly, not disciplined in judgment, they crave external human guidance. The teachers of submission find many disciples not because they speak truth but because they meet the indolence of the human will with a crutch instead of a stimulus; they succeed by pampering weakness and making ignorance a virtue. A time comes, however, when the method will not serve. There are moments when the will must be exercised in choosing between one path and another, advance and retreat; and the alternative is too sharp to allow any escape. If the person is to live at all as a human being he has to decide whether he will go on in such To Orpah the arguments of Naomi were persuasive. Her mother lived in Moab, and to her mother's house she could return. There the customs prevailed which from childhood she had followed. She would have liked to go with Naomi, but her interest in the Hebrew woman and the land and law of Jehovah did not suffice to draw her forward. Orpah saw the future as Naomi painted it, not indeed very attractive if she returned to her native place, but with far more uncertainty and possible humiliation if she crossed the dividing river. She kissed Naomi and Ruth and took the southward road alone, weeping as she went, often turning for yet another sight of her friends, passing at every step into an existence that could never be the old life simply taken up again, but would be coloured in all its experience by what she had learned from Naomi and that parting which was her own choice. The others did not greatly blame her, and we, for our part, may not reproach her. It is unnecessary to suppose that in returning to her kinsfolk and settling down to the tasks that offered in her mother's house she was guilty of despising truth and love and renouncing the best. We may reasonably imagine her henceforth bearing witness for a higher morality and affirming the goodness of the Hebrew religion among her friends and acquaintances. Ruth goes where affection and duty lead her; but for Orpah too it may be claimed that in love and duty she goes back. She is not one who says, Moab has done nothing for me; Moab has no claim upon me; I am free to leave my And Ruth:—memorable for ever is her decision, charming for ever the words in which it is expressed. "Behold," said Naomi, "thy sister-in-law is gone back unto her people, and unto her god: return thou after thy sister-in-law." But Ruth replied, "Intreat me not to leave thee, and 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." Like David's lament over Jonathan these words have sunk deep into the human heart. As an expression of the tenderest and most faithful friendship they are unrivalled. The simple dignity of the iteration in varying phrase till the climax is reached beyond which no promise could go, the quiet fervour of the feeling, the thought which seems to have almost a Christian depth—all are beautiful, pathetic, noble. From this moment a charm lingers about Ruth and she becomes dearer to us than any woman of whom the Hebrew records tell. Dignified and warm affection is the first characteristic of Ruth and close beside it we find the strength of a firm conclusion as to duty. It is good to be capable of clear resolve, parting between this and that of opposing considerations and differing claims. Not to rush One may act in error, as perhaps Elimelech and Orpah acted, yet the life be the stronger for the mistaken decision; only there must be no repentance for having exercised the power of judgment and of choice. Women are particularly prone to go back on themselves in false repentance. They did what they could not but think to be duty; they carefully decided on a path in loyalty to conscience; yet too often they will reproach themselves because what they desired and hoped has not come about. We cannot imagine Ruth in after years, even though her lot had remained that of the poor gleaner and labourer, returning upon her decision and weeping in secret as if the event had proved her high choice a foolish one. Her mind was too firm and clear for that. Yet this is what numbers of women are doing, burdening their souls, making that a crime in which they should rather practise themselves. Our decisions, even when they are made with all the wisdom and information we can command in thorough sanity and sincerity, may be, often are very faulty; and do we expect that Providence will perpetually interfere to bring a perfect result out of the imperfect? Only in the perfect order of God, through the perfect work of Christ and the perfect operation of the Holy Spirit is the glorious consummation of human history "Then welcome each rebuff That turns earth's smoothness rough, Each sting that bids nor sit nor stand but go! Be our joys three parts pain! Strive, and hold cheap the strain; Learn, nor account the pang; dare, never grudge the throe!" In religion there is no escape from personal decision; no one can drift to salvation with companions or with a church. In art, in literature, in ordinary morality it is possible to possess something without any special effort. The atmosphere of cultured society, for instance, holds in solution the knowledge and taste which have been gained by a few and may pass in some measure to those who associate with them, though personally these have studied and acquired very little. Any one who observes how a new book is talked of will see the process. But the supreme nature of religion and its unique part in human development are seen here, that it demands high and sustained personal effort, the constant action of the will; that indeed every spiritual gain must result from the vital activity of the individual mind choosing to enter and enter yet farther the kingdom of divine revelation and grace. As it is expressed in the Epistle to the Hebrews: "We desire that every one of you do show the same diligence to the full assurance of hope unto the end: that ye be not slothful, but followers of them who through faith and patience Like many women Ruth was moved greatly by love. Was her love justified? Did it rightly govern her to the extent her words imply? "Whither thou goest, I will go: thy people shall be my people: where thou diest I will die, and there will I be buried." It is beautiful to see such love: but how was it earned? Surely by years of patient faithful help; not by a few cheap words and caresses, a few facile promises; not by beauty of face, gaiety of temper. The love that has nothing but these to found upon is not enough for a life-companionship. But if there is honour, clear sincerity of soul, generosity of nature; if there is brave devotion to duty, there love can rest without fear, reproach or hazard. When these cast their light on your way, love then, love freely and strongly; you are safe. It is indeed called love where these are not—but only in ignorance and lightness: the heart has been Lastly and chiefly the answer of Ruth implies a religious change—conversion. She renounces Chemosh and turns in faith and hope to the God of Israel, and this is the striking feature of her choice. Dimly seen, the grace and righteousness of the Most High touched her soul, commanded her reverence, drew her to follow one who was His servant and could recount the wonderful story of His people. Surely it is a supreme event in any life when this vision of the Best allures the mind and engages the will, even though knowledge of God be as yet very imperfect. And the reliance of Ruth upon the little she felt and knew of God, her clear resolution to seek rest under His wings appear in striking contrast with the reluctance, the unconcern, Ruth's life properly began when at Naomi's side she passed through the waters, the very waters of baptism to her. There, with the purple mountains of Moab and the precipices of the Dead Sea shore behind, she sent her last look to Orpah and the past, and saw before her the steep narrow ascent through the JudÆan hills. With rising faith, with growing love she moved to the fulfilment of womanhood in realizing the soul's highest power and privilege. The upward path was hard to weary feet and all was not to be easy for Ruth in the Bethlehem of which she had dreamed; but fully committed and pledged to the new life she went forward. How much is missed when the choice to serve God is not unreservedly made, and there is not that full consecration of which Ruth's decision may be a type. Of this loss we see examples on every side. To remain in the low ground by the river, still within reach of some paganism that fascinates even after profession and baptism—this is the end of religious feeling with many. Where the narrow way of discipleship leads they will not adventure; it is too bare, confining and severe. They will not believe that freedom for the human soul is found by that path alone; they refuse Life has many partings, and we have all had our experience of some which without fault on either side separate those well fitted to serve and bless each other. Over matters of faith, questions of political order and even social morality separations will occur. There may be no lack of faithfulness on either side when at a certain point widely divergent views of duty are taken by two who have been friends. One standing only a little apart from the other sees the same light reflected from a different facet of the crystal, streaming out in a different direction. As it would be altogether a mistake to say that Orpah took the way of worldly selfishness, Ruth only going in the way of duty, so it is entirely a mistake to accuse those who part with us on some question of faith or conduct and think of them as finally estranged. A little more knowledge and we would see with them or they with us. Some day they Yet one difference between men reaches to the roots of life. The company of those who keep the straight way and press on towards the light have the most sorrowful recollection of some partings. They have had to leave comrades and brethren behind who despised the quest of holiness and immortality and had nothing but mockery for the Friend and Saviour of man. The shadows of estrangement falling between those who are of Christ's company are nothing compared with the dense cloud which divides them from men pledged to what is earthly and ignoble; and so the reproach of sectarian division coming from irreligious persons needs not trouble those who have as Christians an eternal brotherhood. There are divisions sharp and dreadful, not always at some river which clearly separates land from land. They may be made in the street where parting seems temporary and casual. They may be made in the very house of God. While some members of a family are responding with joy to a divine appeal, one may |