And thus is the affair of our redemption ordered, that thereby we are obliged to an immensely more exalted kind of union with God, and enjoyment of him, both the Father and the Son, than otherwise could have been. For Christ being united to the human nature, we have advantage for a more free and full enjoyment of him, than we could have had if he had remained only in the divine nature. So again, we being united to a divine person, as his members, can have a more intimate union and intercourse with God the Father, who is only in the divine nature, than otherwise could be. Christ, who is a divine person, by taking on him our nature, descends from the infinite distance and height above us, and is brought nigh to us; whereby we have advantage for the full enjoyment of him. And, on the other hand, we, by being in Christ, a divine person, do as it were ascend up to God, through the infinite distance, and have hereby advantage for the full enjoyment of him also.

This was the design of Christ to bring it to pass, that he, and his Father, and his people might all be united in one. John xvii. 21, 22, 23. "That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thon hast given me, I have given them, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one." Christ has brought it to pass that those that the Father has given should be brought into the household of God; that he and his Father, and his people, should be, as it were, one society, one family; that the church should be as it were admitted into the society of the blessed Trinity.

SERMON VII.

Ruth's Resolution.

RUTH i. 16.

AND RUTH SAID, INTREAT 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 things that we have the history of, in this book

of Ruth, seem to be inserted into the canon of the scripture, especially on two accounts,

First, Because Christ was of Ruth's posterity. The Holy Ghost thought fit to take particular notice of that marriage of Boaz with Ruth, whence sprang the Saviour of the world. We may often observe it, that the Holy Spirit that indited the scriptures, often takes notice of little things, minute occurrences, that do but remotely relate to Jesus Christ.

Secondly, Because this history seems to be typical of the calling of the Gentile church, and indeed of the conversion of every believer. Ruth was not originally of Israel, but was a Moabitess, an alien from the commonwealth of Israel: But she forsook her own people, and the idols of the Gentiles, to worship the God of Israel, and to join herself to that people : Herein she seems to be a type of the Gentile church, and al

so of every sincere convert. Ruth was the mother of Christ: He came of her posterity: So the church is Christ's mother, as she is represented, Rev. xii. at the beginning. And so also is every true Christian his mother. Matth. xii. 50. "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Christ is what the soul of every one of the elect is in travail with, in the new birth. Ruth forsook all her natural relations, and her own country, the land of her nativity, and all her former possessions there, for the sake of the God of Israel; as every true Christian forsakes all for Christ. Psalm xlv. 10, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy Father's house."

Naomi was now returning out of the land of Moab, into the land of Israel, with her two daughters in law, Orpah and Ruth; who well represent to us two sorts of professors of religion: Orpah that sort that indeed make a fair profession, and seem to set out well, but continue but for a while, and then turn back; Ruth that sort that are sound and sincere, and therefore are stedfast and persevering in the way that they have set out in. Naomi, in the preceding verses, represents to these her daughters the difficulties of their leaving their own country to go with her. And in this verse may be observed,

1. The remarkable conduct and behavior of Ruth on this occasion; with what inflexible resolution she cleaves to Naomi, and follows her. When Naomi first arose to return from the country of Moab into the land of Israel, Orpah and Ruth both set out with her; and Naomi exhorts them both to return: And they both of them wept, and seemed as if they could not bear the thoughts of leaving her, and appeared as if they were resolved to go with her. Verse 10. "And they said unto her, Surely we will return with thee unto thy people." Then Naomi says to them again, "Turn again, my daughters, go your way," &c. And then they were greatly affected again, and Orpah returned and went back. Now Ruth's stedfastness in her purpose had a greater trial, but yet

is not overcome: "She clave unto her," verse 14.

Then Naomi speaks to her again, verse 15. "Behold thy sister in law is gone back unto her people, and unto her gods; return thou after thy sister in law." And then she shews her im moveable resolution in the text and following verse.

2. I would particularly observe that wherein the virtuousness of this her resolution consists, viz. that it was for the sake of the God of Israel, and that she might be one of his people, that she was thus resolved to cleave to Naomi: "Thy people shall be my people; and thy God my God." It was for God's sake that she did thus: And therefore her so doing is afterwards spoken of as a virtuous behavior in her, chap. ii. 11. 12. "And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law, since the death of thine husband; and how thou hast left thy father, and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.' She left her father and mother, and the land of her nativity, to come and trust under the shadow of God's wings; and she had indeed a full reward given her, as Boaz wished; for besides immediate spiritual blessings to her own soul, and eternal rewards in another world, she was rewarded with plentiful and prosperous outward circumstances in the family of Boaz; and God raised up David and Solomon of her seed, and established the crown of Israel (the people that she chose before her own people) in her posterity; and (which is much more) of her seed he raised up Jesus Christ, in whom all the families of the earth are blessed..

From the words thus opened I observe this for the subject of my present discourse.

"When those that we have formerly been conversant with, are turning to God, and joining themselves to his people, it ought to be our firm resolution, that we will not leave them; but that their people shall be our people, and their God our God."

It is sometimes so, that of those that have been conversant one with another, that have dwelt together as neighbors, and have been often together as companions, or have been united in near relation, and have been together in darkness, bondage, and misery, in the service of Satan, some are enlightened, and have their minds changed, are made to see the great evil of sin, and have their hearts turned to God, and are influenced by the holy Spirit of God, to leave their company that are on Satan's side, to go and join themselves with that blessed company that are with Jesus Christ; they are made willing to forsake the tents of wickedness, to dwell in the land of uprightness with the people of God.

And sometimes this proves a final parting or separation between them and those that they have been formerly conversant with. Though it may be no parting in outward respects, they may still dwell together, and may converse one with another; yet in other respects, it sets them at a great distance one from another: One is a child of God, and the other the enemy of God; one is in a miserable, and the other in a happy condition;' one is a citizen of the heavenly Zion, the other is under condemnation to hell. They are no longer together in those respects wherein they used to be together: They used to be of one mind to serve sin, and do Satan's work; now they are of contrary minds. They used to be together in worldliness and sinful vanity; now they are of exceeding different dispositions. They are separated as they are in different kingdoms; the one remains in the kingdom of darkness, the other is translated into the kingdom of God's dear Son. And sometimes they are finally separated in these respects; while one dwells in the land of Israel, and in the house of God; the other, like Orpah, lives and dies in the land of Moab,

Now it is lamentable when it is thus: It is awful, being parted so; it is doleful, when of those that have formerly been together in sin, some turn to God, and join themselves with his people, that it should prove a parting between them and their former companions and acquaintance. It should be our firm and inflexible resolution in such a case, that it shall be