LECT. XCIX.]

HISTORY OF RUTH.

The Spirit of God has drawn a veil over the feelings of the mother herself, and the expression of them, and left it to the imagination to figure the felicity of Ruth the widow of Mahlon, the daughter of Naomi, the wife of Boaz, the mother of Obed, in surveying the changes of her life, in comparing what she was with what she is.

sorry I am to say it, is not highly honourable my eyes, and then I shall not feel the oppresto human nature. While Naomi was poor, sion of death; if he survive I cannot all die.” and friendless, and forlorn, she met with lit-"Lord, now lettest thou thy servant depart tle sympathy, with little countenance; she in peace, for mine eyes have seen thy salvawas permitted to depend for subsistence on tion." the miserable, unproductive industry of a woman, weak and wretched as herself; but no sooner is she connected with "a mighty man of wealth," become a mother to Boaz, than the whole city is seeking to her; her own sex, in particular, we see entering into all her feelings, flattering all her natural propensities, accommodating themselves to her little wishes and desires, and trying to compensate their former coldness and neglect by every art of attention, officiousness, and zeal. Base spirit! base world! Behold kindness pressed upon a man, just in proportion as he has no need of it; behold him oppressed with new friends, because he has already got too many, caressed by those who lately knew him not, praised and flattered to his face, by the very tongues which maligned and censured him in his absence. But that man is left to continue poor, because he is poor. He finds no support because he wants it, he stands unbefriended, because he has no friend. Shame on the fawning sycophants that only flutter about in fair weather, that only frequent the mansions of the rich and great, that turn with the tide, that can despise ragged poverty, and offer incense to ermined villany.

Let us turn with contempt from the sight, and take a last parting look of one of the worthiest, best, happiest of human beingsNaomi nursing and cherishing her little grandson in her bosom. If there be bliss on earth, she enjoyed it. Her honest scheme had succeeded, the name of her beloved husband was revived, and his house begun to be built up; her amiable and beloved daughter was nobly rewarded for her tenderness and attachment; the inheritance of Elimelech is redeemed and reverted to its proper channel; the wisdom and goodness of Providence are fully justified, and a prospect of felicity and honour is opened which knew no bounds. The miseries of a whole life are done away in one hour, converted into blessings, blessings heightened and improved by the memory of past woes; the name of Mara is for ever obliterated, and the original, the suitable, the prophetic name of Naomi restored and confirmed. The sensibilities of a Grandmother are peculiarly pure and delicate respecting infant offspring. All good women are fond of children, to whomsoever they belong, how much more of their own whom they bare with sorrow, and have brought up with solicitude: but “that I should live to see my child's child, my being multiplied; dropping into the grave, yet reviving in that infant. I feel myself immortal; this babe will live to put his hand upon

And thus have we finished what was intended, in discoursing on the book of Ruth. We have considered it, as a beautiful, because natural representation of human life; as a curious and interesting detail of important facts; and as an essential, constituent part of the plan of redemption. It happily connects the history of the Israelitish judges with that of their kings, and is obviously blended with both: and while it demonstrates the care of Providence, in fulfilling the promises made to Abraham, the friend of God, in prolonging his race, in multiplying his seed, in making kings to arise out of him, it unfolds the more enlarged and comprehensive purpose of the eternal Mind; it points directly forward to that "seed in whom all the families of the earth shall be blessed;" it shows the subserviency of all that preceded, to the evangelical dispensation; it The reception breathes good-will to men. of Ruth, a Gentile, within the pale of the church of the living God; her advancement to honour, her participation of the privileges of a mother in Israel, are a happy prefiguration of the admission of the whole Gentile world within the bond of God's covenant. We see the work of God still going forward and prospering; the work of mercy enlarging, extending its sphere; all bending forward to that grand consummation, when "Israel too shall be saved," and the ancient people of God brought into a communication of the blessings of the gospel, together with "the fulness of the Gentile nations;" when there shall be "one shepherd and one sheepfold;" when Jew and Gentile shall arise together from the dead, because "Christ doth give them life."

The birth of Obed, the father of Jesse, the father of David, brings the history of the world down to the year two thousand six hundred and ninety-seven, from the creation, and before Christ one thousand three hundred and seven, and conducts us to the eve of the establishment of kingly power in Israel.

How many generations of men have passed in review before us, in the course of these few years evening exercises from Adam down to Boaz! What changes has the audience undergone, since first it collected in this

view! What deep and affecting changes to thy glory. As our interest in the world will a few more seasons produce! The turn- diminishes, as years increase, as gray hairs ing of the page will present a new preacher, multiply, as friends depart, as comforts fail, new hearers, a different plan, a different ar- as eternity advances, let our faith strengthen, rangement, different interests, different feel- let our spirits rise to thee, let our prospects ings. The separation of this night may be brighten, let our ardour after immortality final and permanent. We bend together, kindle. The nearer we approach to thee, gracious God, with wonder and gratitude be- let our resemblance to thee become more fore thy throne. Spared together so many apparent; let the spirit of heaven, the spirit years longer, "cumberers of the gronnd" of the blessed Jesus, be imparted to us, that that we are; our bodies preserved in health, living and dying, we may edify the world, our minds in tranquillity; blessed with friend- be a blessing to all connected with us, and ship, blest with sufficiency, blest with the still enjoy inward peace. And as we sepameans of improvement, blest with hope! Ah, rate from time to time, may it be in the sweet we are unworthy of the least of thy favours, expectation of meeting together in the reand we have been distinguished by the choi- gions of everlasting purity, love, and joy. cest and best! Make us to feel thy goodness "The grace of our Lord Jesus Christ be and our own unworthiness; help us to live more with your spirits. Amen."

HISTORY OF HANNAH,
THE MOTHER OF SAMUEL.

LECTURE C.

Now there was a certain man of Ramathaim-zophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite. And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. And this man went up out of his city yearly, to worship and to sacrifice unto the Land of Hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there. And when the time was that Elkanah offered, he gave to Peninnah, his wife, and to all her sons and her daughters, portions. But unto Hannah he gave a worthy portion: for he loved Hannah: but the I ord had shut up her womb. And her adversary also provoked her sore, for to make her fret, because the Lord had shut up her womb. And as he did so year by year, when she went up to the house of the Lord; so she provoked her; therefore she wept and did not eat. Then said Elkanah, her husband, to her, Hannah, why weepest thou? And why eatest thou not? And why is thy heart grieved? Am not I better to thee than ten sons?-1 SAMUEL i. 1-8.

SIMILAR causes ever have produced, and ever will produce similar effects. You may shift the scene from one age and country to another, but like beings, the same spirit, the same passions and pursuits arise continually to view. The difference between period and period, nation and nation, city and city, man and man, consists merely in a few arbitrary customs, various forms of speech and modes of behaviour; but the great principles of human nature, the great moving springs of human actions are universal and invariable. What then is so absurd as to tax others with absurdity, only because their language, manners, or prejudices do not exactly coincide

with our own?

heaven, but all move and act together under the influence of one great commanding pow er, which animates and directs the whole. Every one possesses, and feels, and exercises its separate intelligence, and all are, at the same time, checked, impelled, sustained by one supreme Intelligence which is above all, through all, and in all.

The justest and most accurate, the most useful and instructive representations of human life and conduct are to be found in this divine record. The actors in this sacred and interesting drama, are personages of the very highest distinction, patriarchs and prophets, legislators and kings; but we are never permitted, for a single moment, to forAs the principles of our nature, so the get, that they are also men. In their form rules of the divine government are similar and features we behold our own image reand uniform. The views, passions, and in-flected. In the emotions by which they were terests of men are the hinges on which the mighty engine revolves. Every little individual moves and acts in his own proper sphere, like the stars in the firmament of

agitated, in the objects which they pursued, we recognize our own aversions and desires, our own pursuits and attainments, our own mortifications and success.

ture.

We are now entering on the history of one | ted to soothe and soften the cares of life. of the greatest among the prophets, and that The pleasure of having children is marred history delineated by his own pencil. He and impaired to Peninnah, by the ill-disguised begins it with a description of his father's partiality of the father of her children to family previous to his own birth, and a faith- another. The misery of barrenness is dreadful representation of the different characters fully aggravated to Hannah, by the cruel of which it was composed. And this will mocking and taunts of her merciless adverfurnish ample matter for the present Lec- sary. And what became of the children all the while? Were they likely to be well and wisely educated, amidst all these domestic jarrings? Hated and opposed by more than a step-mother's rancour, spoiled by the over indulgence of maternal tenderness, striving to compensate that rancour and hatred; secretly caressed, openly neglected by an embarrassed father, who was now afraid to express, and now to conceal the honest emotions of nature. It is not vice only that destroys human comfort. And if mere imprudence involves a man in so many difficulties and distresses, how dreadful must it be to bear continually in one's bosom the burning coal of an ill conscience.

Elkanah, the father of Samuel, from the genealogical deduction here presented, was a Levite of the family of the Kohathites, and is denominated a man of Ramathaim-zophim, of mount Ephraim, from his being born or residing at that city.

Men of eminence, as has often been observed, confer celebrity on cities and countries; but poor is that merit which is derived from no other source but a man's parentage, or the place of his birth. The Levitical tribe was scattered over the whole country, and during the disorderly times which succeeded the death of Joshua, their residence and their services seem to have been regulated by no certain and fixed standard. His ancestors for many generations are mere names in the historic page; shadows without a substance; and he himself borrows the fame and lustre in which he is transmitted to us, from the reputation, ability, and distinction of his nobler son; whose children, in their turn, sink into infamy, and thence into oblivion.

Happily for Elkanah and his house, family discord did not extinguish family religion; he went up regularly with all his household to worship the Lord at Shiloh, at the great yearly festivals. The law commanded the attendance of the males only, on such occasions; but whether it were a higher sense of piety induced him to appear before Jehovah rejoicing with all that were his, of whether The first article in Elkanah's domestic he hoped to allay the ferment of fierce and economy presented to our consideration, is an angry spirits, in the soul-composing exercises imputation upon his wisdom, if not upon his of devotion, both his wives attended him to piety. "He had two wives." Polygamy, the service of the sanctuary, and sat down or a plurality of wives, was a practice at that together with him at the sacrifice of peacetime indeed connived at, but no where, and offering. It was wisely and well intended, at no period, sanctioned by a law: a practice the fire of malignity fades and dies in prenot indeed condemned by statutes and punish-sence of the pure flame of love divine, as ments, but sufficiently condemned by effects material fire is absorbed and extinguished and consequences. It is of very little im- when exposed to the rays of the glorious orb portance to inquire whether it be forbidden, of day. It was well intended, had he not if it can be proved unreasonable, unwise, in- reason to hope that Hannah would forget expedient. And for such proof we have but her misery, and Peninnah her pride in the to recur to the domestic history of Abraham, presence of God; that the power of religion, of Jacob, of Elkanah, and of every family in and the prospects of immortality might haply which it prevailed. Hannah was probably unite those whom passion and interest had the prior wife, and it is presumable that the severed. But if such were his intention, he disappointment of not having children by her succeeded not. And that he succeeded not, suggested the hazardous experiment of a is to be imputed, in part, to his own weakdouble marriage; and the issue demonstrated ness. The beloved wife must be distinguishthat every deviation from the path of recti-ed by a "worthy portion," and to render it tude leads directly to its own chastisement. more insulting, at a public festival, and before The mortification of Hannah, already too much to bear, is grievously embittered by the assumption of a rival in the affection of her husband, and becomes intolerable by the fruitfulness of that rival. And thus, by one ill-advised step, all the parties are rendered unhappy, and that without any high degree of criminality on any side. Elkanah's peace is incessantly disturbed by the mutual jealousy, and bitterness, and strife of those conjoined, who separately might have contribu

envious, watchful eyes, those of Peninnah, and her sons and daughters. Thus, through some mixture of folly in ourselves, through the craftiness and malignity of another, or through some untowardness of arrangement, over which we had no power, and neither could foresee nor prevent, the best designs miscarry, medicine is converted into poison, and religion is made a minister of wrath and unrighteousness.

Who does not here recollect a certain

"coat of many colours," which cost so dear to him who gave, and to him who wore it? Who is not warned to guard against, or at least to conceal partial affections, where claims are equal? Who does not feel the importance of bringing to the altar of God, a spirit elevated above all temporal considerations.

Not only was the good natured intention of Elkanah frustrated, but the worship of God was profaned; and wretched indeed must be the state of that family where religion not only fails to conciliate, but tends to alienate, irritate, and inflame. "Elkanah loved Hannah, but the Lord had shut up her womb."The absence of one desired blessing renders the possession of a thousand others tasteless and insipid. The moderating hand of eternal Providence rectifies the disorders, and counteracts the violence, of human passion; preserves the balance from a preponderancy too great, or too lasting, on either side; and conducts all to the happiest issue at length. But an evil which comes immediately from heaven is by that very consideration rendered both tolerable and salutary. The Lord can do nothing but what is right; in wrath he remembers love; "he afflicts not willingly nor grieves the children of men, not for his pleasure, but their profit." But alas, there was mingled in Hannah's cup, an ingredient which converted the whole into wormwood and gall; "her adversary also provoked her sore to make her fret, because the Lord had shut up her womb." What relish had now the double portion, though the token of a fond husband's unabated kindness? The insulting words and looks of her pitiless "adversary" are as vinegar upon nitre. How dreadful to have a calamity which was incessantly, though secretly preying upon her vitals, incessantly thrown in her teeth; home rendered a burden; the place of sacrifice, a habitation of discord; fire snatched with unhallowed hands from the altar of Jehovah to kindle the gloomy fire of hell! There needs no tormenting fiend to ascend from the bottomless pit, armed with scorpions, to plague and torture wretched mortals; see, they are armed like furies one against another, they exult in one another's pain; relentless, remorseless, they "say not it is enough."

it be possible, merciful Father, can it be possible, that such a fell spirit should ever have accompanied any of us to thy house of prayer? Can "the same tongue utter blessing and cursing?" Dare we say "we love God, whom we have not seen, while we hate" or despise "a brother" a sister" whom we have seen?" "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."*

It is greatly to the honour of Hannah, that all this cruel and insulting treatment drew from her no indecent return. Though grieved in spirit, provoked, fretted beyond all enduring, we hear of no furious appeal to the partial tenderness of her husband, no railing for railing, no rash malediction, no furious threatening of revenge. It is not easy to govern the spirit; it is not always possible to command the temper under offence and insult; but the tongue is in every one's power, im proper words admit of no defence, and rage is but a poor apology for abuse and blasphemy. But she pines away in silent sorrow. She wept and did not eat." These seasons of rejoicing before the Lord, these times of refreshing to every other daughter of Israel, were to her days of heaviness and wo. What signifies a large portion to one who has no appetite? What is the prosperity of her people, to one, who, like a dried branch, is cat from all interest in posterity, who sees the name and honours of her beloved husband passing away to the children of another, the children of one who hated her? Alas, the spirit of devotion itself is checked and repressed by the incessant, unrelenting stings of envy and jealousy; life is become a burden to her.

The deep affliction with which she was overwhelmed could not escape the attentive eyes of Elkanah. Though her tongue said nothing, her eyes, her tears, her dejection, her abstinence, her sighs betrayed abundantly the anguish of her soul. “Then said Elkanah, her husband, to her, Hannah, why weepest thou, and why eatest thou not, and why is thy heart grieved? Am not I better to thee than ten sons?" To what distress has the good man reduced himself? Now he severely feels the effect of his own impru dence, and laments his having tried the dangerous experiment, which robbed him of all domestic quiet, disturbed the festivity of the solemn rendezvous at Shiloh, and threatened to produce one day some tragical event in his family.

Dreadful to think, this angry vengeful spirit continued to agitate and torment these unhappy women for many years together; and what is hell, but a state of unabating, growing animosity and hatred ? "As he went up year by year, when she went up to the house of the Lord, so she provoked her." In female bosoms can such malignity dwell? Sympathy, if it does not wholly dispel our Ah, what so bad as the good corrupted, per- miseries, pours at least a temporary balm verted! Behold a rancour which no time into the wound, and "soothes pain for a could enfeeble, no sense of shame restrain, while." Hannah becomes composed, and and which the sacredness of the sanctuary the feast is concluded. There is still one served only to embitter and inflame! Can

*Psalm cxxxix. 23, 24.

To how many gracious, social, civil, and moral purposes, may not the wise and proper use of religious services be applied? The man who has performed with understanding and feeling the devotions of the closet, will

refuge left for the miserable, one remedy cient to distinguish between poison and food, against despair, one friend able and ready perhaps not between poison and medicine. to help in every time of trouble; and our eyes with complacency follow the mourner, not into her secret retirement, to spend her sorrow in unavailing tears, or to curse the day in which she was born; not into the round of giddy dissipation to drown reflec-issue from it in a higher state of preparation tion and anxiety, in the poisoned chalice of intemperate mirth and jollity; but to the place of prayer, but to the door of mercy, but to the dawn of hope.

We shall presently find, that what related to the externals of God's worship was at that time but badly conducted in Israel, the "sons of Eli were sons of Belial," they "knew not the Lord." But be the minister who he will, the word and service of God cannot be rendered of none effect. Not only the spirit of piety, but a sense of common decency was now lost in the Levitical priesthood: when it pleased God to make this very afflicted woman, the means in his hand, to restore the dignity, purity, and importance of the sacred function, to revive the decayed interests of religion, and to bring forward the great events which are so intimately connected with the things which belong to our everlasting peace.

for every duty of life. Filled with veneration for his heavenly Father, "who seeth," and with whom he has been conversing "in secret," he breathes good-will to man. The emotions of every unkind, ungentle, unjust affection are stifled, extinguished, forgotten. The principles of benevolence and benignity have acquired new life and energy. He is disposed to meet the ills of life with more firmness and fortitude, and to enjoy its blessings with a more exquisite relish. Hannah having poured out her soul to God, "went her way, and did eat, and her countenance was no more sad." The devotion of the morning will prove the best assistant toward conducting the business of the coming day; and that of the evening, the happiest review and improvement of the past. From him who habitually begins and ends every thing with God, you may reasonably expect, the fruits of a good and honest heart, "speech always with grace, seasoned with salt," and order in conduct, more than from other men: more works of mercy, more fair dealing, more steadiness in friendship: and less of the rancour of opposition, less of the self-sufficiency of pride, less of the malignity of envy; for the love of God absorbs all these baleful malignant fires.

The devotions of the family, in like manner, produce the happiest effects within that sphere. How soothing, how cementing, how conciliating they are! Does common calamity press? It is alleviated, it is sanctified, it is done away, when the "care is cast upon God," when the burden is transferred to a Father in heaven, who stands engaged to remove it, or to render it a blessing. Is do

When we look into human life, whether as exhibited on the hallowed page of inspiration, or by our own observation and experience, we shall find that most of the "ills which flesh is heir to" may easily be traced up to some imprudence, heedlessness, or transgression of the man himself, who, before he was aware, found himself involved in difficulties and distresses, the native effects of his own misconduct, but which he foresaw not, apprehended not, and which he never could intend. I know how poor a consolation it is, to tell a man, "you have nobody but yourself to blame," and to upbraid him with the warning which you gave him, and he would not take; but it is not, for that, useless for one to discover the source, cause, and progress of his calamity.mestic prosperity abounding, increasing? The case must be bad indeed, or his eyes must have been opened very late, or his "heart hardened through the deceitfulness of sin," if he cannot turn to some good account the reflections of maturer judgment, the admonitions and chastisement of experience, the pain and remorse of an ill conscience, or the mistakes and wanderings of a good one.

There are steps in conduct which are irretrievable, and therefore ought not to be tampered with. The excessive use of the most wholesome food, will at length overwhelm the strongest constitution; the occasional application of what is doubtful or unwholesome may undermine or waste it, but poison is certain death; and the sagacity of a brute, the understanding of a child, is suffi

What an additional lustre, value, sweetness does it derive from union, from piety, from a common sense of obligation and dependence? Have offences come? Has peace been disturbed? Are the bonds which united husband and wife, parent and child, brother and brother, master and servant, unhappily broken? The moment that the healing address, "Our Father who art in heaven," reaches the ear, every soul is peace, the spirit of love pervades the whole, and the voice of discord is heard no more. When pardon is implored from him whom all have offended, the stony heart relents, melts, forgives, for he needs to be forgiven.

The influence of public worship likewise, where it has not degenerated into mere form, is the strongest cement of society. It serves