Chapter 10

Section I.

Religion a Source of Peace--Account of Elkanah and his two Wives--Peninnah reproaches Hannah--Sin of despising others for their Infirmities--the Family at Shiloh--Elkanah endeavours to console his Wife--her Conduct and Prayer--Eli's unjust Imputation--Hannah's Defence, and her Accuser's Retractation--Return from Shiloh--Birth of Samuel--his Weaning.

"Where there is _piety_," says an excellent commentator, "'tis pity but there should be _unity._" There is, however, too frequent occasion to deplore the dissentions of families, whose religious profession induces us to expect the prevalence of peace and harmony. Nevertheless, these inconsistencies are so far from being justly chargeable upon religion, that they furnish the most decisive evidence of its value. It is in consequence of a departure from its genuine spirit, and a compliance with the suggestion of evil principles and passions, that individuals are rendered miserable and families distracted. The renewal of that "right spirit" which it inculcates, is the direct means of restoring personal comfort and domestic tranquillity.

The Psalmist represents "the law of the Lord" as "_perfect:"_ it is the only solid-basis of human felicity; and every hope that is differently founded, must prove, inevitably prove, a shadowy super-structure. A deviation from the order and appointments of Heaven is a proportionate departure from happiness; for this order and these appointments do not result from caprice, but a perfect combination of goodness and wisdom. The divine system of legislation is formed with a merciful regard to our best interests, and an entire knowledge of our nature. Its arrangements are not arbitrary, but kind; and obedience is no less essential to our real welfare, both present and eternal, than it is expressive of a just regard to our obligations. In opposing the requirements of God, man is an enemy to himself; his resistance is not only culpable, but ruinous.

These observations are fully exemplified in the history of Hannah, and the family of which she was the female head. Her husband, whose name was Elkanah, resided at a place in the tribe of Ephraim, called Ramathaim-zophim. He is mentioned as having descended from Zuph an Ephrathite, or inhabitant of Bethlehem-Judah, which is Ephratah, probably with the view of showing his connection with David. As persons have sometimes conferred distinction upon places, so places have occasionally dignified persons. Who would not have thought it an honour to be born at Bethlehem, whence the light of the world first proceeded, and where such wonderful events were to be afterward transacted? And yet it is but an adventitious honour, which will soon fade, if it be not sustained by personal character and real excellence.

Elkanah had two wives; Hannah, the subject of this history, and Peninnah. Here we trace the origin of the infelicity of this religious household. It is strange that the experience of past ages, the incongruity of such a practice in itself, and the unauthorized nature of such a proceeding, should not have prevented him from forming two matrimonial connections at the same time. If polygamy were not expressly interdicted by a law, but rather tolerated in an age of imperfect revelation, like the plan of divorce to which our Saviour alludes, for "the hardness of their hearts;" it had plainly no foundation in reason, no sanction from Heaven; and not only no good consequences attached to it, but it was commonly attended with calamitous results. Every recorded instance of it proves its extreme inexpediency. It seldom failed to involve the comfort of all parties, and must be regarded as a proof of weakness, if not absolutely of a criminal indulgence of passion, even when adopted under the most plausible pretences. If the Creator had at first perceived that a plurality of wives was conducive to human felicity, he would have bestowed more than one upon man in his paradisiacal state. Infinite wisdom must have known what was really best; and the inspired narrative shows that infinite goodness pursued every conceivable method of completing the enjoyment of him who was placed, both in point of capacity and authority, at the summit of creation.

There is a marked difference between the two women whom Elkanah had espoused. In most cases of contention, considerable blame attaches to all the parties concerned. We hear of provocations and insults on the one hand, of recriminations and resentments on the other. Whoever originates the dispute, an irreconcilcable spirit in both usually perpetuates it. Hannah, reproached as she was by Peninnah for her barrenness, does not seem to have returned railing for railing. The haughty behaviour, indeed, of her rival, made her the more deeply sensible of her affliction, and fretted her almost into despondency. Day after day, she was ridiculed for what implied no blame, and admitted of no remedy. With how much greater reason might she have retorted upon Peninnah her malignant temper and provoking tongue! What was her natural infirmity, in comparison with the slanderer's moral defilement! How misplaced the censures of the one! How admirable the patience of the other!

This disagreement presents a fair occasion of remarking upon a practice too much tolerated in society, for which young persons especially cannot be too strongly reprehended. It is the cruel conduct of despising others for their natural imperfections, turning their blameless deformities into ridicule, and speaking ill of them for defects which ought rather to excite the deepest commiseration. Perhaps the persons who suffer this unmerited contempt, possess qualities of a mental and moral description, which ought to conciliate the esteem and excite the imitation of the fair and graceful slanderer. Perhaps they have a cultivated mind and a pious spirit, while she has nothing but a pretty countenance or an attractive form. But how ill is wisdom compensated by beauty, and how disgraceful is it to despise the work of God's hands! If the object of offensive remark should happen to be endowed with neither wisdom nor symmetry, is it becoming of you, my reader, to institute an arbitrary standard of gracefulness, and despise every one who has not attained it! Is it for you to aggravate as a crime, what reason teaches is, at worst, a misfortune? Is it for you to calumniate those who have given you no personal offence; who are, notwithstanding their disadvantages, good members of society; and if in some respects defective, may not be vicious? But if the latter were the case, if they exhibited a combination of exterior deformity and interior depravity, they would not then be the proper objects of _ridicule_. The former peculiarity would still merit pity, and indeed forbid observance; the latter would require more serious treatment.

In many instances, perhaps in the majority, young persons are guilty of this misconduct through inadvertency. They have been stimulated to it by others, or they have never been impressed with a sense of its impropriety. It has been the result of thoughtlessness, rather than of malignity. It was not their design to injure, but to seek amusement. Let parents and tutors, therefore, explain the evil of such practices; let such as read these pages meditate upon its enormity, and be solicitous of cultivating those benign and benevolent feelings which peculiarly adorn their early age, and are inculcated by the religion and the example of Christ.

To return to the family of Elkanah. This worthy man did not allow domestic dissentions to interrupt his religious duties. He went up to the worship of the Lord in Shiloh at the yearly festivals, according to the appointments of the law. "Unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shall come; and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes and heave-offerings of your hand, and your vows, and your free-will-offerings, and the firstlings of your herds and of your flocks. And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, you and your households, wherein the Lord thy God hath blessed thee."

In the services of religion, it becomes us to ascend above all temporal considerations, and regard exclusively the will of God. Elkanah, however, even at the solemn and public festival, unhappily gave a worthy or double portion to Hannah, which was the ancient mode of expressing peculiar affection. This was likely to inflame, rather than to extinguish strife; and though done, no doubt, with the kind attention of alleviating the sorrows of his best beloved partner, was a sad display of weakness, and a miserable profanation of the worship of God. Peninnah had children, Hannah the affections of her husband; the former persecutes, and the other weeps. Who would not have indulged the pleasing hope, that the worship of God, that cement of society, that healing remedy for the disorders of the moral world, would have quieted contention; and that the flames of animosity would not have mingled with the hallowed fires of sacrifice! It was well meant in Elkanah to bring all his household together to the tabernacle in Shiloh--

"Religion should extinguish strife, And make a calm of human life."

If we cannot be reconciled at the altar, it is an indication of rooted antipathy, and will neutralize the effect of our entreaties for divine forgiveness. "If I regard iniquity in my heart, the Lord," said David, "will not hear me." The salutary effect of Elkanah's measure was prevented by the continuance of discord. Year after year this mischievous spirit prevailed. Elkanah was unable to conciliate Peninnah, or to sooth Hannah. The good man was rendered wretched, both by the temper of the one and the tears of the other: the latter, however, was the most intolerable. "Hannah," said he, "why weepest thou? why eatest thou not? and why is thy heart grieved? Am not I better to thee than ten sons?"

There is something soothing and gentle in this remonstrance, which bespeaks the affection of Elkanah, and exhibits his pacific character in an advantageous light. He does not directly interpose to settle the point of domestic difference by the stern dictation of authority, but with a kind hand endeavours to wipe away the falling tears of his disconsolate wife. Nothing is more difficult than properly to administer reproof, except it be properly to receive it. Elkanah seems, on this occasion, to have managed it with extreme delicacy, and with happy success. He kindly insinuated, that she ought to feel consolation in her husband's regard; and that a becoming submission to Providence is at all times our duty. She might have suffered not only the affliction which she so deeply deplored, but the still greater distress of her partner's aversion. If he had been alienated, or even if his regard had been only diminished, there would have existed a more plausible pretence for incessant grief; but although Peninnah was blest with children, Hannah was best beloved. Would the latter have been willing to exchange advantages? would she have descended from a pre-eminence so justly valued, for the sake of a family? Doubtless it was her wish to unite these comforts; to retain the love of Elkanah, and to rival the children of Peninnah. But it is our duty, and would prove eminently conducive to our happiness, to improve the blessings we enjoy, rather than to cherish undue solicitude for what Providence does not see fit to confer.

There does, by no means, exist that inequality in the distribution of divine favours, which our impatience tempts us to imagine. One thing is set over against another; comforts are associated with crosses: and if we were in a situation, or possessed a capacity, to estimate with exactness the proportion of good and evil in the individual condition of mankind, it is more than probable we should find the balances by which these proportions are determined most accurately poised. We _may_ safely, and _ought_ unhesitatingly, to trust the hands in which they are placed, and the power that regulates their distribution.

If the language of Elkanah may be considered as honourable to his general spirit, the silent obedience of Hannah was no less illustrative of her extraordinary excellence. How many tempera would have been exasperated by such an appeal; and instead of drying up the tears of grief, and proceeding to partake food, would have instantly retorted both upon the intercessor and the rival! She might have demanded why her husband, instead of asking her to conceal her sorrows, did not rather reprove the provoking conduct of Peninnah, and silence her exasperating tongue? Availing herself of the decided preference shown her, she might have aimed at making her husband a party in the dispute; and, by his means, have triumphed over her adversary. But Hannah was influenced by far different sentiments. To her husband's remonstrances she appears to have returned no answer: nor was it a sullen silence; for she took food, interrupted no longer the festivities of the occasion, but, painful as the struggle must have been, heroically concealed her own feelings till the termination of the public solemnities.

"After they had eaten in Shiloh, and after they had drunk," Hannah continued in "bitterness of soul," and rose up to withdraw. But whither did she go? Whither, under circumstances like these, was it natural for her to fly? Perhaps into solitude to bemoan her sad situation, to pour out her unrestrained tears, to anathematize her insulting rival, to plot revenge, to curse the day of her birth. The stream of grief and complaint might be expected to flow, in the secret hour, with accelerated force and rapidity, proportioned to the restraint which publicity had imposed. She did not, however, yield to this influence, or retire for such a purpose. Perhaps she withdrew to seek the counsel of a friend, or solicit the prompt interference of others who pitied her sufferings, to check Peninnah, or to stimulate Elkanah to stronger measures. Such a proceeding was not unlikely; it was not, however, the one she adopted. Perhaps, then, it may be supposed, she went home to wait for some favourable opportunity of urging her husband to discard Peninnah, and of exasperating his prejudices against her. It was indeed _natural_ for her to pursue either or of all these courses; but she chose a different one. The pious mourner has another and a better resource. If she look around her for comfort in vain, she can look above. She may be pressed on every side--difficulties and distresses accumulating in every direction--foes behind, and seas of trouble before--but the opening into heaven is free; the ear of mercy is not shut; the way of access to God never can be closed! "And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man-child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head."

This solemn address to Heaven exemplifies some of the essential qualities of genuine prayer. It is marked by _reverence_ and _godly_ fear; for she appeals to "the Lord of hosts," whose prerogative it is to marshal the celestial armies, and to regulate with undeviating skill and irresistible influence the affairs of this lower world: it displays profound _humility_; for she repeats the simple and self-abasing term, "thine handmaid:" it expresses _submission_ and _dependence_ of spirit; for she refers with implicit obedience to the determinations of the divine will, as comprising whatever is best calculated to promote her real interests, though without presumption, she solicits Omnipotent interference to remove her affliction, if it should comport with the arrangements, and seem proper to the wisdom of God; it manifests an importunity which will always operate with more or less intenseness in every genuine prayer. Her solemn vow, her judicious repetitions, her whole phraseology, evince this prevailing disposition. She kindles with holy fervour, and seems to stretch forth her eager hand to take the blessing which she cannot persuade herself will be refused. She is fully aware that power and goodness combine in perfect proportions to influence the dispensations of the God whom she addresses, and pleads with success, because she pleads with fervour.

Nor is Hannah the first or the last witness to the apostolic assurance: "the effectual fervent prayer of the righteous availeth much." It is not indeed insinuated, that importunity in soliciting favours is invariably successful. Unquestionably, many considerations of propriety, necessity, and adaptation, must be understood to enter into the account. The spirit of dictation must not blend with that of earnestness, nor must we deem ourselves qualified to determine the time, the manner, or the proportion of divine communications; but, so far as relates to the spirit of prayer, importunity is materially connected with success, and coldness with failure: the former advances, and the latter negatives our supplications, even while we present them. There are cases of extraordinary ardour, which can be measured by no common standard; moments of outgoing after God, seasons of inexpressible sensibility, when the mind possesses an invincible persuasion of success, which is at once the dictate of the Holy Spirit, and the certain indication of acceptance. Faith discerns the blessing, with a distinctness hitherto unknown, and love burns with a vigour hitherto unfelt. A certain persuasion pervades the soul that its entreaties cannot fail, that the contemplated good is its destined portion; and amidst the deepest, the most unusual impression of unworthiness, its assurance is sustained by a vivid remembrance of the promises, and an overwhelming consciousness of personal interest in them: all obstacles seem to remove, or to vanish at the first touch; every thing yields before the pursuit of zeal, distance disappears, time dwindles into a moment, and the mind at once enters upon a paradise of possession. In the very midst of discouragements, the supplicant becomes a hero, and triumphs by _a prevailing power_, analogous to that of a great conqueror, whose very consciousness of superiority wins an otherwise doubtful battle, and gives him a victory even by anticipation. Amidst the provocations of her rival, and the soothings of her husband, Hannah could only weep and fast: but at the footstool of mercy, she wrestles like Jacob, and prevails like Israel. She rises above herself, no longer the despised and desponding mourner, but the accepted and the triumphant suppliant. Thus devotion not only sanctifies, but ennobles character. It awakens all the energies of our nature, directs them to their proper object, and supplies an ample sphere for their exercise. It produces extraordinary elevation, and creates a heaven in the exercise of faith, and in the sphere of duty.

It cannot excite surprise, that a mere spectator, even though he be a pious spectator, should, on such occasions as these, mistake the outward indications of inward feeling. Objections will sometimes arise in persons of cooler temperament or more constitutional apathy to the enthusiasm of younger and more ardent Christians, founded altogether in misapprehension, not like those of the world, in impious dislike. That the latter should miscal the holy ecstacies of religion enthusiastic and rhapsodical, we do not wonder; since they _cannot_ understand them by that medium through which alone they become comprehensible, the medium of _experience_: nor need we feel much astonishment at the occasional mistakes of the former, when it is recollected, that the external indications of the passions are often equivocal.

This was the case with Hannah. Eli, the venerable priest, was sitting upon a seat by a post of the temple; and either from want of charity, or a defect of eyesight, he pronounced a precipitate judgment upon this good woman, whom he strangely imagined to have been in a state of intoxication. Hannah, it appears, "spake in her heart; only her lips moved, but her voice was not heard." This excited the unjust suspicions of Eli, who immediately charged her with gross immorality. "How long" said he, "wilt thou be drunken? Put away thy wine from thee."

It may be admitted, as an extenuation of this rude attack, that the good priest was jealous for the honour of his God, whose temple he supposed was suffering profanation by indecent conduct: and that, instead of turning tale-bearer and whisperer, he openly expressed his sentiments to the party concerned, affording an opportunity for acknowledgment or explanation. Still his precipitancy cannot be justified. It was his duty to have obtained better evidence, before he ventured upon such a crimination; or, at least, to have been more ceremonious and considerate. Reproof may be well merited; but, in order that its end be answered, it should be properly administered. Gentleness and mercy should blend their benign influences with justice. We are ourselves liable to error, and have no right to assume the tone of severity, or the air of triumph, when required to notice blameable conduct. If we should be mistaken, either in the general fact, or in the circumstances, upon some of which we may have dwelt with unkind severity, the reproof will not only affect us by a strong and most unwelcome reaction, but in many instances furnish the transgressor with means of defending himself in what was actually wrong, and thus nullify _our_ testimony, and harden _his_ mind.

Admirable, indeed, was the reply of Hannah. "No, my lord," said she, "I am a woman of sorrowful spirit, I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. Count not thine handmaid for a daughter of Belial; for out of the abundance of my complaint and grief have I spoken hitherto."

Nothing could be a more complete vindication of herself than this respectful, dispassionate, and dignified language. She merely disclaims the unjust imputation of her accuser, and explains the true cause of her emotions. If she had been resentful and clamorous, the suspicion of Eli would rather have been confirmed than removed; but her innocence shone forth as the noon-day, unclouded by irritability or violence.

There is usually a marked difference between innocence and guilt, in the mode of treating accusations: the latter boisterous and impatient; the former gentle, calm, and moderate, comparatively careless of misrepresentations, and often silent; the latter adopts any artifice to shun the light, the former affords every facility to investigation. If a character be free from the stain of guilt, it will not shrink from those proceedings which tend to hold it up to the light, and which of course only exhibit its perfect transparency.

Eli, perceiving his mistake, disdains to persist in it. Like a man of integrity and piety, he corrects himself at once, dismisses her with a blessing, and prays for her success. This was making the best possible reparation, and it was done with a promptness which evinced its sincerity. The good man was as ready to express his approbation, when convinced of Hannah's innocence, as he had been to censure her conduct, when he imagined it to be culpable.

In this transaction, we perceive him practising one of the most difficult of duties; and if the wife of Elkanah be worthy of imitation for a respectful and modest defence against a false accusation, the pious priest of the Lord is no less so for retracting a hasty judgment, and instantly exchanging frowns for smiles, reproof for applause, cursing for blessing. In most cases, the offending party is the last to be reconciled; and mistake is frequently adhered to with an obstinacy, and defended with a pertinacity, proportioned to the haste with which it has been adopted. Look inward. What is the present state of your minds respecting the errors you have committed, or the wrong steps you have taken, and of which you are deeply conscious? Have you adopted any measures to give satisfaction to an injured party, or, are you disposed to that concession which you know your past improprieties require? To trifle with the character of another is cruel--to persist in misrepresentation is wicked. Can you expect pardon of God, while living in the indulgence of an unforgiving spirit towards your fellow-creatures? Justice requires, and Christianity insists, upon reparation. O listen to their united voice! Hasten to wipe off the stain which your carelessness, or your malignity, has flung upon the white robe of innocence! Hasten to dry up the tears which you have caused the sufferer to shed: hasten to heal the wound you have foolishly, perhaps wickedly, inflicted.

This duty, remember, is not superseded even by the ill conduct of the person you have made your foe. If, instead of submitting to your unkindness, or bearing your mistake with the meekness of Hannah, you have been loudly denounced--if you have been represented as a calumniator, and railing has been rendered for railing--if the injured person have even taken advantage of your error to reproach you in turn, and circulated a thousand mis-statements to your disadvantage, you are still under the greatest obligations to correct and apologize for your original error. Never can you be justified in the eyes of impartial men; never can you stand upon the high ground of an unblemished reputation, and become invulnerable to attack; never can you obtain the divine approbation, till you have adopted this measure. Neither conscience, reason, nor religion, will admit that the aspersions of another justify your slanders. His persistance is no reason against your concession.

Restored to tranquillity and happiness, Hannah withdrew from the temple, and "her countenance was no more sad." Her innocence was apparent to the priest, her petition heard in heaven. She went up weeping, she returned rejoicing. Devotion had pacified her troubled breast, and since "committing her way to the Lord," the tide had ebbed, the sky had cleared. She knew that her request would be granted, or, if denied, that she should see occasion ultimately to feel perfect acquiescence and satisfaction in the determinations of Providence. She, therefore, wiped away her tears, and dismissed her anxiety. Such is the relief afforded by humble prayer. How often has sorrow been transformed into joy by religious exercises! From the dark vale of life, where the winds blow and the rains descend, how often has the pious mourner ascended to that sacred mount of communion with God, _the closet_, or to the "_holy hill of Zion_," and dwelt in the sunshine of heaven! Agitated no longer with conflicting elements, and mysterious events, the clouds have appeared far, far below; while the omnipotent hand has been seen engaged in regulating their movements, directing their course, and preparing to disperse them in every direction.

It is obvious that no combination of happy circumstances, no human power, no earthly friendship, could have afforded substantial consolation to Hannah, if she had not repaired to the mercy-seat. Already had her affectionate husband attempted, in vain, to sooth her grief. He had renewed his love, wiped off her tears, kindly remonstrated and reasoned with her.--Hannah! "am not I better to thee than ten sons?" Ah! what avails it! Elkanah can sympathize, but he cannot relieve--he can reason, but he cannot remove the cause of her sorrows--he cannot turn the course of nature, or renew the springs of existence--he cannot change weakness for strength, or convert barrenness into fertility: but he who has all resources in his hands, all elements and worlds at his disposal, _can_; and, at the voice of prayer, _will_ accomplish the holy desires of the mind. See, Christians, your best resource, your ultimate appeal, your distinguished privilege! "God sitteth upon the throne of his holiness."

Henceforward, the sacred narrative omits the name of Peninnah, and there is nothing in her history to induce a wish to penetrate the concealing veil. She was, in fact, originally introduced to notice for the purpose of illustrating the more valuable qualities of Hannah, whose excellence continues to shine with indiminished lustre to the end of her days. It is indeed profitable, as a warning, to contemplate specimens of moral deformity as well as examples of moral worth; but we naturally hasten from the offensive, to the pleasing and attractive forms of female character. Peninnah perishes unregretted from the page--Hannah continues to adorn it, and obtains an everlasting remembrance.

On the day fixed for the return of this pious family, it is stated that they rose early in the morning, and worshipped before the Lord. It is deplorable, that so many of our thoughtless race should live from day to day, and from year to year, in a state of perfect estrangement from the duties of devotion. Whirled about in the circle of dissipation, or busied with the cares of the world, they forget God their Maker; and, though the constant recipients of mercies which flow to them in uninterrupted succession, they never acknowledge, they can scarcely be said to know the Giver. The most important transactions, schemes, and journeys, are undertaken without once committing themselves to the guidance or protection of that Providence which is observant of their steps, and supplies them, notwithstanding their ingratitude. How pleasantly do _they_ proceed, who, like the family of Elkanah, first solemnly present themselves before the Lord, and commence every business and every day with an act of worship! It is true they are not exempted from misfortune, or rendered invulnerable to the attacks of evil; but they are well prepared for, and will be graciously sustained in every vicissitude.

[Sidenote: Years before Christ, 1155.]

The predestined hour having arrived, a son was born to Hannah, whom she named _Samuel_; "because," said she, "I have asked him of the Lord." Sometimes, what has been sought with importunity, is received with coldness, or enjoyed with ingratitude. No sooner is the blessing bestowed, no sooner is the tear of agony dried up, than every pledge is forgotten, and the mind relapses into thankless indifference. The sun shines, and our impressions pass away with the storm. But Hannah adopted a measure well calculated to excite every member of the family, and his mother in particular, to a perpetual recurrence to the goodness of Providence. She was resolved upon an expedient, by which the flame of gratitude might be kept incessantly burning in her breast. Could she ever look upon _Samuel_ without recollecting he was "asked of God?" Could she ever repeat the name of her beloved first-born, without thinking of the Hearer of prayer? Amidst the ecstasies of maternal love, when she witnessed the infant sportings, and traced the expanding faculties of her Samuel, how often would she remember the stirrings of her spirit, and the sad days of her reproach. Once she had scarcely indulged the hope of being a mother, much less the mother of so remarkable a child. Once she wept in bitterness of soul, now she shed tears of parental transport.

Assiduity in the discharge of maternal duties is the next distinguishing excellence of Hannah to which our attention is invited. The sensibilities of her character seemed to have remarkably qualified her for the new station she was called to occupy after the birth of her child.

Providence has so wisely and so kindly ordered the connection subsisting between the parent and the offspring, and has rendered human nature, even in its depraved state, so susceptible of fine impressions and feelings, that the moment this relationship commences, a sort of new character is superinduced.

When a dependant little being is presented, a careful and protecting disposition is generally displayed; the arm of support is readily held forth to the weakness of infancy, and the most inconsiderate and volatile of women are, by a natural instinct--a certain powerful, indefinable transformation--converted to sober habits and necessary attentiveness--Who can withhold his admiration of this singular economy, or refuse to admit the interference of an invisible and wonderworking God! If this be the effect in ordinary instances, it is easy to imagine that the wife of Elkanah proved an exemplary instance of diligence and goodness when she became a mother. For such an honourable situation she was peculiarly qualified by her gentleness and piety. The precious gift, for which she had been so solicitous, was nursed with fondness, and eventually presented with all a mother's, with all a Christian's joy, to the Lord in Shiloh.

At the next anniversary festival, Elkanah went up to fulfil a vow he had made, and to renew the dedication of himself and his family to the divine service. Hannah accompanied him in spirit, but was prevented from a personal attendance by her little lovely dependant: she intimated to her husband the propriety of her remaining at home, pledging herself to undertake the pleasing journey when the child was weaned. "Then," said she, "I will bring him, that he may appear before the Lord, and there abide for ever." It is no honour to religion for its professors to neglect the duties of civil life under the pretence of superior sanctity: in vain do those who disregard their families apologize for their misconduct by pleading their diligence in pious services. Religion not only requires a punctuality of observance in reference to its more public engagements, but demands an unremitted attention to those of a more private, social, and domestic nature: these ought not indeed to be viewed apart, in a separate and disunited form, but as constituting a beautiful whole. Religion, in fact, consists both in diligence and devotion, in the occupation of our stations in society, as well as in fulfilling the services of the sanctuary; in nursing and educating the child, as well as in presenting the sacrifice, or keeping the holy festival of saints.

Elkanah fully concurred with the arrangements of Hannah. Happy is it for that family where the domestic hearth is cheered by love and the altar by piety. Happy they, whose affection, planted in religion, resembles a flourishing tree that spreads its shade over the united household. Hannah consulted her husband, and stated the reasons of the plan she had devised--Elkanah listened to the representations of his wife, and instantly assented.

"Do," said he, "what seemeth thee good; tarry until thou hast weaned him; only the Lord establish his word. So the woman abode, and gave her son suck until she weaned him."

How beautiful is the allusion of the royal psalmist to this important period in the history of infancy: "Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself as a child that, is weaned of his mother: my soul is even as a weaned child."

It costs, indeed, a severe struggle to alienate the little offspring from the breast from which it has drawn the means of subsistence, and, for a short time, uneasiness and fretfulness may be the result; but when the days of weaning are accomplished, the long-valued provision is regarded with total indifference. Strong is the conflict and sharp the encounter between a sense of duty and an inclination to sin, when the world presents those fascinating pleasures which are so adapted to the appetites of nature; but having obtained the victory--having, through the grace of God, triumphed over the enticement, a real Christian will contemplate the glories of this world which once enchanted him, with an indifferent eye, and seek more substantial blessings. What naturally afforded satisfaction, will, in a renewed state of mind, excite aversion or be treated with neglect. The propensity being conquered, will never, or but partially return, and if not absolutely exterminated, it can never again acquire an ascendancy. The soul is become, in reference to the fleeting honours and possessions of time, like a "weaned child."

It is at once our duty and felicity to aim at this detachment of affection from the vanities of life, to cherish a holy disinclination toils allurements, and to seek our bliss in the unfading good which Scripture recommends and Heaven dispenses. An interest in the love of God, by faith in the Redeemer, is the supreme enjoyment to which we are encouraged to aspire, and which alone can fill the capacities and consummate the blessedness of intelligent and immortal creatures. Pitiable is the situation of those who are still attached, with childish fondness, to what cannot promote their spiritual growth, and befits not their advancing maturity. "Let Israel," then, "hope in the Lord from henceforth and for ever."

Section II.

Samuel is devoted to the Service of the Sanctuary--Uniformity of Character exemplified in Hannah--her Song paraphrased--five other Children born to Hannah--View of her natural Kindness and self-denying Piety.

As soon as the time proposed by Hannah had elapsed, she thought of fulfilling her vow, and hastened to Shiloh. In the days of her distress she had pledged herself to devote her child to the service of God; in the days of her prosperity she does not forget the obligation. Never, so far as we can discover, was a more perfect example of female excellence and persevering religion: in adversity and in prosperity, in sorrow and in joy, the light of her piety shone with undiminishing splendour. She had virtues appropriate to every season, and conspicuous in every situation: in affliction she cannot be reproached with impatience, nor in success with ingratitude.

When Samuel was weaned, she took him with her, with three bullocks, an ephah of flour, and a bottle of wine, determining to leave him with the priest, for the purpose of being trained up to the service of the tabernacle. It was an equal honour to the pupil and the tutor, the one to have such a priest as Eli, the other to have such a child as Samuel. With all the dignity of innocence and all the pleasure of devotion, she presented the little stranger to Eli, reminding him of the occasion when she first pledged herself to consecrate the child she requested to the work of the sanctuary, and explaining a vow of which he was previously ignorant. It is true that God and her own soul were the only witnesses and hearers of this vow; but she did not deem it the less obligatory though it was made in secret, nor was her upright mind the less anxious for its punctual fulfilment: "And they slew a bullock, and brought the child to Eli. And she said, O my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him: therefore also I have lent him to the Lord: as long as he liveth he shall be lent to the Lord."

There is an exquisite delicacy in this language. The allusion to her former appearance in the house of God is as cursory as could be devised to enable the good priest to recognize her. Eli is reminded of her former prayers; but not a syllable is uttered tending to criminate or to reflect upon his past precipitancy and misrepresentation. She tells a simple story, in a candid and respectful manner. The points of deepest interest are introduced, and her darling child is devoted forever, and with unreluctant zeal, to the God of her salvation.

Let the impatient and revengeful study the example of Hannah, who did not allow herself to utter an angry word, or even to cherish a resentful feeling against Eli, when he preferred against her an inconsiderate and aggravating accusation; much less did she indulge a spirit of malignity. How many would have felt an invincible aversion, even though his frank acknowledgment had compelled them to a momentary reconciliation; and, viewing his character ever after through the medium of prejudice, would have magnified every feeling, and flung their public reproaches, or circulated their secret whispers and surmises against this venerable minister of the tabernacle. It becomes the people of God to be careful of the reputation of their brethren, and aim to wipe off the aspersions with which the world is apt to depreciate their characters, rather than to unite in the clamours of defamation. Men in official situations are placed upon a pinnacle which renders them conspicuous, and envy is always ready to shoot at them its envenomed darts. They have their faults indeed, but let charity cover them: they may have also their counterbalancing excellencies--let piety observe and imitate them. Should the criminal conduct of such persons belie their general profession, dishonour the religion they profess, and render it necessary to displace them, we ought to tremble for ourselves, and not triumph in their fall. Who would be qualified to cast the first stone, if his offences were all detected, exposed, and treated with merciless severity? The practice of dedicating children to God, is, we perceive, sanctioned by the usage of high antiquity; but, what is far better, it is conformable to reason and Scripture. Sometimes, indeed, it is accompanied with much absurdity and superstition; but, when properly attended to, it secures many advantages. Prayer, at all times important, is peculiarly effectual when offered in so solemn a manner: and if, in ordinary cases, it procure the blessings of Heaven, a well-founded hope may be excited, that the interesting little object of such a service will reap some substantial benefits. It tends besides to purify the domestic affections, and to regulate their exercise. The child which is bestowed in answer to prayer, and by prayer is, at the very dawn of existence, consecrated to God, and committed to the future care and guidance of his providence, is regarded with a new kind of feeling even by its parents; their fondness receives a peculiar tone and character from their piety; the motive to seek its spiritual interest is strengthened by their holy vows; and they cannot but feel an additional motive to impart early instruction, to cultivate its expanding faculties, and form the young immortal both for its present and ultimate destination.

Devote, then, ye mothers of Israel, devote your babes to piety and God! Hesitate not to incur the solemn responsibility which a vow implies in reference to your tender offspring: it is the most immediate method of making them your future comforts in this life, and your companions in a better. Your solicitude will at least afford you personal satisfaction; you will inherit the delightful consciousness of having done your duty: you may be happily instrumental in producing early impressions, and preparing them for their future crown. Then, should they depart from the world before you, to be "forever with the Lord," they will rise from their thrones of light to hail your approach, and mingle their thanksgivings and praises with yours in the songs of eternity.

Uniformity of character is a high attainment, of which Scripture history presents some pleasing specimens, though perhaps it affords more numerous instances of irregularity. The early life of some is nothing but the record of crime and folly, when the passions were indulged in unbridled licentiousness, and the moral creation groaned beneath the burden of their vices; but afterward retrieving their errors, they have become examples of sobriety, kindness, and religion. Others shone, forth at first with preeminent brightness, attracting the eyes of an extensive community to their juvenile excellence, and holding forth the best promises of futurity; but their goodness has proved like the morning cloud, and like the early dew, that passeth away; the eyes of parental tenderness, that once glistened with rapture and admiration, are suffused with tears; the church of God, that once hailed their zeal, is filled with regrets to witness its faded ardours and its altered nature. "How is the gold become dim, and the fine gold changed?" There is another, a sort of intermediate class, who have rather a doubtful complexion, some of whose actions indicate piety, others the reverse: at a distance they may be admired, but, upon a closer inspection, their principles are questionable, and, as our acquaintance with them increases, our respect irresistibly diminishes. Candour itself, which would put the most favourable construction upon them, is compelled to see new spots and blemishes in proportion as we perceive more distinctly their entire character.

The illustrious female, however, before us, exhibits a singular contrast to all these diversities. From the first to the last mention of her name in the page of Scripture, she challenges unmitigated admiration; she is uniform in every character: adversity and prosperity find her the same woman: she does not murmur in the one, she is not vain in the other. There is but a single variety in her character, arising from its progressive excellence. She is not _the same_, only because she is _better_; our veneration keeps pace with our knowledge. Her character does not, like that of many others, suffer by investigation; it does not resemble an object seen at some distance through a mist, which is magnified into unnatural dimensions, so that the illusion vanishes when you come near; but is like a tower seen afar off under a clear sky, swelling in majesty at every step of approximation.

We are now brought to the close of Hannah's history; it is even more splendid than its commencement. We have traced her through the various characters of a persecuted wife, a weeping suppliant, a misrepresented worshipper, a joyful mother, and a grateful saint, fulfilling her vows and devoting her first-born to the service of God. In some respects the latter must have proved a trying occasion, a duty of difficult execution; and we could have forgiven, we could have sympathized with the tears of a mother who was placed in the situation of violating her vows or giving up her darling; we could have pitied her struggles, while we commended their successful issue, in leaving her Samuel behind her at Shiloh. But she assumes a higher tone and spirit: the mother is absorbed in the saint; and, at the moment when we expected the language of parting regret and anxiety, behold, she bursts into a song of praise, and soars to the heights of prophecy.

This holy effusion is somewhat analogous to that of the mother of our Lord, which we shall hereafter have occasion to illustrate. In the mean time the hymn of Hannah claims our examination. It is called a _prayer_, because it was addressed to God as an act of worship, and because the acknowledgment and celebration of divine mercies constitute an important branch of devotion.

"_My heart rejoiceth in the Lord; mine horn is exalted in the Lord: my mouth is enlarged over mine enemies: because I rejoice in thy salvation_."

A vain mother might have celebrated her _son,_ and, if she had expressed a general sense of divine goodness in his bestowment, would have dwelt with satisfaction upon his premature indications of greatness. Inordinate attachment to the gift is apt to obliterate from the mind a grateful recollection of the giver; and to this forgetfulness we are liable to be seduced by our affections. But Hannah cannot taste of the stream without being led to the fountain; she cannot receive mercies without viewing the hand that bestows them; nor be so enraptured with the blessing as to sink the Creator in the creature. In fact, Samuel is unnamed. His beauty, his pliability--whatever he really possessed, or whatever the fond eye of a mother fancied he possessed--all was forgotten, lost, and annihilated in God. Every valued blessing--her child, her husband, her possessions;--the whole creation vanished into nothingness before the thought of the "eternal ALL!"

The "horn" is an emblem of power and pre-eminence, and Hannah speaks of its exaltation. She had been degraded and despised for the childless condition, and had suffered reproach from the daughters of Israel, in particular from Peninnah; but she had now, through the mercy of God, risen to distinction, and obtained the object of her warmest solicitude. The lips which before moved in secret whispers or inarticulate prayer, are now taught to praise! The horn was also an instrument of music, and was lifted up to be sounded in the sacred chorus. In the days of David we read of the sons of Heman, who were to "lift up the horn;" and this pious woman perhaps borrowed the allusion to represent the ardour of her worship and the triumph that inspired her tongue.

If, with her solemn praises, Hannah blended a momentary recollection of the unkindness with which she had been treated, it was solely to express her thankfulness for deliverance, and not to produce a charge against her enemies. "Her mouth was enlarged," indeed, but not to utter the language of retaliation, not in passionate exclamations or in threatening words, but to memorialize the goodness of the Lord. Nor was this her only source of joy. Temporal interposition served but to remind her of spiritual blessings; and, while her spirit exulted in the birth of Samuel, she looked forward to a more auspicious day, and rejoiced in the "salvation" which should hereafter be accomplished by the incarnation of the Redeemer.

Winged with holy rapture, she now ascends far above all earthly interests and concerns; and quiting the subject, to which she had made but a transient allusion, though of the deepest personal importance, she meditates alone on infinite perfection:

"_There is none holy as the Lord: for there is none besides thee: neither is there any rock like our God. Talk no more so exceeding proudly; let not arrogancy come out of your mouth; for the Lord is a God of knowledge, and by him actions are weighed_."

The attributes of the Divine Being excite in the bosoms of the wicked unmingled dread. Every manifestation of his character is an appeal against their impieties, and hence they "desire not the knowledge of his ways." In a state of innocence the presence of the blessed God enhanced the felicities of Paradise, and nothing but the estrangement which sin has occasioned could have so altered the views and perverted the inclinations of mankind as to render the best of beings an object of terror; but in proportion to the renewal of the mind will be the return of that feeling of complacency which was cherished by unfallen man, and is felt by sinless immortals.

In all the principal events of her own life, and in the general regulation of human affairs, Hannah perceived a display of those perfections which she now celebrates; the perfections of holiness, power, omniscience, and justice. Nothing is better calculated to suppress the arrogance of man than the contemplation of these divine excellencies, which are so many rays of one ineffable glory; distinct yet blended; separate, yet harmonious in their operations. The history of pagan nations supplies ample proof that the spirituality of the divine essence, which implies the existence and exercise of these attributes, is too high an idea for a creature sunk under the dominion of his senses: he cannot ascend to the conception of infinite purity and wisdom: God is not known, and cannot be discovered as the searcher of hearts, and the righteous dispenser of good and evil, life and death: he cannot realize his unlimited dominion, nor imagine the pervading presence of that all-seeing eye which looks through the universe, penetrates every concealment, and observes, with leisurely and perfect survey, every movement of the soul. It is the province of revelation to disclose these great facts, and the privilege of piety to triumph in them.

"_The bows of the mighty men are broken, and they that stumbled are girded with strength. They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath borne seven: and she that hath many children hath waxed feeble_."

The dispensations of Providence illustrate his perfections. Often, indeed, they do not accord with human plans or expectations, but they are nevertheless marked with wisdom and equity. In accomplishing the mighty purposes of omnipotence the strong are sometimes weakened, and the feeble supplied with power; the wealthy are impoverished, and the poor enriched; the childless blessed with families, and those whose tables are surrounded with a smiling offspring made to weep over their fading health and glory. For,

"_The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's, and he hath set the world upon them_."

These changes are frequently ascribed, by unthinking mortals, to mere chance, or at least to the uncontrolled operation of second causes. Hannah ascribes them "to the Lord." Her faith discerned an invisible hand, and rejoiced in an omniscient superintendance. Whatever confusion appears to the eye of sense to prevail in the world, religion has access behind the scenes, observes the finger that touches the prime spring of this vast machine of providence, and sees nothing but harmonious movements, concurrent designs, merciful and intelligible plans, perfect and universal order. The perspective of human affairs is to such an one complete; he is placed by the fear of God in the very point of observance; he looks to the distant results, to the termination of the series, and every object, to his renewed sight, appears in just and proportionate dimensions. Unless seen from this point, every thing will be out of place and contradictory; and human arrogance will naturally arraign as irregular, imperfect, or unwise, what genuine piety will acknowledge to be best.

"_He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed_."

There is a _progressive_ energy in this sacred song. Hannah warms into enthusiasm as she proceeds, till, under the influence of a heavenly inspiration, she assumes the language of prophecy, and becomes "wrapt into future times." At the opening, she expressed her gratitude for personal blessings; hence she is led to celebrate the perfections of Jehovah: then she proclaims the interference of his providence in the vicissitudes of this lower world: and finally, proceeds to contrast the destinies of the righteous and wicked, as resulting from the manifestation of the Messiah to rule over all nations by a spiritual and everlasting dominion. In that name which is above every name, in the hallowed name of the ANOINTED ONE, the song of Hannah terminates. What greater honour could be conferred on a woman than to be gifted with that spirit of prophecy which first announced the approaching Redeemer, to whom all the prophets gave witness? She speaks of his authority as a "King," his administration as a "Judge," his work as a Priest and Prophet, prefigured by that oil which was poured upon the most eminent of mankind, who were types of the distinguished Personage who was to come, and who is therefore designated as the Lord's "Anointed." How great his influence! "he will keep the feet of his saints!" How terrible his power! "the adversaries of the Lord shall be broken in pieces: out of heaven shall he thunder upon them." Preposterous indeed is the hope of his enemies, that they shall evade the destruction of his iron rod; while pleasing and well-founded is the expectation of his saints, who bow with unreluctant submission, with grateful acceptance, to his golden sceptre.

Almost twelve hundred years were yet until when Hannah uttered this prediction of the Messiah; and yet her faith, overleaping the ages of intervening time, beheld his glory, and triumphed in his salvation. No darkness could blind her perceptions, nothing could repress her love: she lived as it were, in advance, and, like many of her illustrious predecessors and of her posterity, believed in Christ to the saving of her soul.

These ages are passed away, and many more are numbered since the actual manifestation of the Son of God in human nature. We are partakers of his day; we live in the light of his glory: from the ages of prediction, we are advanced to those of accomplishment; from the time of shadows to the era of reality. And have we _improved_ upon the past, in the strength of our faith or in the warmth of our attachment to the Lord of glory? Would a fair comparison of our state of mind with that of early saints, in far distant ages, prove advantageous or unfavourable to our character? Is our piety proportionate to our privileges? Does the intensity of our love equal the clearness of our discoveries? These are salutary questions, and questions of practical importance. Let us aim to be able to put them often to our consciences without a blush.

Very little more information is communicated respecting Hannah: her history is merged in that of her distinguished son. We have, however, a beautiful picture of her maternal character, a record of the blessing which the aged priest pronounced upon the family, and an account of five other children which Providence gave them: "Samuel ministered before the Lord, being a child girded with a linen ephod. Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. And Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman, for the loan which is lent to the Lord. And they went unto their own home. And the Lord visited Hannah, so that she conceived and bare three sons and two daughters."

The good mother and the eminent saint are delightfully blended in the wife of Elkanah, and the influence of each is obvious in Samuel. Eli seems to have beheld him with unusual affection. He had been early trained to gentleness, docility, and goodness. Discipline at home commenced from his first infancy, and continuing to the moment of his removal to Shiloh, prepared him for the course of life to which he was so soon introduced. Too often the petulance and frowardness of children indicate the defective nature of their education: indulgence has permitted the wild plant to shoot forth its branches with irregular luxuriancy, and it has become both unsightly and enfeebled for want of being properly pruned. To suffer the propensities and passions of children to go unrestrained is the extreme of cruelty, being the most direct means of rendering them burdens to society and tormentors to themselves.

Hannah, with admirable firmness, relinquished her youthful charge to the care of Eli at the call of duty, and with no less admirable affection and prudence, continued to maintain that kind of intercourse which tends to promote mutual love. A _passionate_ mother would have urged her husband to remove to Shiloh, for the sake of having her little darling perpetually under her eye; a _prudent_ one chose to remain at Ramah, only bringing her present at the annual festivals. True love knows when to separate, and is ready to make necessary sacrifices to the good of a valued child. He was in excellent hands, training to a noble work, under a venerable priest, and in conformity to a solemn vow. Providence was not unobservant of his mother's heroism and piety, and she is amply repaid, not only by his superior excellence, but by her own increasing family. _One_ child is lent to the Lord, _five_ are given. She possessed with gratitude, she resigned with magnanimity, and she is recompensed by multiplication.

Let children never forget the debt they owe to maternal tenderness, a debt which the devoted affection and kindness of a whole life can scarcely discharge. Let the fond parent who nursed your infancy, corrected your frowardness, sowed the seeds of knowledge and piety in your heart, watched, wept, and prayed over you, be ever dear, ever respected, and loved. She who has sustained your weakness, may live to need support from your strength; she who hold you up in the helplessness of infancy, may require your supporting arm, and deserves your sympathizing aid in the years of her decrepitude.

Young persons need to be reminded, however, that even the impiety of parents is no sufficient reason for disrespecting them _as parents_; and if you possess the inestimable treasure of religion, it will be best evinced in soothing the cares, ministering to the necessities, and setting an example of every duty before the eyes of those who are still so unhappy as to be destitute of it. But you who are born of the children of God, and who have been nourished and educated under the wing of parental piety, can never be too thankful to the God of your salvation, and at some future period may have to adopt the poet's elevated strain:

"My boast is not that I deduce my birth From loins enthroned, and rulers of the earth; But higher far my proud pretensions rise-- The son of parents pass'd into the skies."

Cowper.

Abigail.