following morning, however, it had not only fallen, but its hands and feet were off, and lying on the threshold.

These circumstances were too significant to be mistaken, especially as, soon after, the inhabitants of Ashdod were attacked by severe disease, which resulted in the death of many. At length, convinced that the hand of Israel's God was concerned in these matters, the people of Ashdod resolved on the removal of the ark, which they effected by transporting it to Ekron; and, finally, having placed it on a cart, to which were attached two cows, it was sent forward into Judea.

On its arrival at Beth-shemeth, a city of the Levites, some of the inhabitants, having the temerity to look into it, contrary to an express and standing divine prohibition, were slain, to the number of seventy. This circumstance so terrified the rest, that they sent to the people of Kirjath-jearim to convey it to that place, where, in the house of Abinidab, whose son was consecrated to keep it, it remained for twenty years.

The loss of the ark from Shiloh was deeply afflicting to the Israelites. A general sense of their iniquities began to oppress them, and a spirit of penitence to prevail. This better feeling, coming to the knowledge of Samuel, whose counsels may have contributed to its existence, he informs them what is essential to their renewed favor with God, and their triumph over their enemies: their idol gods must be relinquished, and they return to the love, service, and worship of the true God.

Such was the import of Samuel's instruction to the Israelites; and, being blessed to them, resulted in their renunciation of their idolatrous practices, and their general acknowledgment of the authority of God.

The way being thus prepared for some more public demonstration of their desire to renounce idolatry, Samuel appointed a meeting of the several tribes, at Mizpeh, where he might offer up supplications for them, and lead them, in a solemn

and impressive manner, to a formal renewal of their covenant with God.

At the appointed time, Israel was gathered to Mizpeh. And here were observed a series of religious services, consisting, among other things, of fasting, and pouring out water before the Lord, significant of their humiliation and contrition for sin, and especially of their renunciation of idolatry, the fruitful source of calamity to the nation.

To Samuel, whose affections for Israel were those of a father, the occasion was most delightful. Israel is repentant! Israel has once more acknowledged their rightful sovereign! Happy was this prophet, as he lifted his voice in prayer for them! And how he did pray-with what fervency, faith, and affection, that God would not cast off his people!

The enemies of Israel were not, however, inactive. They heard of the gathering at Mizpeh, and, deeming it a fit occasion for a sudden attack, soon appeared in formidable numbers, and in hostile array. Great consternation pervaded the camp of Israel. The people were without arms, and, therefore, exposed to become an easy prey to the enemy. But Samuel was present; and, with their improved religious views, they soon learn to repose greater confidence in his prayers, than in any military efforts.

Nor did Samuel fail them in this emergency. He felt a deeper interest in their welfare than ever; and, in their present condition, he could repair to a throne of grace for them with confidence. They had renewed their covenant, and now covenant-promises could be pleaded. Samuel was not a priest; but the case was extraordinary, and, doubtless, he was divinely moved to the course he pursued. He sacrificed a lamb, as a burnt-offering, which he followed by special and fervent prayer, that Israel might be preserved from the power of their enemies.

God heard and answered. As the offering was laid upon the altar and the smoke rose, the Philistines drew near, and

began the attack. But, as Samuel prayed, God thundered, in token of his kindness to Israel, and in wrath towards their foes. Lightnings flashed out, and destroyed many of the Philistines; whose weapons the Israelites, it is conjectured, seized, and, by means of them, urged on the slaughter more effectually.

Let us hasten to the sequel. The triumph of Israel was complete. So broken and dispirited were the Philistines, that, for a long season, they did not again pass the frontier of Israel, nor otherwise attempt to molest the people of God. In view of that day's signal interposition on the part of God, and as a memorial of his wonderful deliverance of Israel, Samuel directed a monument to be erected, between Mizpeh and Shen, which he called Ebenezer-" Hitherto the Lord hath helped us."

Two important reflections are suggested by this narrative: 1. God is far more ready to hear the prayers of his people, when repentant and reformed, than when unhumbled and disobedient.

And, under such cirThey slaughter them Their priests are slain.

While the people of Israel do not acknowledge God, he will not acknowledge them. If they look to idols for help, they must expect no help from God. cumstances, their enemies triumph. by thousands. The ark is taken. Their hopes are crushed. But, no sooner do they repent and return, than God hears them, and gives them victory over their foes; and, for that purpose, enlists even the elements in their favor.

2. God's ministers can pray with far more comfort and confidence for a repentant, than an impenitent people.

During the removal of the ark to Shiloh, and while the Israelites are experiencing sad reverses, we hear no tidings of Samuel. Where is the prophet of Israel? At his residence, perhaps, weeping in secret over a backslidden and an idolatrous people.

But, no sooner does he learn that there is an humble spirit pervading the nation, than he is abroad: praying, teaching, exhorting, guiding. And now, his mouth is open in prayer; and he has arguments to use; promises to plead; repentance to show. Oh! how easy and delightful to pray, when sinners are trembling and repenting! How difficult, when every heart is callous, and every affection is frozen! No marvel that ministers are sometimes dull and formal!

I. SAMUEL.

A KING DEMANDED.-PRAYER OF SAMUEL.

But the thing displeased Samuel, when they said, Give us a king to judge us: and Samuel prayed unto the Lord.-1 Sam. viii. 6.

THUS far, the people of Israel had been under the special government of God, who had employed Moses, Joshua, and the Judges, to superintend their affairs. They had experienced great vicissitudes; but, from one calamity they had been exempted: no man had tyrannized over them. Not a tax had ever been imposed, to administer to the pomp and pleasures of a king, or to support the extravagance of a

court.

But the people were no longer satisfied with such simplicity. They aspired to be like other nations. They coveted a king, and the splendors which would gather around him. To Samuel, therefore, the elders repair, and represent that he is becoming advanced, (old servants are often cast off,) and that his sons do not walk in his ways: "therefore," said they, "give us a king to judge us."

They do not solicit the advice of this old and tried friend; nor do they request him to ask counsel of God, who had borne them "as on eagle's wings;" and who, for their preservation, had enlisted the elements: hail lightning, and

tempest. No such humble and befitting requests as these, but a stern and bold demand: "Give us a king."—We will have one.

Samuel listened to the demand. But what must have been his surprise and displeasure! He might have felt for himself for how could he avoid perceiving the neglect involved in the design?—but more did he feel for the honor of God, which, to the reproach of the nation, was insulted. Besides, how ungrateful in a people, to cast off one who had been their benefactor, as well as their sovereign! Samuel was perplexed, and, for a time, doubtful, as to the part he should act.

But we soon find him, at a throne of grace, spreading the case before God. And, though he knew full well how sad the consequence, should God decide that they should have their choice, he had no demurrer to make.

The result is not to our present purpose; and, therefore, we leave the narrative-deriving, from the course pursued by Samuel, in a case of great perplexity and trial, the good rule, viz in all seasons of trouble and perplexity, to repair to God, and spread the case before him.

"Casting all thy cares upon him," says an apostle, and one richly experienced in these matters, "for he careth for thee." Whatever concerns the child of God, concerns God himself. Whatever troubles him, may be said to trouble God. In all their afflictions, he was afflicted. Is it temporal trouble, or spiritual trouble? Trouble experienced by the minister the missionary-the magistrate? by parent, child, citizen? by the rich man, or the poor man? the bond, or the free? the appropriate place for each and every one is the footstool. And there are many reasons why it is so. Two only, however, can be specified.

1. Troubles, especially those of an unavoidable nature, can be told to God more freely and fully than to the dearest friend on earth.