he immediately encouraged her in the tenderest manner to glean in no other field, but to abide by his maidens, and to take the refreshment which was provided for those who worked in the field.

Ruth, surprised at this generosity in one to whom she was utterly unknown, "bowed herself to the ground," and poured out the effusions of a grateful heart. The noble-minded Boaz cheered her by his approbation of her dutiful conduct, and by uttering this prayer, "The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust!"

Boaz manifested as much delicacy of sentiment as liberality of disposition in giving Ruth into the charge of his maidens, strictly prohibiting the young men from treating her with unbecoming familiarity, and directing 66 the reapers to let fall some handfuls from the sheaves on purpose for her."

When Ruth returned to Naomi and informed her of all that had happened, the venerable woman saw that the Divine hand was bringing about good for them. "Blessed," says she, "be he of the Lord who hath not left off his kindness to the living and to the dead."

The remaining part of this history is connected with two remarkable statutes in the Israelitish code. The one was, that if the elder branch of a family sold any part of his land, the next of kin had a right to redeem it; and if he refused to do so, then the privilege descended to the next in succession. The other law was, that when the elder branch died leaving a widow without children, the next kinsman was to marry her and to raise seed to his brother. Both these statutes were designed to preserve the tribes, and to keep them distinct from each other, till the time should come when in the birth of the Messiah there would be no longer any need of these distinctions.

Naomi knew well the obligations of these precepts; and as she was now too old herself to think of a

husband, she transferred her righ. to Ruth. By her direction, therefore, the young woman changed her attire, and entered the threshing-floor, where Boaz usually reposed himself at the close of the day.

When Boaz awoke, he was surprised at perceiving a female at his feet; but on learning who she was, and hearing her claim upon him, he was pleased with her conduct, and promised to fulfil the law, provided the kinsman who was nearer than himself failed in performing his duty. Here Ruth rested till the dawn of the morning, and was then sent back to her mother-in-law with a present. In this conduct those who judge according to modern ideas and habits may be disposed, perhaps, to censure or to ridicule both Naomi and Ruth. The scriptural narrative, however, is a sober tale, aud contains nothing that can offend the most delicate mind.

The claim of Ruth, as the widow of Mahlon, was indisputable, and it was so acknowledged by Boaz. We have seen the goodness of this man's heart, his amiable condescension, his regard to virtue, and his fervent piety. Had Ruth's behaviour, then, been indecent, or such as the most rigid purity would not have allowed in that age, he would have spurned her from his presence. But on the contrary he conmends her conduct, promises her justice, and sends her home in such a manner as shows his sacred regard both for the reality and the very form of virtue. "Let it not be known," says he, 66 that a woman came into the floor." The same day Boaz called his relation before the elders of the city; but though the man was willing enough to redeem the land, he was not so well pleased with the condition annexed to it, and therefore he readily waived his right in favour of Boaz. Thus was the fidelity of Ruth rewarded; and she who the day before was a companion for servants, became their mistress the next, and from a state of penury to be the wife of the wealthiest man in Bethlehem. The affections of Boaz were not captivated by the youth, gaity,

or beauty of Ruth, but by qualities of a more exalted and permanent value: "for all the city of my people doth know," says he, "that thou art a virtuous woman." In this case then Boaz himself merited congratulation as much as Ruth, for what can be so estimable as a woman of this description? "Her price is, indeed," as the mother of King Lemuel truly observes, "far above rubies." Proverbs xxxi. 10.

The Almighty blessed this marriage with a son to whom was given the name of Obed. This child Naomi took and laid in her bosom, and became a nurse unto it. Thus were the latter days of this good woman better than the beginning, and the evening of her life compensated for all the crosses and distresses which she had experienced in the land of Moab. The dutiful conduct and unshaken faith of Ruth were abundantly rewarded by the God of Israel, for whom she had renounced all things; and her story is preserved, as an example of piety, for the instruction of all generations.

SAMUEL.

Born about Anno Mundi 2848, died 2947.

AMONG the ancient Israelites the want of children was considered as one of the sorest afflictions that could befall a married couple. The promise of the Messiah had such a strong influence upon their minds, that the desire of giving birth to the Redeemer seemed to be a predominant principle in every female breast. Besides, it was a prevalent opinion that "children were an heritage that cometh from the Lord;" and therefore the increase of a family called forth congratulation and respect, while the childless woman lay under reproach. This gave rise to a practice which, as it never had a Divine

sanction, so from its usual effects it was evidently displeasing to the Almighty. Inimitation of Abraham, the Israelite, when he despaired of having children by his wife, was wont to take another; but it is remarkable that in most of the cases of this sort recorded in scripture, the domestic harmony was broken, and the despised and rejected woman became at last the "joyful mother of children. The most eminent representatives of the Messiah, as Isaac and Joseph, Samson and Samuel, were the offspring of women concerning whom there seemed to be no hope; and hereby "God intended to make that power known, by which the incarnation of the Redeemer and the fruitfulness of his church, were to be effected in the latter days," when, according to St. Paul, the prophetical injunction of Isaiah was obeyed: 66 Sing, O barren, that thou didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child!" Isaiah liv. 1'; Galatians iv. 2.

But though polygamy was not from the beginning, and never had any authority from Heaven, yet in ancient times many good men fell into the practice from too great a solicitude to perpetuate their names in Israel.

Elkanah, a wealthy Levite, of the city of Ephraim, had been married some years to Hannah, a woman of extraordinary humility and piety, without obtaining a child. The character of Elkanah was excellent; he served his God faithfully with all his house, and the misfortunes of his wife did not alienate his affections from her. But having that desire of a family, which was common to every one of his nation, he adopted a method, which, as it had been practised by the patriarchs, he conceived could not be wrong. He introduced another or subordinate wife into his house, who brought him sons and daughters. In the joy of his heart Elkanah gave portions to these children, and to their mother Peninnah; but to Hannah he gave "a worthy portion," for a more distinguished testimony of his love.

N

The partiality of Elkanah seems to have roused. the jealousy of Peninnah, and, as little minds are always disposed to triumph over the misfortunes of those they hate, she reproached Hannah with her infirmity, and provoked her by constant abuse. The good woman was greatly distressed by this base conduct of her rival; but we neither find that she made any reply to Peninnah, or uttered a single complaint to her husband. She wept, indeed, and could not eat. Unjust revilings for unavoidable misfortunes cannot but affect a meek and gentle mind. The grief of Hannah was soon discerned by her affectionate husband, who endeavoured to cheer her mind by the most endearing behaviour.

It was the yearly custom of Elkanah to go up to the tabernacle of the Lord in Shiloh, with all his family, and to offer sacrifices. On one of these solemnities Peninnah appears to have taken the ungenerous advantage of publicly insulting the dejected Hannah. The place and the occasion should have called for compassion, amicable intercourse, and reciprocal good offices: but this feast upon the sacrifice was a feast of strife, and the peace of Elkanah's family was rent in pieces by his imprudence in taking into it an unworthy woman, to the injury of one who possessed every virtue. But Hannah neither murmured nor complained. She did not accuse her adversary to Elkanah, but went and poured out the sorrow of her heart before the Lord in the sanctuary.

Religious sincerity is not to be determined by the ength or the loudness of our devotions. The silent breathings of a contrite heart are more acceptable to nim who seeth every desire, and marks the progress of every motive in the soul of man, than the prayers of the Pharisee. Poor Hannah prayed with earnestness, but her voice was not heard. The lips were seen to move, and her agitated countenance betrayed the emotions of her mind. But to show how liable the best of men are to err in judging of others, the