The sad prophecy which is committed to such apparently incongruous lips reiterates a former message by 'a man of G.o.d.' Eli was a kindly, and, in his way, good man, but wanting in firmness, and acquiescent in evil, partly, perhaps, from lack of moral courage and partly from lack of fervent religion. He is not charged with faults in his own administration of his office, but with not curbing his disreputable sons. The threatenings are directed, not against himself, but against his 'house,' who are to be removed from the high priestly office.

Nothing less than a revolution is foretold. The deposition of Eli's family would shake the whole framework of society. It is to be utterly destroyed, and no sacrifice nor offering can purge it. The ulcer must have eaten deep which required such stern measures for its excision.

The sin was mainly the sons'; but the guilt was largely the father's.

We may learn how cruel paternal laxity is, and how fatal mischief may be done, by neglect of the plain duty of restraining children. He who tolerates evil which it is his province to suppress, is an accomplice, and the blood of the doers is red on his hands.

It was a terrible message to give to a child; but Samuel's calling was to be the guide of Israel in a period of transition, and he had to be broken early into the work, which needed severity as well as tenderness. Perhaps, too, the stern message was somewhat softened, for the poor old man, by the lips through which it came to him. All that reverent love could do, we may be sure, the young prophet would do, to lighten the heavy tidings. Secrecy would be secured, too; for Samuel, who was so unwilling to tell even Eli what the Lord had said, would tell none besides.

G.o.d calls each child in our homes as truly as He did Samuel. From each the same obedience is asked. Each may, like the boy in the Tabernacle, grow up 'in the nurture and admonition of the Lord,' and so escape the many scars and sorrows of a life wrongly begun. Let parents see to it that they think rightly of their work, and do not content themselves with conveying information, but aim at nothing short of helping all their children to hear and lovingly to yield to the gentle call of the incarnate G.o.d!

FAITHLESSNESS AND DEFEAT

'And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. 2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us today before the Philistines? Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies. 4. So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of G.o.d. 5. And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. 6. And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp. 7. And the Philistines were afraid, for they said, G.o.d is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. 8. Woe unto us! who shall deliver us out of the hand of these mighty G.o.ds? these are the G.o.ds that smote the Egyptians with all the plagues in the wilderness. 9. Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight. 10. And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. 11. And the ark of G.o.d was taken; and the two sons of Eli, Hophni and Phinehas, were slain. 12. And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. 13. And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of G.o.d. And when the man came into the city, and told it, all the city cried out. 14. And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli. 15. Now Eli was ninety and eight years old; and his eyes were dim, that he could not see. 16. And the man said unto Eli, I am he that came out of the army, and I fled to-day out of the army. And he said, What is there done, my son? 17. And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of G.o.d Is taken. 18.

And it came to pa.s.s, when he made mention of the ark of G.o.d, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.'--1 SAMUEL iv. 1-18.

The first words of verse 1 are closely connected with the end of chapter iii., and complete the account of Samuel's inauguration. 'The word of the Lord' came to Samuel, and 'the word of Samuel came to all Israel.' The one clause tells of the prophet's inspiration, the other of his message and its reception by the nation. This bond of union between the clauses has been broken by the chapter division, apparently for the sake of representing the revolt against the Philistines as due to Samuel's instigation. But its being so is very doubtful. If G.o.d had sent the army into the field, He would have prepared it, by penitent return to Him, for victory, as no defeat follows on war which He commands. Probably Samuel's mission made an unwholesome ferment in minds which were quite untouched by its highest significance, and so led to a precipitate rebellion, preceded by no religious reformation, and therefore sure to fail. It was twenty years too soon (1 Sam. vii.

3). Samuel took no part in the struggle, and his name is never mentioned till, at the end of that period, he emphatically condemns all that had been done, and points the true path of deliverance, in 'return to the Lord with all your heart.' So the great lesson of this story is that when Israel fights Philistines, unbidden and unrepentant, it is sure to be beaten,--a truth with manifold wide applications.

The first disastrous defeat took place on a field, which was afterwards made memorable by a great victory, and by a name which lives still as a watchword for hope and grat.i.tude. Happy they who at last conquer where they once failed, and in the retrospect can say, 'Hitherto the Lord helped,' both by defeat and by the victory for which defeat prepared a way! That opening struggle, b.l.o.o.d.y and grave as it was, was not decisive; for the Israelites regained their fortified camp unmolested, and held together, and kept their communications open, as appears from what followed.

Verses 3 to 5 give us a glimpse into the camp of Israel, and verses 6 to 9 into that of the Philistines. These two companion pictures are worth looking at. The two armies are very much alike, and we may say that the purpose of the picture is to show how Israel was practically heathen, taking just the same views of its relation to G.o.d which the Philistines did. Note, too, the absence of central authority. 'The elders' hold a kind of council. Where were Eli the judge and Samuel the prophet? Neither had part in this war. The question of the elders was right, inasmuch as it recognised that the Lord had smitten them, but wrong inasmuch as it betrayed that they had not the faintest notion that the reason was their own moral and religious apostasy. They had not learned the A B C of their history, and of the conditions of national prosperity. They stand precisely on the Pagan level, believing in a national G.o.d, who ought to help his votaries, but from some inexplicable caprice does not; or who, perhaps, is angry at the omission of some ritual observance. What an answer they would have got if Samuel had been there! There ought to have been no need for the question, or, rather, there was need for it, and the answer ought to have been clear to them; their sin was the all-sufficient reason for their defeat. There are plenty of Christians, like these elders, who, when they find themselves beaten by the world and the devil, puzzle their brains to invent all sorts of reasons for G.o.d's smiting, except the true one,--their own departure from Him.

The remedy suggested by the united wisdom of the leaders was as heathen as the consultation which resulted in it. 'Let us send for the ark'

'Those who regarded not the G.o.d of the ark,' says Bishop Hall, 'think themselves safe and happy in the ark of G.o.d.' They thought, with that confusion between symbol and reality which runs through all heathen worship, and makes the danger of 'images,' whether in heathenism or in sensuous Christianity, that if they brought the ark, they brought G.o.d with it. It was a kind of charm, which would help them, they hardly knew how. Its very name might have taught them better. They call it 'the ark of the covenant of the Lord'; and a covenant has two parties to it, and promises favour on conditions. If they had kept the conditions, these four thousand corpses would not have been lying stiff and stark outside the rude encampment. As they did not keep them, bringing the chest which contained the transcript of them into their midst was bringing a witness of their apostasy, not a helper of their feebleness. Repentance would have brought G.o.d. Dragging the ark thither only removed Him farther away. We need not be too hard upon these people; for the natural disposition of us all is to trust to the externals of worship, and to put a punctilious attention to these in the place of a true cleaving of heart to the G.o.d who dwells near us, and is in us and on our side, if we cling to Him with penitent love.

Even G.o.d-appointed symbols become snares. Baptism and the Lord's Supper are treated by mult.i.tudes as these elders did the ark. The fewer and simpler the outward observances of worship are, the less danger is there of the poor sense-bound soul tarrying in them, instead of pa.s.sing by means of them into the higher, purer air beyond.

What right had these presumptuous elders to bring the ark from Shiloh?

Eli was its guardian; and he, as appears probable from his anxiety about its fate, did not approve of its removal. But 'the people' took the law into their own hands. There seems some hint that their action was presumptuous profanation, in the solemn, full t.i.tle given in verse 4: 'The ark of the covenant of the Lord of Hosts which dwelleth between the cherubim,'--as if contrasting His awful majesty, His universal dominion over the armies of heaven and the embattled powers of the universe, and the dazzling light of that 'glory,' which shone in the innermost chamber of the Tabernacle, with the unanointed hands that presumed to press in thither and drag so sacred a thing into the light of common day and the tumult of the camp. Nor is the profanation lessened, but rather increased, by the priestly attendants, Eli's two sons, themselves amongst the worst men in Israel. When Hophni and Phinehas are its priests, the ark can bring no help. Heathenism separates religion from morality altogether. In it there is no connection between worship and purity, and the Old Testament religion for the first time welded these two inseparably together. That tumultuous procession from Shiloh, with these two profligates for the priests of G.o.d, and the bearers thinking that they were sure of their G.o.d's favour now, whatever their sin, shows how completely Israel had forgotten its own law, and, whilst professedly worshipping Jehovah, had really become a heathen people. The reception of the ark with that fierce shout, which echoed among the hills and was heard in the Philistines' encampment, shows the same thing. Not so should the ark have been received, but with tears and confessions and silent awe. No man in all that host had ever looked upon it before. No man ought to have seen it _then_. Once a year, and not without blood sprinkled on its cover, the high priest might look on it through the cloud of incense which kept him from death, while all the people waited hushed till he came forth, but now it is dragged into the camp, and welcomed with a yell of mad delight, as a pledge of victory. What could display more strikingly the practical heathenism of the people?

Verses 6 to 9 take us into the other camp, and show us the undisguised heathens. The Philistines think just as the other side did, only, in their polytheistic way, they do not use the name 'Jehovah,' but speak first of 'G.o.d' and then of 'G.o.ds' as having arrived in the camp. The nations dreaded each other's G.o.ds, though they worshipped their own; and the Philistines believed quite as much that 'Jehovah' was the Hebrew's G.o.d, as that 'Dagon' was theirs. There was to be a duel then between the two superhuman powers. The vague reports which they had heard of the Exodus, nearly five hundred years ago, filled the Philistines with panic. They had but a confused notion of the facts of that old story, and thought that Egypt had met the ten plagues 'in the wilderness.' The blunder is very characteristic, and helps to show the accuracy of our narrative. It would not have occurred to a legend-maker. It sounds strange to us that the Philistines' belief that the Hebrews' G.o.d had come to their help should issue in exhortations to 'fight like men.' But polytheism makes that quite a natural conclusion; and there is something almost fine in the truculent boldness with which they set their teeth for a fierce struggle. They reiterate to one another the charge to 'quit themselves like men'; and while they do not hide from themselves that the question whether they are to be still masters is hanging on the coming struggle, a dash of contempt for the 'Hebrews' who had been their 'slaves' is perceptible.

According to verse 10, the Philistines appear to have begun the attack, perhaps taking the enemy by surprise. The rout this time was complete.

The grim catalogue of disaster in verses 10 and 11 is strangely tragic in its dreadful, monotonous plainness, each clause adding something to the terrible story, and each linked to the preceding by a simple 'and.'

The Israelites seem to have been scattered. 'They fled, every man to his tent.' The army, with little cohesion and no strong leaders, melted away. The ark was captured, and its two unworthy attendants slain.

Bringing it had not brought G.o.d, then. It was but a chest of s.h.i.ttimwood, with two slabs of lettered stone in it,--and what help was in that? But its capture was the sign that the covenant with Israel was for the time annulled. The whole framework of the nation was disorganised. The keystone was struck out of their worship, and they had fallen, by their own sin, to the level of the nations, and even below these; for they had their G.o.ds, but Israel had turned away from their G.o.d, and He had departed from them. Superst.i.tion fancied that the presence of the ark secured to impenitent men the favour of G.o.d; but it was no superst.i.tion which saw in its absence from Shiloh His averted face.

Is there in poetry or drama a more vivid and pathetic pa.s.sage than the closing verses of this narrative, which tell of the panting messenger and the old blind Eli?

'Eben-ezer' cannot have been very far from Shiloh, for the fugitive had seen the end of the fight, and reached the city before night. He came with the signs of mourning, and, as it would appear from verse 13, pa.s.sed the old man at the gate without pausing, and burst into the city with his heavy tidings. One can almost hear the shrill shrieks of wrath and despair which first told Eli that something was wrong. Blind and unwieldy and heavy-hearted, he sat by the gate to which the news would first come; but yet he is the last to hear,--perhaps because all shrank from telling him, perhaps because in the confusion no one remembered him. Only after he had asked the meaning of the tumult, of which his foreboding heart and conscience told him the meaning before it was spoken, is the messenger brought to the man to whom he should have gone first. How touchingly the story pauses, even at this crisis, to paint the poor old man! A stronger word is used to describe his blindness than in 1 Samuel iii. 2, as the Revised Version shows. His fixed eyeb.a.l.l.s were sightless now; and there he sat, dreading and longing to hear. The fugitive's account of himself is shameless in its avowal of his cowardice, and prepares Eli for the worst. But note how he speaks gently and with a certain dignity, crushing down his anxiety,--'How went the matter, my son?' Then, with no merciful circ.u.mlocution or veiling, out comes the whole dismal story once again.

Eli spoke no more. His sons' death had been the sign given him years before that the threatenings against his house should be fulfilled; but even that blow he can bear. But the capture of the ark is more than a personal sorrow, and his start of horror overbalances him, and he falls from his seat (which probably had no back to it), and dies, silent, of a broken neck and a broken heart. His forty years of judgeship ended thus. He was in many respects good and lovable, gentle, courteous, devout. His kindly treatment of Hannah, his fatherly training of Samuel, his submission to the divine message through the child, his 'trembling for the ark,' his death at the news of its being taken, all indicate a character of real sweetness and true G.o.dliness. But all was marred by a fatal lack of strong, stern resolve to tolerate no evil which he ought to suppress. Good, weak men, especially when they let foolish tenderness hinder righteous severity, bring terrible evils on themselves, their families, and their nation. It was Eli who, at bottom, was the cause of the defeat and the disasters which slew his sons and broke his own heart. Nothing is more cruel than the weak indulgence which, when men are bringing a curse on themselves by their sin, 'restrains them not.'

REPENTANCE AND VICTORY

'And the men of Kirjath-jearim came, and fetched up the ark of the Lord, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the Lord. 2. And it came to pans, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. 3. And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange G.o.ds and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve Him only: and He will deliver you out of the hand of the Philistines. 4. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. 5. And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord. 6. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Samuel judged the children of Israel in Mizpeh.

7. And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines. 8. And the children of Israel said to Samuel, Cease not to cry unto the Lord our G.o.d for us, that He will save us out of the hand of the Philistines. 9. And Samuel took a sucking lamb, and offered it for a burnt-offering wholly unto the Lord: and Samuel cried unto the Lord for Israel; and the Lord heard him. 10.

And as Samuel was offering up the burnt-offering, the Philistines drew near to battle against Israel: but the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them: and they were smitten before Israel. 11. And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Beth-car. 12. Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the Lord helped us.'-1 SAMUEL vii 1-12.

The ark had spread disaster in Philistia and Beth-shemesh, and the willingness of the men of Kirjath-jearim to receive it was a token of their devotion. They must have been in some measure free from idolatry and penetrated with reverence. The name of the city (_City of the Woods_, like our _Woodville_) suggests the situation of the little town, 'bosomed high in tufted trees,' where the ark lay for so long, apparently without sacrifices, and simply watched over by Eleazar, who was probably of the house of Aaron. Eli's family was exterminated; Shiloh seems to have been destroyed, or, at all events, forsaken; and for twenty years internal disorganisation and foreign oppression, relieved only by Samuel's growing influence, prevailed. But during these dark days a better mind was slowly appearing among the people.

'All ... Israel lamented after the Lord.' Lost blessings are precious.

G.o.d was more prized when withdrawn. Happy they to whom darkness brightens that Light which brightens all darkness! Our text gives us three main points,--the preparation for victory in repentance and return (verses 3-9); the victory (verses 10, 11); the thankful commemoration of victory (verse 12).

I. We have first the preparation for victory in repentance and return.

At the time of the first fight at Eben-ezer, Israel was full of idolatry and immorality. Then their preparation for battle was the mere bringing the ark into the camp, as if it were a fetish or magic charm.

That was pure heathenism, and they were idolaters in such worship of Jehovah, just as much as if they had been bowing to Baal. Many of us rely on our baptism or on churchgoing precisely in the same spirit, and are as truly pagans. Not the name of the Deity, but the spirit of the worshipper, makes the 'idolater.'

How different this second preparation! Samuel, who had never been named in the narrative of defeat, now reappears as the acknowledged prophet and, in a sense, dictator. The first requirement is to come back to the Lord 'with the whole heart,' and that return is to be practically exhibited in the complete forsaking of Baal and the Ashtoreths. 'Ye cannot serve G.o.d and mammon.' It must be 'Him only,' if it is Him at all. Real religion is exclusive, as real love is. In its very nature it is indivisible, and if given to two is accepted by neither. So there was some kind of general and perhaps public giving up of the idols, and some, though probably not the fully appointed, public service of Jehovah. If we are to have His strength infused for victory, we must cast away our idols, and come back to Him with all our hearts. The hands that would clasp Him, and be upheld by the clasp, must be emptied of trifles. To yield ourselves wholly to G.o.d is the secret of strength.

The next step was a solemn national a.s.sembly at Samuel's town of Mizpeh, situated on a conspicuous hill, north-west of Jerusalem, which still is called 'the prophet Samuel.' Sacrifices were offered, which are no part of the Mosaic ritual. A significant part of these consisted in the pouring out of water 'before the Lord,' probably as emblematic of the pouring out of soul in penitence; for it was accompanied by fasting and confession of sin. The surest way to the true victory, which is the conquest of our sins, is confessing them to G.o.d. When once we have seen any sin in its true character clearly enough to speak to Him about it, we have gone far to emanc.i.p.ate ourselves from it, and have quickened our consciences towards more complete intolerance of its hideousness. Confession breaks the entail of sin, and subst.i.tutes for the dreary expectation of its continuance the glad conviction of forgiveness and cleansing. It does not make a stiff fight unnecessary; for a.s.sured freedom from sin is not the easy prize of confession, but the hard-won issue of st.u.r.dy effort in G.o.d's strength. But it is like blowing the trumpet of revolt,--it gives the signal for, and itself begins, the conflict. The night before the battle should be spent, not in feasting, but in prayer and lowly shriving of our souls before the great Confessor.

The watchful Philistines seem to have had their attention attracted by the unusual stir among their turbulent subjects, and especially by this suspicious gathering at Mizpeh, and they come suddenly up the pa.s.ses from their low-lying territory to disperse it. A whiff of the old terror blows across the spirits of the people, not unwholesomely; for it sets them, not to desire the outward presence of the ark, not to run from their post, but to beseech Samuel's intercession. They are afraid, but they mean to fight all the same, and, because they are afraid, they long for G.o.d's help. That is the right temper, which, if a man cherish, he will not be defeated, however many Philistines rush at him. Twenty years of slavery had naturally bred fear in them, but it is a wise fear which breeds reliance on G.o.d. Our enemy is strong, and no fault is more fatal than an underestimate of his power. If we go into battle singing, we shall probably come out of it weeping, or never come out at all. If we begin bragging, we shall end bleeding. It is only he who looks on the advancing foe, and feels 'They are too strong for me,' who will have to say, as he watches them retreating, 'He delivered me from my strong enemy.' We should think much of our foes and little of ourselves. Such a temper will lead to caution, watchfulness, wise suspicion, vigorous strain of all our little power, and, above all, it will send us to our knees to plead with our great Captain and Advocate.

Samuel acts as priest and intercessor, offering a burnt-offering, which, like the pouring out of water, is no part of the Mosaic sacrifices. The fact is plain, but it is neither unaccountable nor large enough to warrant the sweeping inferences which have been drawn from it and its like, as to the non-existence at this period of the developed ceremonial in Leviticus. We need only remember Samuel's special office, and the seclusion in which the ark lay, to have a sufficient explanation of the cessation of the appointed worship and the subst.i.tution of such 'irregular' sacrifices. We are on surer ground when we see here the incident to which Psalm xcix. 6 refers ('Samuel among them that call upon His name. They called upon the Lord, and He answered them'), and when we learn the lesson that there is a power in intercession which we can use for one another, and which reaches its perfection in the prevailing prayer of our great High-priest, who, like Samuel and Moses, is on the mountain praying, while we fight in the plain.

II. We have next the victory on the field of the former defeat. The battle is joined on the old ground. Strategic considerations probably determined the choice as they did in the case of the many battles on the plain of Esdraelon, for instance, or on the fields of the Netherlands. Probably the armies met on some piece of level ground in one of the wadies, up which the Philistines marched to the attack. At all events, there they were, face to face once more on the old spot. On both sides might be men who had been in the former engagement.

Depressing remembrances or burning eagerness to wipe out the shame would stir in those on the one side; contemptuous remembrance of the ease with which the last victory had been won would animate the other.

G.o.d Himself helped them by the thunderstorm, the solemn roll of which was 'the voice of the Lord' answering Samuel's prayer. The ark had brought only defeat to the impure host; the sacrifice brings victory to the penitent army. Observe that the defeat is accomplished before 'the men of Israel went out of Mizpeh.' G.o.d scattered the enemy, and Israel had only to pursue flying foes, as they hurried in wild confusion down the pa.s.s, with the lightning flashing behind them. The same pregnant expression is used for the rout of the Philistines as for the previous one of Israel. 'They were smitten _before_,' not _by_, the victors. The true victor was G.o.d.

The story gives boundless hope of victory, even on the fields of our former defeats. We can master rooted faults of character, and overcome temptations which have often conquered us. Let no man say: 'Ah! I have been beaten so often that I may as well give up the fight altogether.

Years and years I have been a slave, and everywhere I tread on old battlefields, where I have come off second-best. It will never be different. I may as well cease struggling.' However obstinate the fault, however often it has re-established its dominion and dragged us back to slavery, when we thought that we had made good our escape,--that is no reason to 'bate one jot of heart or hope.' We have every reason to hope bravely and boundlessly in the possibility of victory. True, we should rightly despair if we had only our own powers to depend on. But the grounds of our confidence lie in the inexhaustible fulness of G.o.d's Spirit, and the certain purpose of His will that we should be purified from all iniquity, as well as in the proved tendency of the principles and motives of the gospel to produce characters of perfect goodness, and, above all, in the sacrifice and intercession of our Captain on high. Since we have Christ to dwell in us, and be the seed of a new life, which will unfold into the likeness of that life from which it has sprung; since we have a perfect Example in Him who became like us in lowliness of flesh, that we might become like Him in purity of spirit; since we have a gospel which enjoins and supplies the mightiest motives for complete obedience; and since the most rooted and inveterate evils are no part of ourselves, but 'vipers'

which may be 'shaken from the hand' into which they have struck their fangs, we commit faithless treason against G.o.d, His message, and ourselves, when we doubt that we shall overcome all our sins. We should not, then, go into the fight downhearted, with our banners drooping, as if defeat sat on them. The belief that we shall conquer has much to do with victory. That is true in all sorts of conflicts. So, though the whole field may be strewed with relics, eloquent of former disgrace, we may renew the struggle with confidence that the future will not always copy the past. We 'are saved by hope'; by hope we are made strong. It is the very helmet on our heads. The warfare with our own evils should be waged in the a.s.surance that every field of our defeat shall one day see set up on it the trophy of, not our victory, but G.o.d's in us.

III. We have here the grateful commemoration of victory. Where that gray stone stands no man knows to-day, but its name lives for ever.

This trophy bore no vaunts of leader's skill or soldier's bravery. One name only is a.s.sociated with it. It is 'the stone of help,' and its message to succeeding generations is: 'Hitherto hath the Lord helped us.' That Hitherto' is the word of a mighty faith. It includes as parts of one whole the disaster no less than the victory. The Lord was helping Israel no less by sorrow and oppression than by joy and deliverance. The defeat which guided them back to Him was tender kindness and precious help. He helps us by griefs and losses, by disappointments and defeats; for whatever brings us closer to Him, and makes us feel that all our bliss and wellbeing lie in knowing and loving Him, is helpful beyond all other aid, and strength-giving above all other gifts.

Such remembrance has in it a half-uttered prayer and hope for the future. 'Hitherto' means more than it says. It looks forward as well as backward, and sees the future in the past. Memory pa.s.ses into hope, and the radiance in the sky behind throws light on to our forward path.

G.o.d's 'hitherto' carries 'henceforward' wrapped up in it. His past reveals the eternal principles which will mould His future acts. He has helped, therefore he will help, is no good argument concerning men; but it is valid concerning G.o.d.

The devout man's 'grat.i.tude' is, and ought to be, 'a lively sense of favours to come.' We should never doubt but that, as good John Newton puts it, in words which bid fair to last longer than Samuel's gray stone:--

'Each sweet Ebenezer I have in review Confirms His good pleasure to help me quite through.'

We may write that on every field of our life's conflicts, and have it engraved at last on our gravestones, where we rest in hope.

The best use of memory is to mark more plainly than it could be seen at the moment the divine help which has filled our lives. Like some track on a mountain side, it is less discernible to us, when treading it, than when we look at it from the other side of the glen. Many parts of our lives, that seemed unmarked by any consciousness of G.o.d's help while they were present, flash up into clearness when seen through the revealing light of memory, and gleam purple in it, while they looked but bare rocks as long as we were stumbling among them. It is blessed to remember, and to see everywhere G.o.d's help. We do not remember aright unless we do. The stone that commemorates our lives should bear no name but one, and this should be all that is read upon it: 'Now unto Him that kept us from falling, unto Him be glory!'

'MAKE US A KING'

'Then all the elders of Israel gathered themselves together, and came to Samuel, onto Ramah, 5. And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them. 8. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken Me, and served other G.o.ds, so do they also unto thee. 9. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 10. And Samuel told all the words of the Lord unto the people that asked of him a king. 11. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his hors.e.m.e.n: and some shall run before his chariots, 12. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. 13. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. 14. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.