extend into all the world, though she herself be known, during her lifetime, only in a little village such as Bethlehem. Nay, as in the case of Ruth, her labors may be multiplied and magnified by her posterity, so as to extend throughout and permeate time, eternity, and all the providences of God concerning His children.

Perhaps this did not occur to the mind of Ruth, when she first took the infant Obed in her arms, or ministered to his childish needs. Nor does it occur to many of our present-day mothers, as in anxiety, labor, pain, and toil, they give noble men and women to the world, and thus enrich it beyond measure. Yet not one of them knows but her son, either in his own person, or in his posterity, will become one of the greatest actors in the drama of life. And in this is seen the great law of compensation: that years of toil and self-sacrifice, such as fall to the lot of mothers, will not-can not -go unrewarded.

As to the characters of Naomi and Ruth, little need be said but to tell their story. Naomi's devotion to her husband and tribe, which led her to work incessantly for the redemption of his inheritance and the perpetuation of his family, is worthy of all praise. At the same time her patience under trial and difficulty attracts our sincere admiration. Ruth's strong characteristics were her love for Naomi and obedience to her and to tribal law. It required just these elements, at just this time, to guard against threatened disaster to Judah's line,

and to give to the world the inspiration to deeds of devotion, and the warmth of poetic sentiment which spring from the beautiful story of Ruth.

As to Orpah, we can merely say that she was not Ruth-did not act the part that Ruth actedfor there was need of but one Ruth. It is the old question of choice between walking by sight and walking by faith. To Orpah, who seemed to be lacking in the warm affection for Naomi which characterized Ruth, there was no great pleasure in the prospect of spending the remainder of her life as a widow in a strange land. Better the more favorable prospect of marriage afforded by a residence among her own people. Therefore, walking by sight rather than faith, seeing the immediate prospect, not the remote, she turned back, and was known no more in history. Ruth, on the other hand, walked by pure affection, which is one of the strongest elements of faith. and waiting for the more remote prospect, made herself immortal through her posterity.

I do not like to introduce here the old "haec fabula docet," preferring that my readers draw from the story the lesson which can be fitted to the various events and duties of their own lives.

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VIII. HANNAH AND PENINNAH.

Our attention is now turned to the latter part of the period of the Judges. The confusion and disorder characteristic of that time, had not subsided. True, at certain places efforts had been made to bring order out of disorder, and system out of chaos, but these attempts were only partially successful, and affected only the immediate vicinity. One of these places, and perhaps the most important one, was Shiloh, "peace," the place where the sanctuary was set up. The one who ruled here in mingled religious and secular authority, was the High Priest, Eli. A good man, and thoroughly imbued with the spirit of his work, he was yet, we think, lacking in that kindness and personal magnetism which go so far toward making the successful and inspiring leader. Strict almost to harshness, and inclined to censure without due deliberation, his course tended to drive his people from him; and even his own sons turned to wicked ways. Yet he was not inclined to be even appropriately strict with them, and the people complained at the apparent favoritism. They were, therefore, almost ready for revolt against his house.

It was at this precarious time that a man of the tribe of Levi, named Elkanah, lived in Mount Ephraim with his two wives, Hannah and Peninnah. Hannah was suffering under the affliction of childlessness, but Peninnah had children. Hannah's misfortune was a source of great grief to her, and we gather from the reading that Peninnah added to this grief by her taunts.

Therefore, the almost constant theme of Hannah's prayers to God, was that she might be blessed. with a son. In weeping and in fasting this petition was offered up, until her husband gently rebuked her with the words, "Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?"

On one occasion, while Hannah was at the sanctuary at Shiloh, she stood before the Lord and prayed to him in bitterness of soul, weeping sore. With her prayer she offered a vow, that if the Lord would grant her a son, she would make of him a Nazarite, sanctifying him to Jehovah from his birth, and giving him to the service of the sanctuary from the time of his weaning. As Eli saw her standing in the temple, weeping and moving her lips though no sound issued from them, he thought she was one of the numerous women who at that time, even in the sanctuary of God, drank to excess the wine of the peace-offering, and in a maudlin condition, made even the doorway of the tabernacle a place of disgraceful sensuality. Indeed, Eli's own sons had been guilty of participat

ing in these orgies, bringing disrepute and infamy upon the priestly office. It is no wonder, then, that he spoke sharply to her, out of his indignation: "How long wilt thou be drunken? put away thy wine from thee.”

But Hannah most humbly protested that she was not one of the daughters of Belial who were wont to disgrace God's sanctuary, but a sorrowful woman speaking out of the abundance of her grief and complaint. Then by way of making reparation for his hasty judgment, and in consideration of her earnest devotion, Eli said to her, "Go in peace; and the God of Israel grant thee thy petition that thou hast asked of Him." Thus reassured by the inspired, authoritative promise of the priest. of God, Hannah went with joy to her own home.

The Lord gave her the desire of her heart, and the son that was born to her was named Samuel, the word meaning," asked of God." When Samuel was weaned, which event in oriental countries usually took place when the child was two years old, his mother took him to Eli at Shiloh, and gave him over to the service of the sanctuary.

It is interesting and pathetic to note the true inward meaning of the words she used in presenting the child to Eli, the representative of God. She said in effect, "Here is the child the Lord gave me in response to my petition. Since I have obtained him from the Lord through prayer, I now return him to the Lord, to whom he belongs." It was enough for her that she had been the blessed