her mother-in-law, went out to glean; that they might get a stock of corn for their food. Now it happened that she came into Booz's field; and after some time Booz came thither, and when he saw the damsel, he enquired of his servant that was set over the reapers concerning the girl. The servant had a little before enquired about all her circumstances, and told them to his master. Booz then kindly embraced her; both on account of her affection to her mother-in-law, and her remembrance of that son of her's, to whom she had been married, and wished that she might experience a prosperous condition. So he desired her not to glean, but to reap what she was able; and gave her leave to carry it home. He also gave it in charge to that servant who was over the reapers, not to hinder her when she took it away, and bade him give her her dinner and make her drink, when he did the like to the reapers. Now what corn Ruth received of him, she kept for her mother-in-law, and carried it to her in the evening. And Naomi had kept for her a part of such food as her neighbours had plentifully bestowed upon her. Ruth also told her mother-in-law what Booz had said; and when the other had informed her that he was near of kin to them, and perhaps was so pious a man as to make some provision for them, she went out again on the days following to gather the gleanings, with Booz's maid-servant.

It was not many days before Booz, after the barley was winnowed, slept in his threshing floor. When Naomi was informed of this circumstance, she contrived that Ruth should lie down by him, for she thought that it might be for their advantage that he should discourse with the girl. Accordingly she sent the damsel to sleep at his feet, who went as she bade her; for she did not think it consistent with her duty to contradict any command of her mother-in-law. And at first

*Ruth u. 13

It is not easy to give an account of the origin of this custom, but the reason of it is plain; it being a natural signification that he resigned his interest in the land, by giving him his shoe, wherewith he used to walk in it, that he might enter into and take possession of it himself. The Targum instead of the shoe hath right hand glove; it being then the custom, perhaps, to give that in room of the shoe.

she lay concealed from Booz, as he was fast asleep; but when he awaked about midnight, and perceived a woman lying by him, he asked who she was? and when she had told him her name, and desired that he, whom she owned for her lord, would excuse her, he said no more; but in the morning, before the servants began to set about their work, he waked her, and bid her take as much barley as she could carry, and go to her mother-in-law, before any body should see that she had lain down by him; because it was but prudent to avoid any reproach that might arise on that account, especially when there had been nothing done that was ill; but, as to the main point she aimed at, the matter should rest here; "He that is nearer of kin than I am shall be asked whether he wish to take thee to wife? if he says he does, thou shalt follow him; but if he refuse, I will marry thee, according to the law."*

When she had informed the mother-in-law of this, they were very glad of it; out of the hope they had that Booz would make provision for them. Now about noon Booz went down into the city, and gathered the senate together; and when he had sent for Ruth, he called for her kinsman also. And when he was come, he asked him whether he did not retain the inheritance of Elimelech, and his sons? he confessed that he did retain it, as he was permitted to do by the laws, because he was their nearest kinsman. Then said Booz, "Thou must not remember the laws in part; but do every thing according to them. For the wife of Mahlon is come hither; whom thou must marry according to the law, in case thou wilt retain their fields." So the man yielded up both the fields and the wife to Booz, who was himself of kin to those that were dead; as alleging that he had a wife already, and children also. So Booz called the senate to witness, and bid the woman to loose his shoe,† and spit in his face, according to the

In latter times the Jews delivered a handkerchief for the same purpose. So R. Solomon Jarchi says, we acquire, or buy, now, by a handkerchief or veil, instead of a shoe. The giving of a glove was, in the middle ages, a ceremony of investiture in bestowing lands and dignities. In A. D. 1002, two bishops were put in possession of their sees, each by receiving a glove So in England, in the reign of Edward the Second, the deprivation of gloves was a ceremony of degradation.-With regard to

the women remembered the vow which she had made concerning her son, and delivered him to Eli; dedicating him to God, that he might become a prophet. Accordingly his hair was suffered to grow long, and his drink was water. So Samuel was brought up in the* temple. But Elcanah had other sons of Hannah, and three daughters.

When Samuel was twelve years old,† he began to prophesy, and when he was once asleep, God called to him by name; but he supposing he had been called by the highpriest, came to him; but when the high-priest said he did not call him, God did so thrice. Eli was then so far illuminated, that he said to him, "Indeed Samuel I was silent now as well as before. It is God that calls thee.‡ Do thou therefore signify unto him, and say, I am here ready." So when he heard God speak again, he desired him to speak, and to deliver what oracles he pleased, for he would not fail to perform any ministration he should make use of him in. To which God replied, “Since thou art here ready, learn what miseries are coming upon the Israelites; such indeed as words cannot declare, nor faith believe. For the sons of Eli shall die in one day; and the priesthood shall be transferred into the family of Eleazar; for Eli hath loved his sons more than my worship, and to such a degree, as is not for their advantage." This This message Eli obliged the prophet by oath to tell him; for otherwise he had no inclination to afflict him by repeating it. And now Eli had a far more sure expectation of the perdition of his sons: but the glory of Samuel increased more and

*Josephus here says, that Samuel was brought up in the holy place, or the temple; that is in the sacred buildings about the tabernacle; as is the holy house used by Josephus for the tabernacle itself, VI. 12. and in many other places.

† About an. 1170.

"In Abys

1 Sam. iii. 21. The word of the Lord. Without recurring to the learned explanations which have been given of this expression, it may possibly receive an agreeable illustration from the following extracts. sinia there is an officer named KAL HATZE, who stands always upon steps at the side of the lattice window, where there is a hole covered in the inside with a curtain of green taffeta; behind this curtain the king sits." (Bruce's Trav. vol. iv. p. 76.) The king is described in another place as very much concealed from public view. He even "covers his face on audiences, or public occasions, and when in judgment. On cases of treason he sits within his balcony, and speaks through a hole in the side of it, to an officer called KAL HATZE, the voice or word of the king, by whom he sends his questions, or any thing else that

more; it being found by experience that whatsoever hell prophesied came to pass accordingly.

CHAP. XI

OF THE MISFORTUNES WHICH BEFEL THE SONS OF ELI, THE ARK, AND THE PEOPLE; AND OF THE DEATH OF ELI.

A

BOUT this time§ the Philistines made war against the Israelites, and pitched their camp at the city Aphec. Now when the Israelites had expected them a little while, the very next day they joined battle; but the Philistines were conquerors, and slew about four thousand of the Hebrews; and pursued the rest of the multitude to their camp.

The Hebrews being now afraid of the worst, sent to the senate, and to the highpriest, and desired that they would bring the ark of God; that by putting themselves in array, when it was present with them, they might be too hard for their enemies; as not reflecting that he who had condemned them to endure these calamities was greater than the ark; and for whose sake it was that the ark came to be honoured. So the ark came, and the sons of the high-priest with it, having received an assurance from their father, that if they pretended to survive the taking of the ark, they should come no more into his presence. For Phineas officiated already as highpriest; his father having resigned his office to him, by reason of his great age.** So the Hebrews were full of courage, as supposing they should be too hard for their enemies; the occurs, to the judges, who are seated at the council table." (Bruce's Trav. vol. iii. p. 265.) If such a custom ever obtained among the Jews, the propriety of the expression, the word of the Lord, is obvious, as the idea must have been very familiar to them. This clearly appears to have been the case as to Joseph and his brethren, Gen. xlii. 23. Joseph spake by an interpreter not of languages, but of dignity and state. Other instances of the same nature may probably be traced in 2 Kings v. 10. Job xxxiii. 23. B.

Although there had been a few occasional prophets before, yet was this Samuel the first of a constant succession of prophets in the Jewish nation; as it is implied in St. Peter's words, Acts iii. 24. “Yea and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days." See also Acts xiii. 20. The others were rather sometimes called righteous men. See Matt. x. 41. xiii. 17. Constitut. VIII. 12.