CHAP. I.

IN the origin of the universe God, the omni­p [...]tent Jehovah, created the heaven and the e [...]th; but the latter being enveloped in im­p [...]netrabl [...] darkness, Creat [...] [...] Gen. [...]. God pronounced the Almighty [...]at: light immediately shone f [...]th, [...] to distinguish the light from the dark­n [...]s [...], h [...] called the one [...], and the other night. The fir [...]t appearance of light he named morning, and th [...] time of it's departure evening. This was the first day, or this was the especial work of the first day, First Day which, by Moses, is emphatically termed on day.

On the second day God formed the firmament, fixed it above all things, Second day separated it from the grosse [...] particles of earth, and endowed it with a quality moist and humid, that the earth might be rende [...]d frui [...]ful by showers.

On the third day he divided the land and waters from each other, Third [...] and brought forth the vegetable system in all it's beauty and variety.

On the fourth day he enlightened the heaven with the sun, Fourth day the moon, and the stars, appointing their vicissitudes and regular courses, that the re­volving seasons might be thereby distinguished.

On the fifth day he created, and appropriated to their respective elements, Fifth day the inhabitants of the air▪ and the waters, and endowed them with the faculty of propagation,

On the sixth day he created all quadrupeds, or four-footed animals, under the distinction of male and female; [...] and on the same day he formed the noblest of all his works, Man.

Thus we are to understand, according to the Mosaic account, that in these six days the world and all things therein were created, and that on the se­venth day God rested, and ceased from his work. On that day, therefore, we desist from labour, and term it sabbath, which, in the Hebrew language, signifies rest.

Moses, having thus given a general description of the creation, proceeds to a philosophical ^(a) disquisition of the formation of man in particular, in terms to this amount: God framed man of the slime or dust of the earth, and infused into him spi­rit, or life, or soul. This being, Origin of Mankind. man was called Adam, ^(b) implying, in the Hebrew language, red, because he was formed of the purest and richest kind of earth, which is of that colour.

As the first instance of man's superiority in the rank of creation, the universal parent presented to Adam all kinds of living creatures he had formed, Adam names the living creatures. both male and female; to which he gave distinct appellations, according to their respective species and natures.

But as the situation of Adam, contrary to that of the animal creation in general, was desolate and forlorn without an helpmate, whose society might contribute to his felicity, the beneficent Creator was pleased soon to throw him into a sound sleep, take out one of his ribs, and form there of a woman, who being presented to him, was gratefully ac­knowledged as a partner bountifully granted for his solace and comfort, Woman formed and why called Eva. and admitted as part of himself. In the Hebrew language the general word by which a woman is distinguished, is Issa; but this woman being the first, was termed Eva, i. e. The Mother of all.

Moses then recites an account of the plantation of a garden in the east (afterwards called Paradise) abounding with all kinds of vegetables, and repre­senting, in particular, a tree of life, Paradise planted. and a tree of knowledge, by means of which good and evil were to be distinguished. In this Paradise the Almighty [Page 8] pla [...]d Adam and Eve with orders to attend to the cultivation of its various plants. This garden was watered by a river, which surrounding its whole cir­cumference, divided itself into four channels. The first current called P [...] (signifying abundance, or a multitude) flowing through India, The four r [...]ers of [...]radise. falls into the ocean, and is by the Greeks called Ganges. The second called Euphrates, and in the Hebrew Phora (i. e. disper [...]on or flower) and the third called Tigris or Diglath ^(a) i. e. narrow, rapid,) both run into the Red Sea. G [...]on, which takes its course through Egypt, signifies in Hebrew, rising from the east; but is called by the Greeks Nilus.

The bountiful Parent of universal nature gave full permission to Adam and Eve to eat of the fruit of all the plants in this celestial spot, the tree of knowledge excepted; from which they were commanded to abstain on the severest penalty, Serpent al­lures the woman. Gen 3. inevitable death. Hi­therto there was one common language ^(b) among animals in general, and they were social in their dis­positions; but the serpent being in habits of fami­liarity with Adam and Eve, and envying the felicity they enjoyed, while obedient to the divine command plotted to allure them from their innocence, and se­duce them to disobedience of their Creator's com­mand. To effect this infernal design, he first accosted the woman and urged his persuasion to taste the for­bidden fruit, by assuring her that she should not only be exempt from the penalty denounced, but (to tamper with her pride) telling her, that as in it lay the faculty of discerning between good and evil, by so doing, both herself and her husband would become more exalted Beings, and even rival the Creator himself in knowledge and happiness.

The Mother of all, ensnared by his wiles, sacri­ficed her duty, neglected the sacred injunction, tasted, Fall of Adam and Eve▪ and the conse­quences at­tending it. and being delighted with the fruit, enticed her husband to participate in her crime. No long­er shielded by innocence from shame, they saw each others nakedness, were confounded at the sight and covered themselves with aprons made of fig-leaves, and fancied themselves happier in dis­covering that by their guilt, which innocence had veiled from their knowledge.

When the Almighty appeared in the garden, Adam who before was accustomed to familiar intercourse with his Creator, shrunk from his presence, appalled by conscious guilt: when demanded to assign the cause of his thus attempting to seclude himself from a presence which had hitherto constituted his su­preme felicity, he stood confounded, mute and mo­tionless. But the Almighty expressed his mind and will to the following effect. ‘I had provided the means whereby you might have insured your hap­piness, lived free from labour, solicitude or pain: all bountiful nature, under the influence of my Providence, should have supplied your every want; you would have been exempt from disease and death, its rueful effect, even bliss eternal would have been your lot; but you have disobeyed my sacred command, and your silence is an argu­ment, not of your reverence, but conscious guilt.’ The fallen Creature attempted to pali­ate his crime, and plead in excuse the persuasion of the woman, by which he had been induced thus flagrantly to offend: Eve also sought to excul­pate herself, alledging that she had be [...]n beguiled by the subtlety of the serpent.

Curse en­t [...]led on mankind.The Almighty included them all under the awful sentence of his just indignation. He declared to A­dam, that as he had suffered himself to be prevailed on to transgress by the counsel of the woman, he was consigned to labour to procure those necessaries of life, The [...]round to be culti­ [...]ted with labour. which, in a state of innocence, Nature would have spontaneously bestowed; nay, that his hardest toil and most sanguine expectation should be fre­quently frustrated. Eve was subjected to the pain and peril of child-bearing, for being allured by the temptation of the serpent and then seducing and involving her husband in extreme calamity. The serpent was deprived of the power of speech, and for his malignity, sentenced to bear poison about him, as an emblem of that enmity which should subsist between him and the human race, for which the Almighty predicted they should bruise his head, because therein lay his power against them, and thereon blows proved mortal. Serpent de­prived of his feet. He was also depriv­ed of his feet, and doomed to trail his body on the ground in the most abject manner, for having been the instrumental cause of that ground being accur­sed. Having thus denounced these several judg­ments on the delinquents, as respective objects of his distributive justice, the Almighty, as a confirma­tion of his awful displeasure, Adam and Eve expel­led from Paradise. expelled the guilty pair from the terrestrial paradise, as they were no longer deemed inhabitants worthy the realms of pure and uncorrupted bliss.

CHAP. II.

THE first children of our first Parents were Cain and Abel. The name of the first implies posses­sion, that of the latter, affliction or sorrow. They had also three daughters. The dispositions of the brothers were as different as their occupations and employments. Abel the younger, conscious of the Divine Omnipresence and Omniscience, was actua­ted by principles of inflexible justice, and steadily pursued the paths of virtue, in all the innocent simplicity of a shepherd's solitary life.

Cain, on the contrary, was wicked in the extreme, and wholly addicted to the acquisition of profit. He invented the use of the plough; but the advantages he reaped from the cultivation of the earth increas­ed his avarice, and excited his jealousy and resent­ment to such a degree as to be productive of the first murder, even the murder of his brother.

Having mutually agreed to offer sacrifice to the Almighty, Cain, Sacrifice of Cain and Abel. according to the nature of his avo­cation, offered the produce of agriculture, while Abel's oblation consisted of the milk of his herds and the firstlings of his flock. The Deity preferred the latter ^(c) sacrifice as the simple spontaneous pro­duction of nature, while the former appeared as the effect of laborious avarice, and the result of inte­rested principle. Cain slays his bro­ther Abel. This excited the indignation of Cain, who to glut his revenge, slew his brother, and having concealed his body, thought the mur­der would escape detection. But no scheme could evade the p [...]ception of Omniscience: the Almigh­ty demanded of Cain the cause of his brother's ab­sence for several days, as heretofore they had been constant associates. Conference between God and Cain. Gen. iv.9. Sensible of the enormity of his crime, and being at a loss for a reply, after some hesitation, he said he had not seen him; but when God urged him to an explicit answer, he presump­tuously replied, that he was neither his brother's keeper, nor bound to interest himself in his con­cerns. The murder was then brought home to the criminal, and his plea of ignorance totally ob­viated, by a positive charge of his having been the perpetrator of his brother's death.

This circumstance, henious as it was in itself, afforded an opportunity for the display of what is justly termed the darling attribute of the Deity, mercy; for upon the offender's offering sacrifice, and imploring a mitigation of his punishment, he was permitted to enjoy that life of which he had de­prived his brother. But to fix a stigma on the most [Page]

[Page]

[Page 9] enormous of crimes he and his posterity ^(a), to the seventh generation, [...] were pronounced accursed; and both him and his wife were expelled from their native region; but expressing an apprehension that his criminality would expose him to the ravages of the brute creation, God was pleased to set a visible mark upon him, as a token of protection, and then dismissed him to wander on the face of the earth.

Cain, and his wife, having traversed a vast space of land, fixed their abode at Nais, (by some called Naid and by others Nod), where his family consider­ably increased. [...] Far from being reformed by the chastisement of his Creator, his depravity became more apparent in the gratification of the most sordid desires, in acts of cruelty and rapine, and in setting an example which had the most baneful influence on the conduct of others.

He destroyed the honest simplicity which had pre­vailed in those days in mutual concerns between man and man, [...] & weights invent [...] by [...]. by the invention of weights and measures, which opened an ample field for the practice of fraud to the exclusion of all sincerity and plain dealing. As his ambition was equal to his avarice, he first enclosed lands, built the first city; and having surrounded it with walls, and fortified it with a rampart, obliged his family and dependants to dwell within its bounds.

This city he called Enos, (or Enoch) from the name of his eldest son. Enoch the first city. Irad was the son of Enoch, from whom descended Mahujael, whose son was Methu­sael, the father of Lamech, who had seventy-seven children by two wives. Zellah and Adah. Jabel, the son of Adah, first erected [...]ents, and followed the pastoral life. Jubal, his brother, applied himself to the study of sound, Jubal in­ven [...] [...]. and, upon organical or musical principles, invented the psaltery and harp.

Tubal, son of Lamech, by his other wife, Zellah, was celebrated for his strength and skill in martial exercises. Forging in­vented. He first invented the art of forging; and by these qualifications united, acquired great riches. Lamech had also a daughter, called Naamah.

Cain the [...] pro­genit [...] [...] m [...]n.Lamech being a man of understanding, and sensi­ble of the curse entailed on the posterity of Cain, for the henious crime of fratricide, communicated the particulars of that fatal event to both his wives. During the life of Adam, the immediate descen­dants of Cain were notoriously profligate, and, through force of example, inclined to cruelty and rapine. If any of them refrained from the enor­mous sin of murder, they invaded the property of other men without the least remorse, and were con­tinually offering outrages to all around them.

But Adam, our first parent, (as we must recur to him), after the death of Abel, and the slight of Cain, was extremely solicitous for peopling the world, Adam [...] years [...] and therefore very desirous of children. He was then one hundred and thirty years of age, Gen. xl [...] 20. to which having ad­ded eight hundred years, he paid the debt of human nature, as the penalty incurred by his first transgres­sion, having, in that interval, had a considerable pro­geny ^(b), amongst whom was a son called Seth.

Gen v.3, 4▪ 5 Se [...]h the son of Adam, a virtuous man.This last mentioned of the immediate descendants of Adam, was a character worthy of notice and imi­tation. Being trained by his father to the practice of virtue from his earliest years, he followed the ex­ample of his parent in the education of his own children, His descen­dants invent the science of astrono­my. Two pillars raised. who so far profited thereby, as to pass through life with tranquility ^(c), and render their memories revered by their survivors. By contem­plating the power of the Divine Being, as manifested in its various operations, they acquired the science of astronomy, or knowledge of the heavenly bodies.

Lest posterity should lose the benefit of their in­vention (as Adam had predicted that the world should be destroyed at two distinct periods, the first by water, the last by fire) they erected two stupen­dous pillars, the one of brick, and the other of stone, and engraved upon each a particular account of their discoveries, in order that, if that of brick should be swept away by the violence of the waters, that of stone might remain, and thereby preserve the in­scription for the information of posterity. i. e. in the days of Jo­sephus. The for­mer was swept away by the deluge, but the stone pillar is to be seen in the land of Syria to this day.

CHAP. III.

DURING seven generations the descendants of Seth continued to imitate the virtuous example of their pious progenitors, influenced by a due vene­ration for the majesty of their Supreme Creator, and a sacred regard for his divine institutions; but, in process of time, they became degenerate and negli­gent of their duty to God, as well as of all social and moral obligations. The profligacy of these people now became as notorious as their piety had been eminent, insomuch, that they justly incensed the dis­pleasure of an incensed Deity. Many of the angels, Those cal­led angels by Jose­phus, cal­led by Mo­ses the sons of God. (by Moses called the sons of God), so denominated for their singular piety and virtue, intermarrying promiscuously, brought forth an hardy race, confident of their strength, bold in their crimes, and resem­bling, in acts of outrage, the giants mentioned by the fabulists of Greece. Noah, who retained his inte­grity, Gen [...] No [...]h de­partes unto another country. and was shocked to behold the general depra­vity, expostulated with them on the enormity of their crimes, and earnestly represented the necessity of a reformation: but finding all his admonitions ineffec­tual, and that they were devoted to the most impious pursuits, he deemed it expedient to retire, with his family, from a place in which he had reason to ima­gine he should be continually exposed to the cruelty and rapine of its abandoned inhabitants.

The unexampled piety of Noah secured him the favour of an approving God, who now determined to wreak his vengeance [...] the whole human race, and exterminate from the face of the earth all creatures in general, The dura­tion of hu­man life 120 years. in order to produce a virtu­ous generation, the period of whose lives should be limited to the space of 120 years.

Previous to the execution of this, which was to take place in a general inundation, God suggested to Noah the means of safety; so that, Noah's ark. in conformity to the Divine intimation, he caused an ark to be built, consisting of four stories, three hundred cubits in length, fifty in breadth, and thirty in heighth.

Into this ark, or providential asylum, Noah en­tered, together with his family; and having pro­vided all things necessary for their sustenance, Gen vii. [...], 7, 8. took with him seven couples of some kinds of animals, and at least a male and female of all, in order to preserve a remnant of each species for the use of future generations. This ark was constructed on such a plan, as to be at once impenetrable and im­pregnable, and therefore secure from the attack of the most violent surge, or boisterous storm.

Thus was Noah, (who may be termed the second father of mankind) wonderfully preserved, with his houshold, by the interposition of Providence, from the ravages of a deluge, in which were in­volved a guilty race, as a momento of Divine in­dignation. Noah, by lineal descent, was the tenth from Adam; the regular succession being Adam, Seth, Enos, Cainan, Mahalaleel, Jarod, Enoch, Methuselah, Lamech, and Noah.

The deluge ^(d) happened in the six hundredth year of Noah, and in the second month, which, Noah's ge­n [...]gy by the Macedonians, is called Dius, and, by the Hebrews, The deluge. [Page 10] (who followed the Egyptian chronology), Marso­mane, or Marsuane. Moses considered Nisan, or, as it is called by the Macedonians, Nisan or Xanthi [...]s, in April with us. Xanthicus, as the first month, and enjoined the observance of it in all reli­gious matters, because in that month he delivered the Israelites from Egyptian bondage; but with re­spect to civil concerns in general, he observed the an­cient calculation, beginning the year with Decem­ber. According to the Mosaic account, the deluge began the seventeenth day of the second month, in the year 1656, Gen. v, from ver, 3 to the end. from the creation of Adam; and the sa­cred chronology is held most minute and authentic.

From thence it is deducible that, at the birth of Seth, Adam was 130 years old, and that he lived 930 years. Seth, about the age of 105, had Enos, who, after living 905 years, left the management of his affairs to his son Cainan. He lived 910 years, leav­ing a son, called Mahalaleel, to whom was born Ja­red. Jared was the father of Enoch, and lived 962 years. Enoch, when he had lived 365 years, was trans­lated, Gen. v.5.24. Enoch's death is not mentioned in Holy Writ. or taken up into heaven, by an exertion of Di­vine power: his death, therefore, hath not been re­corded by any historian. Enoch had a son named Methuselah, who left to his son Lamech the authori­ty he had held during his life. Lamech, having go­verned 777 years, was succeeded by his son Noah.

Gen. vii.4In these successions, the births, rather than the deaths, of these men, are to be adhered to; for they lived to see many succeeding generations.

The Almighty, at the appointed time, caused tor­rents of water to fall upon the earth, in such rapid and ceaseless succession, for the space of forty days, that the most elevated parts were overwhelmed to the depth of fifteen cubits; so that the guilty inhabi­tants were deprived of the power of flight, and of course involved in the general calamity. The rain ceasing gradually, Gen. viii.1. the waters decreased in proportion and at the expiration of an hundred and fifty days, on the 17th day of the seventh month, the ark being lodged upon the summit of a mountain in Armenia, Noah opened a window, and perceiving certain spots of dry land, Noah sends a raven out of the ark, who returns again. consoled himself with a hope of a speedy deliverance. On the gradual decrease of the waters, Noah sent forth a raven, to discover if the inundation had so far subsided, that they might de­scend from the ark with security; but the winged messenger finding no place whereon to perch, soon returned to its asylum, the ark.

After an interval of seven days, he let fly a dove, on the same embassy as the raven, but with different success in the event, for she returned with an olive branch, by which token Noah was happily assured that the inundation was no more. Deeming it ex­pedient to wait still seven days, he dismissed all the living creatures, and followed with his wife and fa­mily; Noah quits the ark, and sacrificeth to God. and having first offered oblations to their all­gracious deliverer, enjoyed those social blessings which they owed to his wonderful interposition.

The Armenians call the spot on which the ark rested at the descent of Noah, Apobaterion ^(a) signi­fying an exit or coming out; and the inhabitants shew some remains of that stupendous fabrick, which they have preserved to this day.

Various Paganhistorians have left their testimonies of this general deluge, and the ark in which the select few were secured from inundation. Berosus, the Chaldean, Testimo­nies of other authors. writes, ‘That some fragments of this vessel are still to be seen in the mountains of the Cor­dyaeans, in Armenia; and that many of them carry off pieces of the pitch, which closed its seams, as charms against inchantment.’ Hieronymus, the Egyptian, in his Antiquities of the Phoenicians, speaks to the same purport, as do many others. But Nicholaus, of Damascus informs us more ex­plicitly, ‘That above the province of Minyas, in Armenia, there is a certain stupendous mountain named Baris, to which, it is reported, that many flying at the time of the deluge, by that means escaped; and that a man was borne on an ark to the summit of that mountain; and some fragments of the materials, of which the ark was composed, remain there to this day.’ He adds, ‘This, probably, is the man alluded to by Moses, the legislator of the Jews.’

Noah, apprehensive that the Almighty had de­creed the utter extirpation of the human race, and therefore dreading an annual return of the flood, having offered sacrifice to the offended Deity, Gen vi Noah [...]plicate [...] to dr [...] the ea [...] no mo [...] most humbly be sought him that hereafter he would main­tain the former order of things, nor again wreck his vengeance on mankind in the same manner, by devoting all things existing to one common destruc­tion; but that, having consigned the disobedient to due punishment, he would extend his benevo­lence to those who had hitherto been the objects of his favourable regard; otherwise their state would be more desperate than that of those who had pe­rished by one deluge, in being reserved as vic­tims to another, after having shuddered at being witnesses to so tremendous an event.

He then implored the Almighty to accept the ob­lation offered, and avert his judgments from the earth, that he and his posterity, applying them­selves to the cultivation of the ground, and building of cities, might be graciously permitted to enjoy the fruits of their labours to a good old age, as their progenitors had done before the deluge.

Noah having thus presented his supplications to the bountiful Father of the Universe, God hea [...] Noah's prayer. he was plea­sed, from an approbation of his integrity, to grant, his request, intimating, at the same time, that those who perished died for their own disobedience, and not through his will, as the author of their destruc­tion. He then consoled him with these soothing ex­pressions. ‘I gave not life with a design to destroy it; but their crimes were so atrocious, that I was compelled to exterminate them. I am not, how­ever, inexorable: your intercession shall prevail with me to abate of the rigor of their chastise­ment; nor will I involve them in another deluge; Unla [...]ness [...] shedi [...] [...] ▪ but it is my positive command that ye abstain from murder, and inflict the severest punish­ments on delinquents in that particular, as high­ly offensive to the Majesty of heaven. All living creatures are at your own disposal, as lords of the creation, whether of the land, the water, or the air. The bow a [...]rity anothe [...] delug [...] Gen. [...] I enjoin you only to abstain from their blood; for in that consisteth their life. It is there­fore, prohibited by my especial command; and to free you from apprehension of a future deluge, I fix my bow in the skies, as a token that the world shall be no more destroyed by water.’ Since that time the rainbow has been considered as the sacred bow of the Creator of the Universe.

Noah continued in a state of tranquility 350 years. Noah's age. after the flood, and then concluded a life of which the extent was 950 years. In forming a comparison between the longevity of the ancients, or antedi­luvians, and the narrow span of our present lives, there is no reasonable argument, to invalidate what I have advanced on that subject, since it by no means follows that, because human life is now abridged, it was not protracted in the days of our progenitors. Besides, in those early times a purer air, greater sim­plicity of manners, and, above all, Canse [...] the [...]. much greater temperance, must essentially have contributed to its prolongation. It was also necessary that the term of life should be thus extended, in order to bring to perfection the sciences of geometry and astronomy, which could not be attained but by intense applica­tion during a long series of time, as the great pe­riod, or grand revolution of the planets, is accoun­ted a space of six hundred years. In confirmation of what I have advanced concerning the longevity of the antediluvians, I could produce the concurring testimonies of all the ancient historians, whether Greeks or barbarians: as Manetho, in his Egyptian, and Berosus, in his Chaldean, History; Hieronymus, the Egyptian, who, as well as Mochus Hestraeus, wrote the History of Phoenicia. Hesiod, Hecataeus, Hellanicus, Acusilaus, Eporus, and Nicolaus, seve­rally admit, that many of the ancients lived to the age of a thousand years. Nevertheless, I submit what I have related to the judgment of the reader.

[Page]

CHAP. IV.

THE first of the human race, who descended from the mountains to the plains after the tremend­ous inundation, [...] [...]ro [...]ghout [...] whole. were the three sons of Noah, Shem, Ham, and Japhat, born about one hundred years be­fore that memorable event. The remainder of his family, who apprehensive of a second deludge, had staid behind, animated by their example, at length descended and joined them; and the spot on which they first fixed their abode was called Shinar, or Senaar.

From the vast increase of population, they were commanded by the Almighty to disperse themselves, [...]terity of [...]ah com­ [...]nded to [...] the [...]th. and form distinct colonies in different parts of the earth, not only to prevent those dissentions which might arise from their continuance in a promiscous body, but that they might extend the cultivation, and reap a more abundant harvest from their labours. Such, however, was their ignorance and obstinacy, that they neglected the mandate of the Almighty, and suffered condign punishment through the infliction of great calamities. Yet, as their numbers continued to increase, God was pleased to repeat and enforce his command as to their dispersion and formation of colonies; but those perverse mortals, vainly attribu­ting their possessions to the acquisition of their com­bined strength, and not to the beneficence of an all-bountiful Creator, persisted in their disobedience, by not paying any attention to the Divine command.

They were incited to this contumacious disobedi­ence of the sacred injunction by Nimrod, (or, as he is called in the Greek, [...]mrod af­ [...] a ty­ [...]any over [...]e rest. Nabrod), the grandson of Ham, one of the sons of Noah. This Nimrod, who was remarkable for bodily strength, and intrepidi­ty of mind, suggested to them, that their flourish­ing condition was not the effect of providential blessings, but of their own power and wisdom. By these means he introduced a tyranical government, and, to confirm himself in the same, by gaining their confidence as a supposed protector, persuaded them to a vain belief, that if they should be alarmed by the apprehension of a deludge, he would under­take to defend them from its ravages, by erecting a tower of such inaccessible heighth, as to brave the violence of the flood, and secure them from the possibility of danger. [...]en. xi. [...] 3, 4.

Prevailed upon by the fallacious pretensions of this presumptuous demagogue, the credulous multi­tude were inclined to think that obedience to the Divine commands was an instance of pusillanimity, and therefore applied themselves most assiduously to their new concerted project of building this tower. A tower built in the land of Shinaar. From the great numbers employed in the work, and the alacrity with which they pursued it, in a short time it was raised to a stupendous heighth; but such was the amazing thickness, that the elevation seemed diminished to the view of the spectator. The sides were composed of burnt brick, cemented with a bi­tumnious morter, to prevent the admission of water.

Though their madness and presumption were thus flagrantly offensive to the Almighty, such was his benevolence, notwithstanding his late example of vengance, that he condemned them not to a ge­neral extirpation, but, by changing their tongues, caused such a diversity of language amongst them, as to render them totally unintelligible to each o­ther. The spot in which this tower was erected is now called Babylon, The confu­ [...]on of [...]ongues. from the confusion of tongues which arose there; the word Babel, in Hebrew, sig­nifying confusion. Of this tower, and the diversity or confusion of languages, the sybil ^(a) speaks in the following terms: ‘When all men spake the same language, they attempted to build a tower of stupendous height, as if from thence they inten­ded to ascend to heaven; but the gods letting loose the winds upon them, overthrew the struc­ture, confounded the language of the builders, [...] and thereby subverted the whole design; whence it came to pass, that the city afterwards built up­on that same spot, was called Babylon.’ With res­pect to the plain of Senaar, on which Babylon stands, Hestraeus, the historian, writes, that "The priests, who escaped from the general calamity, took the sa­cred reliques of Jupiter, (Enyallius), or the con­querer, and carried them to Shinar, or Senaar, in the viscinity of Babylon."

CHAP. V.

THE confusion of tongues naturally occasioned the dispersion of the people, Dispersion of the na­tions who formed them­selves into distinct colonies, and occupied those parts of the earth to which they were providentially con­ducted; so that not only the shores, but the conti­nent were amply filled with inhabitants. Some constructed vessels, and took possession of various islands. Several nations still retain their original names given them by their founders. Those of o­thers are changed; and some are altered, in order that they may become thereby more intelligible. When the Gre [...]s conquered [...] na­tions they [...] the [...] [...] The latter are denominated by terms derived from the Greeks; for when that people maintained im­portance among nations from the acquisition of power, they arrogated to themselves the glory of antiquity, and affixed s [...]ch names to the countries they vanquished, as implied that from them, and them only, they derived their origin.

CHAP. VI.

THE descendants of Noah made it an invariable rule to affix their own names to the nations they severally founded. Thus the seven sons of Japhet, The Euro­pean rare derived from Ja­phat. the son of Noah, spreading themselves over Asia, from the mountains Taurus and Amanus, to the river Ta­nais, extending in Europe as far as Gades, and cul­tivating the various teritories in that space, which were before uninhabited, called themselves severally and distinctly by their own names. Gomar was the founder of the Gomarians, whom the Greeks now called Gallations. Magog planted that colony an­ciently called from his name Magoge, The Gala­tions de­scended from Go­mar. but now ter­med by the Greeks Scythia. Modus, the eldest son of Japhat, was the founder of the Medaeans, by the Greeks called Medes; as was Javan, or Jovan, his other son, of the Ionians, from whom the other Greeks in general derive their origin. Progeny of Japhet. Noah's third [...] ­gotion son The Tho­belians, now called Iberians, took their names from their founder Thobelus; as did the Moschenians, now called Cappadocians, from Mosocha. Indeed, they still retain some trace of their ancient title in the city of Masaca, from whence it is probable that, in ancient times, the whole country was called by the same name. The Thereans, whom the Greeks call Thracians, sprang from Theres, or Thiras. All these nations derived their origin, and conse­quently their appellations, from the names of their respective founders, the seven sons of Japhet.

The three sons of Gomar, Aschanaxes▪ Riphates, and Tygranes, founded the Aschanaxians▪ now called, by the Greeks, Rheginians; the Riphathe­ans, now called Paphlagonians; and the Tygrane­ans, now stiled Phrygians.

The three sons of Javan, or Jovan, Elysas, Progeny of the [...] Javan Thar­sus, and Cethynius, gave names to three distinct peo­ple. The Alysian, now called Aeo [...]lians; the Thar­sians, [Page 12] since called Cilecians, as appears from the name of their metropolis, Tarsus; and the inhabit­ants of Cethyma, now called Cyprus, and from which not only all islands, but all places on the sea-coast, were called, by the Hebrews, Chethini. In Cyprus there is still a town, Whence [...] the change of names. which the Greeks call Citium. These nations were founded by, and derived their names from the immediate descendants of Japhet.

Before I proceed, a particular circumstance, per­haps unknown even to the Greeks, requires attenti­on, which is, that I have frequently, in compliance with their manner, to facilitate and harmonize pro­nunciation, changed the termination of their pro­per names, an innovation of which we never admit.

Of the sons of Ham▪ and their progeny.The descendants of Ham took possession of Syria, from mount Amanus and Libanus unto the sea-coast, and gave names to all places within the limits of their dominions; but most of them are now either wholly obliterated, or so corrupted, that they can­not be traced to their originals. The Ethiopians, however, have preserved their ancient name; for having been founded by Chus, one of the sons of Ham, they are called Chusites, or Chuseans, not only in their own country, but throughout all Asia, to this day. The Mestreans also retain the same honor: they derived their name from Mestree, by which E­gypt is still called, as are the Egyptians, Mestreans.

Lybia or Africa.Phur, who planted a colony in Lybia, gave deno­mination to the Phutians; in confirmation of which, divers Greek historians mention a district of Mauri­tania, called Phute, situate on the banks of a river of the same name; but its modern appellation is de­rived from Libyss, one of the sons of Mesraim.

Canaan, the fourth son of Ham, gave the name of Canaanites to the inhabitants of the nation he estab­lished, Progeny of the Cana­anites. which is now called Judaea. Chus, who was the eldest son of Ham, had several sons; Sabas, foun­der of the Sabaeans; Evilas, of the Evilaens, or Getuli­ans; Sabathes, of the Sabatheans, or Astrabarians; Ra­mus, of the Rameans; and Nimrod of the Babylonians

Mesraim had eight sons, who possessed the whole district between Gaza and Egypt; but one only, named Philistin, gave denomination to the colony he planted, now called, by the Greeks, Palestine. The nations founded by the other sons being deso­lated, as will be hereafter shewn, in the Aethiopian war ^(a), Palestine so called from Philistin. no material circumstance is retained con­cerning them, Labyn excepted, who planted a co­lony in Lybia, so called from his name.

Canaan was the father of eleven sons, of whom Si­donius called the city he founded Sidon, which it still retains, Children of Canaan. not having been corrupted by the Greeks; as did Amath, to Amathe, or Amathine, which, by the inhabitants, is still so called; though the Macedonians, in honor of one of their princes, have changed it into Epiphania. Aradaeus planted the island of Aradus; as did Arcaeus the colony of Arce, on mount Libanus. Of the other seven sons, Enae­us, Chetieus, Jebusaeus, Ammorceus, Gergesaeus, Sinaeus, and Samaraeus, nothing more remains in sacred history than their names, the Hebrews hav­ing destroyed their cities on the following account.

Noah's in­toxication.When the earth was re-established after the flood, Noah applied himself to agriculture, and particular­ly to the cultivation of vines. When the fruit was ripe, he pressed it, and made wine, of which, having first offered an oblation to the bountiful Father of the Universe, he drank to such excess, that intoxi­cation ensuing, he fell into a state of insensibility, and was exposed in a situation highly indecent.

His son Ham, perceiving his father in this conditi­on, disdainfully discovered it to his brothers; but they, touched with filial reverence, approached and veiled the shame of their aged parent. Noah, there­fore, coming to the knowledge of this circumstance, pronounced his blessing on the dutiful sons, Shem and Japhet; and tho' he did not curse the person of Ham, he imprecated the direst calamities on his posterity.

Progeny of Shem.Shem had five sons, who inhabited those parts of Asia which extend from the Euphrates to the Indian Ocean. Elam was the founder of the Elamites, or Per [...]ians; Assur, of the city of Nin [...]veh, and the As­syrian empire; Arphax [...]d, of the Arphaxadeans, or Chaldeans; Aram, of the Armeans, or Syrians; and Ludis, of the Ludeans, or Lydians.

Of Aram's four sons, Uz established the colony of the Trashonites, and built the city of Damascus, be­tween Palestine and Coelo-Syria. [...]l founded Arme­nia, Gether, Bactria, and Mesanaea, now called the valley of Pasin. Arphaxad was the father of Salas, Origin [...] the Hebrew▪ whose son Heber ^(b) gave denomination to the He­brews. Heber had two sons, Jucta, or Joctan, and Phalec, who was so called from having been born at such time as lands were first divided; Phalec, in Hebrew, signifying division.

The sons of Jucta were Elmodad, Saleph, Azer­moth, Ezdrais, Edoram, Uzal, Dael, Ebal, Abimael, Sabaeus, Ophir, Evilath, and Jobab. These occu­pied that country which is situated between Syria and the river Cophen, in India. Having thus treat­ed of the progeny of Shem, we shall now advert to to the Hebrews.

From Phalec, the son of Heber, descended Ra­gaus, from whence came Serug, whose name was Nachor, who begat Thares, the father of Abram, the tenth in succession from Noah. He was born 292 years after the deluge, in the seventieth year of his father's age. Nachor was 120 years old when he had Thares, and Serug about 132 when he begat Nachor; Ragaus 130 when he had Serug, and Pha­lec about the same age when he had Ragaus; He­ber 134 when he begat Phalec. Salas was born in the 135th year of his father Arphaxad, who was begotten by Shem two years after the deluge.

Abram had two brothers, Nachor and Aran. The latter leaving behind him one son, Lot, Abram's genealogy and two daughters, Sarah and Melcha, died at Ur, in Chal­dea, where his supulchre is yet to be seen. His kins­men espoused his two daughters; Nachor taking Melcha, and Abram, Sarah. Thares was so much affected by the death of his son Aran, that he re­moved, with his family, from Chaldea to Charan, a city in Mesopotamia, where he died with grief, and was buried in his 105th year. The term of man's life abbre­viated. About the time the Almighty was pleased to abbreviate the space of man's life to the term of 120 years, precisely the age to which Moses attained.

Nachor's wife, Melcha, bore him eight sons, Uz, Baux, Camuel, Chazad, Azam, Pildas, Jadelphas, and Bethuel; and his concubine, Ruma, four, Ta­beus, Gadam, Thavan and Machan. Bethuel, one of Nachor's legitimate sons, had a son and a daugh­ter, named Laban and Rebecca.

CHAP. VII.

ABRAM having little hope of legitimate issue, Gen. xii. adopted Lot, the son of his brother Aran, and brother of his wife Sarah. In obedience to the Di­vine command, he departed from Chaldea in the 75th year of his age, and settled in the land of Cana­an where he lived in tranquility, and, at his death, Abram's wisdom, He is the first preacher, and asserts, with pro­priety, that there is but one Au­thor, the Ruler of the uni­verse, in opposition to the Magi. left it to his descendants. Abram possessed a most solid judgment, great powers of oratory, and a general knowledge of men and things. Eminent in all ex­amplary virtues, he was the first who undertook to rectify the erroneous opinions men entertained of the Supreme Being, to instruct them in the nature of his atributes, and to inculcate, that there were but one God, the creator of all things; to whose providence men were indebted for all the enjoyments of life, independent of any merit or power of their own, These doctrines he enforced by argument deduced from the operations of nature in general, and the planatary system in particular; laying it down as a [Page]

[Page 13] maxim, that, as there is a certain pre-disposing power, by the influence of which all things are actuated, as all things are subject to the controul of Omnipo­tence; to that should be attributed man's every bles­sing, and to that should be gratefully ascribed ho­nour and glory in the highest.

These doctrines, founded on the sublimest prin­ciples of religion and philosophy, were so averse to the contracted notions of the Chaldeans and Me­sopotamians, as to excite a mutiny against him; Abram therefore, at the Divine intimation, removed into the land of Canaan, where he erected an altar, and offered sacrifice to the God of his deliverance. Berosus, [...] with the h [...]ghest respect [...] B [...]ro­sus, He [...]a­t [...]us, and [...], three of the most [...]. the historian, evidently alludes to our father Abram; though he does not mention his names, when he writes, ‘In the tenth generation after the flood, there lived amongst the Chaldeans a man of extraordinary piety and probity, and remark­ably versed in the knowledge of the heavenly bodie [...].’ Hecataeus not only makes mention of ‘him, but has recorded his actions in a select vo­lume: and Nicholaus of Damascus, in the fourth book of his history, bears this positive testimony concerning him. Abram (though a stranger) reigned in Damascus, Th [...]s pa­tr [...]arch aro [...]e in the tenth ge­neration [...] the [...]. whither he arrived with a numerous train from a country situate beyond Ba­bylon, called Chaldea: but the inhabitants in a short time rising against him, he retired with his own people to the land of Canaan, now called Judea, The habi­tation of Abram [...] where he settled, and left a numerous pro­geny.’ The name of Abram is still held in ho­nour at Damascus, and there is an adjacent villa, called Abram's habitation.

CHAP. VIII.

A DREADFUL famine happening in Canaan, Abram, Gen. xii.10—20. having intelligence of the plenty which abounded in Egypt, determined to retire thither, not only on account of the fertility of the soil, but that he might have an opportunity of confering with the Egyptian priests on the subject of religion; deter­mined as a man of a liberal mind, open to convic­tion, to adhere to, or swerve from, their tenets and opinions, as they appeared founded on the invari­able principles of reason and nature. As his wife Sarai accompanied him to Egypt, and he was ap­prized of the incontinency of the inhabitants, in order to obviate any dangerous effects that might arise from the king's attachment to her, being remark­able beautiful in perso [...] it was mutually agreed be­tween them that she should pass for his sister.

Abram's apprehension was confirmed, for they no sooner arrived in Egypt, than the fame of his wife's beauty was spread around, Pharaoh undergoes punish­ment for his unwar­rantable de [...]igns on Sarai. which exciting the cu­riosity of Pharaoh to see her▪ was of course followed by an ardent desire to possess her; but the Divine interposition frustrated his vicious design by means of a pestilence and insurrection prevailing at the same time among his subjects. Alarmed at these sudden strokes of adversity, he consulted his priests on the causes which had incurred, and the means of avert­ing such tremendous judgments. They informed him, that the cause of his calamities, was his inten­tion of violence to the wife of a stranger. Impressed by the answer of the priests, he interrogated Sarai as to herself, and the man who accompanied her, and on her ingenuously declaring the truth, excused him­self to Abram on pretence of his supposing her to have been his sister, and declaring, that he by no means intended to violate the laws of his hospitality; then dismissing him with a sumptuous present, he gave him full permission to confer with the greatest and most learned men throughout his dominions.

This circumstance tended to display his virtues and enhance his character; for as the Egyptians maintained variety of opinions, and bigotted attach­ment produced schism and animosity, upon examin­ing the grounds of their tenets in the course of his conferences with them, he demonstrated to them that their different sentiments concerning religious rites and ceremonies, were vague, idle, and void of foun­dation or truth. He discussed these points with such perspicuity and eloquence as procured him the highest veneration, not only as a man of universal know­ledge, but endowed with the happiest faculty of conveying instruction to others. He was the first who taught the Egyptians the sciences of arithmetic and astronomy, of which they were, Abram teacheth the Egyp­tians arith­met [...]c and astronomy as they taught them to the Greeks af­terwards before his residence amongst them, totally ignorant: therefore as he first introduced them from Chaldea into Egypt, and from thence they were afterwards transported into Greece, he may justly be said to have laid the foundation of attic literature.

Upon his return to Canaan, he divided the coun­try with Lot, Gen. xiii 1.—12. which affording cause for contention among their shepherds concerning the boundaries of their respective lands, he submitted the point to Lot's entire option, as to that particular part which might appear to him most eligible, contenting him­self with what his kinsman rejected. Abram then fixed his residence on the mountains near Hebron (a city founded seven years prior to Tanais in Egypt) while Lot chose the plain on the banks of the river Jordan near Sodom, then a flourishing city, but af­terwards laid in ruins, and extirpated even in name, as a token of the Almighty's vengeance for the enormous crimes of its inhabitants.

CHAP. IX.

AS the Assyrians at this time held the empire of Asia, Gen. xiv.1—12 Four Assy­rians com­manders over five petty kings of the So­domites at the Lake Asphalites. and they envied the increasing wealth and power of the Sodomites, whose country was divided into five provinces under the government of the same number of kings, viz. Ballas, Barsas, Senabar, Symobar, and the king of the Ballenians; they de­termined to make war upon them, and to that end entered their territories with a powerful army under the conduct of four able commanders. The con­test being soon decided in favour of the Assyrians, who totally vanquished the Sodomites, their five kings from that time became tributaries to the con­querors. Having for twelve years duly paid the fine imposed, they refused to continue it on the thirteenth, and revolted from their obligation; upon which the Assyrians again mustered their forces under their commanders Amraphel, Arisch, Chedorlaomer, and Thabel, who ransacked all Syria, and overthrew the race of the giants. Penetrating into the country of Sodom▪ they encamped in a valley that derived its name from the bituminous pits with which that country abounded till the destruction of its chief city, when it became a lake, and was called Aspha­lites, i. e. bituminous. A battle onsued, and was maintained some time with equal valour on both sides; but at length victory declared for the Assyri­ans, great numbers of the Sodomites fell, In this ac­tion Lot is taken pri­soner. and the rest were taken prisoners, amongst whom was Lot, who came to assist his countrymen in repelling the invasion of the enemy.

CHAP. X.

WHEN Abram received intelligence of the suc­cess of the Assyrians, Gen. xiv.15.—16. he was much affected by the captivity of his kinsman Lot, and the cala­mities entailed upon his neighbours the Sodomites. Revolving these adverse circumstances in his mind, he determined on an effort for their deliverance, and to tha [...] purpose speedily summoning his servants and dependants, Abram de [...]feats and disperses the arm [...] of the As­syrians and restores the captives. pursued the Assyrians with such unwearied ardour, that he overtook them on the fifth night near Dan, an arm of the river Jordan.

Being surprized, and vigorously attacked at an un­expected hour, when some were r [...]p [...]sing to recruit harrassed nature, and others to di [...]ipute the fumes of intoxi [...]ation, they fell an easy p [...]y to their as­s [...]ilant [...], [Page] who killed great numbers and put the rest to slight.

Abram effectually prosecuted the advanges he had gained, and pursued with such fury, that on the second day he drove the enemy into Hoba of Da­mascus, demonstrating thereby, that genuine cou­rage is more condusive to victory than numbers, as with about three hundred and eighteen of his hous­hold, and the aid of three leading friends, he total­ly defeated so formidable an army, that the few who escaped slaughter retired to their own country branded with eternal disgrace.

Having accomplished the ends of his undertaking in the rescue of his kinsman▪ and the captive Sodo­mites, from the thraldom of the Assyrians, Abram set forth on his return, and was met on his way at a place called the King's Field, Melchize­deck enter­tains Abram Melchize­deck's extra ordinary character. or Valley Royal, by the king of Sodom, and Melchizedeck, king of So­lyma, since called Jerusalem. Melchizedeck signi­fies just or righteous, a name more pertinently ap­plicable to this monarch, who was not only chose to rule the civil affairs by the unanimous suffrages of the people, but for his inflexible integrity appointed to the sacred office of priest unto the most High.

This exalted personage liberally entertained Abram and his followers, supplied them with every thing necessary for their comfort and support, applauded the prowess of the Patriarch, and glorified God for the important victory he had obtained. Abram in return presented Melchizedeck with the tenths of the spoils he had taken from the Assyrians. The king of Sodom entreated Abram to retain the booty, re­quiring only the restitution of his rescued subjects. But Abram refused these terms alledging that he would not avail himself of the advantages he had obtained, his utmost desire being only to retain such a share of the spoils as might requite the services of his houshold, and his three faithful friends, Escol, Ennerus, and Mambre, who had bravely supported him in the heat of the action. The Almighty pleased with the magnanimous conduct of Abram, declared that it should be bountifully rewarded. He signified with all humility, that a recompence would profit him little, since it could be but temporary, having no heir to inherit after him. Upon this his benevolent Creator promised to bless him with a son and an off­spring numerous as the stars in the firmament. Gen. xv.1—21. Abram is promised an innume­rable pro­geny. This assurance occasioned him to offer a sacrifice con­formable to the Divine command. It consisted of an heifer, a goat, a ram, a turtle, and a pigeon, each three years old. The birds were to be offered intire, but the quadrupeds were to be cut asunder, accord­ing to Divine direction. During the preparation of the altar, as the birds hovered around, attracted by the steam of the blood of the beasts, a voice from heaven was heard to predict, that the posterity of Abram should suffer bondage in Egypt for the space of 400 years at the expiration of which they should vanquish their oppressors, Canaan is not to be possessed till after 400 years, servitude. expel the Canaanites, and take possession of their country.

Abram then resided at the oak called Ogyges, in the land of Canaan, near the city of Hebron, and being much afflicted by the barrenness of his wife, offered up incessant prayers to God, that he would vouchsafe him a son. The Almighty encouraged him to hope for a fulfilment of the promise made not only respecting a son, but all the blessings men­tioned when he received the Divine command to leave Mesopotamia. At this time Sarai, through a providential intimation, caused Hagar an Egyptian, one of her handmaids, to have intercourse with her husband, in order that by those means he might have issue. Hagar becoming pregnant behaved with arrogance and treated her mistress with super­cilious contempt, presuming that her issue would succeed to the possession of the father's domains. But Abram, as a check to her insolence, delivered her up for condign punishment to his wife Dread­ing the vengeance of her incensed mistress, the handmaid determined on flight, Hagar, Abram's Egyptian handmaid is expelied but returns again at the Angel's per­suasion. recommending her­self to the care of a protecting Providence.

As she wandered through a dreary desart, she was accosted by an angel, who commanded her to return home, assuring her, that if she deported herself with becoming humility, she should be tre [...]ted with in­dulgence, and reminding her, that through pride and insolence she had brought upon herself the pre­sent calamities. To enforce the injunction, the hea­venly messenger added, that on failure of compli­ance immediate death would be her punishment; but on the other hand if she obeyed and returned, she should bear a son who in process of time should become ruler of the whole country wherein she dwelt. Hagar with profoundest reverence obeyed the Divine command, and on her return, and humi­liation at the feet of her offended mistress, not only obtained her pardon, but the accomplishment of the promise made by the angel; for soon after she bore a son, who was named Ishmael, signifying heard of the Lord, because God had vouchsafed to hear the prayer of the mother.

At the birth of Ishmael Abram was eighty-six years old, and in his ninety-ninth year, the Almighty visited him, assured him that he should have a son by his wife Sarai, commanded him to call him Isaac, declaring at the same time, that from him should de­scend powerful nations and mighty kings, who should extend their conquests throughout the whole coun­try of Canaan, from Sidon, even unto Egypt. Abram was also enjoined to circumcise every male of his houshold on the eighth day after the b [...]rth, that his posterity might not intermarry with other nations. The good father anxious for the fate of Ishmael, hum­bly enquired of the Lord, if he should be permitted to live? He received the Divine promise, that he should not only live, but flourish, and become the founder of many great and powerful nations. This cir­cumcision on th [...] 8th day is pre­served by the Heb. [...] nation. Abram then offered most grateful acknowledgements to his benevolent Creator, and in compliance with his in­juction, was himself circumcised, together with his son Ishmael, and all the males of his family.

CHAP. XI.

THE extensive power and immense opulence of the inhabitants of Sodom produced an univer­sal profligacy of manners, insomuch, Gen. xiii.13. Execrable manners of the Sodo­mites. that they be­came devoted to acts of the most flagrant impiety to­wards God, and the commission of the most horrid and atrocious crimes towards one another. The Al­mighty, justly provoked with their enormities, de­nounced his Divine vengeance, not only against the people but the country, determining the demoli­tion of their city, and total desolation of the sur­rounding plain.

When this awful sentence was passed, Gen. xvii. Abraham entertains three an­gels. three angels appeared to Abraham ^(a) as he was sitting under the oak of Mamre at the entrance of his tent. Apprehend­ing them to be travellers, he arose, saluted, and in­treated them to accept an hospitable entertainment. His invitation being received, he commanded his ser­vants to make the necessary preparations for their repast, and some bread of the finest f [...]our, together with a dressed calf, being produced accordingly, to all appearance they seemed to eat. Enquiring after Sarah his wife, he told them she was within the tent, to which as if rising, they replied, that before their return, she would be a mother. Sarah being called in and informed of the declaration▪ indicated her diffidence by a smile, being now in her ninetieth and her husband in his hundreth year. This produced a discovery; the guests acknowledged themselves the angels of God, opened their divine commissions, and assured him that they were sent, one as the messenger of the birth of the son, and the others to effect the destruction of Sodom.

On hearing the fatal sentence, Abraham was great­ly alarmed, and earnestly implored the Almighty not to involve the just and impious in one common destruction. But upon the declaration of God, that there was not even one just man in the whole coun­try of Sodom, and that if there had been but ten in­ [...] [Page]

[Page 16] [...].

[...] and were [...] in his [...] example of [...] abandoned of the Sodomites [...] of these [...] to their persons. Lot used [...] them from so [...]agran [...]a [...] hospitality, and [...] the chastity of hi [...] [...], to pre [...]ent the commission of a crime most [...] of all others in the eyes both of God and [...].

[...] his endeavors proving ineffectual, the Al­mighty was so incensed at their most audacious pro­ [...]iga [...], [...] that he struck them with instant blindness, which prevented their finding the entrance into Lot's house, while he sentenced the inhabitants to a gene­ral perdition. Previous to the execution of the aw­ful sentence, Lot was warned by God to depart the city, together with his wife, his two daughters, who were yet unmarried, and the two youths, to whom they were contracted; but the latter contemned the gracious intimation, and profanely ridiculed the impending devastation.

The Divine vengeance now burst forth in all its horrors: [...] the Almighty darted devouring flames on the city, which spread desolation in every quarter, and rapidly involved the inhabitants, and surround­ing [...], in one general and irreparable de­ [...].

Lot's [...] allured by a fatal curiosity to behold the destruction of the city, [...] on their retreat looked back, contrary to the express command of the Almighty, and, for her disobedience, was mmediately trans­formed into a pillar, or statue of salt, ¹⁵ which as I have been occular witness, remains unto this day.

After this dire catastrophe, Lot and his daughters took up their residence on a little spot which the flames had spared, called Zoar, which in the He­brew, signifies ma [...]. But in this place, destitute of inhabitants, and almost barren of provisions, they suffered much both in body and in mind. [...] Thus so­litarily situated, the daughters of Lot, imagining that the male part of the human race was totally extinct, concerted the means of having private in­tercourese with their father.

The issue of this contrivance was, each of them brought forth a son: that born of the elder was call­ed Moab▪ signifying of my [...]; that of the young­er was named [...] ▪ which implies the [...]. The first of these was the founder of the [...], who at this day ar [...] a powerful nation, and the [...] of the [...], both of which inhabit Coelo-Syria.

CHAP. XII.

ABRAHAM now removed to Gerar in the country of Palestine, whither his wife Sarah accompanied him in quality of his sister; for he entertained the same apprehensions of Abimelech, king of that coun­try, as he had done of Pharoah, king of Egypt. Nor were his suspicions groundless, for his monarch con­ceiving a passion for Sarah would have injured him in the tenderest point, had he not been providential­ly afflicted by a dreadful disease, and warned in a dream from violating the laws of hospitality in of­fering outrage to the woman, who accompanied the stranger, as [...]he was not his sister but his lawful wife. Upon his recovery, he related to his friends the par­ticulars of his dream, acknowledging that he had been visited with sickness, for the preservation of the chastity of the stranger's wife, and sending for A­braham, gave him every encouraging assurance with [...] that his wife was and [...] still [...] violate, having been under the immediate protection of Almighty power. In confirmation of what he de­clared as truth, he called God and the woman's con­science to witness; adding, that had he known she was his wife, he would not have indulged an unwar­rantable desire. He further begged Abraham to par­don the injury offered him, and intercede with God in his favour, promising him ample provision, if he continued in the country, and if he chose to depart, every thing necessary for his journey.

[...] exculpated himself from the deception in calling his wife a sister, by adverting to their affi­nity, as she was the daughter of his brother: and ob­serving farther, that without having recourse to such means, he could not prosecute his travels with safe­ty. He avowed his concern for the disease with which the king had been afflicted, and accepted his offer of continuing in his dominions.

Abimelech then assigned over to Abraham an ex­tensive track of land, and a proportionate sum of money to stock it, entering at the same time with him into a mutual covenant of friendship and amity, which was ratified at a certain well called Bersebe, or the well or pit of swearing a covenant; and it bears that name in the language of the inhabitants to this day.

Soon after these transactions, Gen. xx 1. &c. [...]. Abraham had a son by his wife Sarah, according to the Divine promise, and called his name Isaac, signifying in Hebrew, laughter, alluding to his mother's smile of diffidence, when the angel assured her she should bear a son, she being then in her ninetieth, and her husband in his hundredth year. On the ^(b) eighth day after his birth the boy was circumcised, at which time the Jews still continue the observance of that rite.

The Arabians however do not perform it till the thirteenth year, because Ishmael, Abraham's son by the concubine, and friend of that people, After the example of Ishmael & Isaac, the Arabians, in the days [...] Jose­phus, were circumci­sed at thir­teen years of age [...] at the Jews on the eighth day. did not un­dergo the operation till he arrived at that age. Sarah had been as affectionately attached to Ishmael, the son of her handmaid Hagar, as if he had been her own, and even regarded him as presumptive heir to the family; but when Isaac was born, she thought a separation expedient, lest Ishmael the elder might, on the decease of his father, usurp authority, and lay claim to the succession. She therefore proposed to Abraham the immediate dismission of Ishmael and his mother to some other place, Abraham at first rejected the proposal, as unnatural and inhuman; but at length, prevailed on by tokens of the Divine appro­bation, he acquiesced, committed the child to the care of his mother, and having given her a portion of bread, and a pitcher of water, dismissed them to pursue that course to which their necessity might direct them. When their provision of bread and water was exhausted, and the child was almost spent with fatigue and famine, she laid him down under an oak, and retired to a little distance, that she might not be shocked by his expiring groans. An angel vi [...]es Ish­mael and his mother in the [...] the [...]. Ruminating on her miseries, she was addressed by a message from on high, who pointed out to her a neighbouring spring, and charged her to attend sedulously to the nurture of her child, as her ultimate happiness de­pended on his preservation.

Animated by these divine intimations, she pur­sued her course till she met with some shepherds, by whose bounty all her wants were most amply sup­plied.

When Ishmael attained to years of maturity, he took to wife an Egyptian woman, by whom he had twelve sons; Nabaioth, Kedar, Abdeel, Idumas, Massam, Memas, Masmes, Chedam, Theman, Je­tur, Naphesus, and Cadmas, whose posterity spread themselves over the whole country called Nabathea, which extends from the Red Sea to the river Eu­phrates. From these are descended the Arabians and their several tribes, so celebrated for their valour, and the dignity of Abraham their progenitor.

[...] [Page 18] intimation, Rebecca was delivered of twins, the el­der of whom was covered with hair from head to feet and the younger came into the world holding his brother by the heel. Births of Esau and Jacob The former called Esau (and by some Sier, from the hairiness of his body,) was the favourite of his father; but the latter, whose name was Jacob, engrossed the affection of his mother.

A dreadful famine raging at this time in Canaan, Isaac was inclined to retire into Egypt; but being di­verted from his purpose, at the Divine command, he repaired to Gerar. The prince of Palestine Envies Isaac King Abimelech at first gave him a kind reception, according to the league of friendship and amity which had subsisted between that monarch and his father Abraham. But soon per­ceiving the peculiar interposition of Divine Provi­dence in favour of Isaac in all his concerns, his en­vy and jealousy were excited to such a degree, that he expelled him from his environs. Isaac withdrew to a place called Pharan, or the valley not far distant from Gerar; where his servants, on attempting to dig, in order to discover a spring of water, were op­posed by some of the king's shepherds; and as Isaac determined not to contend with them, they imagin­ed they had carried their point. Removing to a more distant place, Isaac's servants renewed the attempt, and were annoyed in the same manner as before; but his prudence again inducing him to avoid extremi­ties, he at length obtained permission from the king to dig, upon which he sunk a well and called it Rooboth, signifying, in Hebrew, large or spacious. One of the two former places he named Escon, and the other Siennes; words implying in the original, contention and enmity.

But the increasing power and riches of Isaac raised disquieting apprehensions in the mind of Abimelech, which added to reflections on the instances of his breach of friendship in the late circumstance of dig­ing for the well, excited his fear lest Isaac should em­brace the first opportunity of revenging the injuries he had done him. He had therefore recourse to dis­simulation, and taking with him Picol, one of his principal officers, as arbiter, repaired to the place of Isaac's residence, Renews the treaty of friendship and amity. and there proposed a renewal of the former league of friendship and amity. Isaac being of a most courteous disposition, readily complied. The ratification of the league put an end to all ani­mosity; and Abimelech, having accomplished his purpose, returned home with perfect satisfaction.

Esau, Isaac's favourite son, having obtained to the age of forty years, took to himself two wives Ada, the daughter of Elon, and Alibama, the daughter of Esebion two of the most powerful persons amongst the Canaanites. In neither of these contracts did Esau consult the will and pleasure of his father, as­sured he should never obtain his consent, as Isaac was averse to any alliance with the people of the country. The error, however, being irremovable, such was the good father's candour and moderation, that he did not command their expulsion, but only enjoined his son to conceal his marriage.

When Isaac was striken in years and deprived of sight, Isaac sends his elder son Esau on hunting. he called his son Esau to him, and having la­mented the infirmities of age and the loss of his eyes, which prevented him from serving God with his wonted alacrity, expressed an earnest desire of leaving him his blessing before his departure. To this purpose he ordered his son to proceed to the hunt, and to prepare him a repast ^(a) from whatever chance might throw in his way; adding, that upon such consideration, he would offer up his fervent prayer to the Almighty for his future protection and favour towards him, as the best manner he could em­ploy the short interval between the present moment, and his entrance on an eternal world.

Esau immediately set forth; but ^(b) Rebecca over­hearing what passed, and desirous of transferring the promised blessing from Esau to her favourite son Jacob, though in direct opposition to her husband's mind and will, commanded him instantly to kill a kid, and prepare a repast for his father. Jacob, Jacob, by the advice of h [...]s mo­ther de­ceives both Isaac and Esau. ob­sequious to his mother, obeyed her command; and having prepared every thing according to her direc­tion, spread the skin of the kid over his neck and hands, that by those means he might elude the sus­picion of his parent, aged and blind, and confirm him in the assurance of his being his brother Esau, as he resembled him in every other particular instance. In this disguise, therefore, lest he should be sur­prised before Isaac had finished his prayer, and through a detection of the imposition, incur a curse instead of procuring a blessing, he hastened to pre­sent what he had prepared to his fire. But the old man perceiving that his voice differed from that of his brother, desired his son to approach him. Jacob then putting forth his arms covered with the kid's skin, Isaac exclaimed, ‘Though thy voice be like unto Jacob, yet by the hairiness of thy arms thou seemest unto me to be Esau.’ Then without the least suspicion of deceit, as soon as he had eaten what was prepared, he thus invoked the God of heaven and earth. ‘Eternal, and supreme, The father now blind prays to God for that son whom he thought [...] be Esau. and universal Creator, who to my father hast been pleased to promise, and on me to confer, many and impor­tant blessings with assurance of continuing them to my posterity, let thy mercies be still extended towards me, nor let them depart from me in my present languid state, in which I most need thy Di­vine support. Vouchsafe to preserve this my son, protect him from evil, bless him according to thine abundant goodness, render him formidable to his enemies, and the joy and delight of his family and friends.’ Thus did the good old Isaac prefer his prayer to the Almighty, as he thought, in behalf of his favourite son Esau; but he had scarcely come to a conclusion when Esau returned from the hunt, which, though the father perceived, as he knew his intention was frustrated, he passed unnoticed. The elder brother, thus disappointed, intreated a similar blessing with the younger; but his father denied him alledging, that he could neither recal nor transfer the blessing given to Jacob; so that Esau had only to lament the severity of his fate. Isaac, moved by his tears, in order to console, assured him, Esau's pos­terity wen to be fa­mous for hunting: while Jacob supplanted him of the intended blessings. that he and his posterity should excel in, and acquire vast renown from, personal strength, activity in hunting, and mar­tial exercises, though he must ever act in subordina­tion to his brother. Jacob, apprehensive of his bro­ther's resentment, for having by stratagem supplant­ed him in so important a concern as his aged father's blessing, was freed from his fears by means of his mother, who prevailed on his father to send him into Mesopotamia, Jacob flies to avoid the resentment of his bro­ther. to select a wife from amongst her kin­dred: whilst Esau, conscious of having displeased his father in forming an alliance with the Canaanites determined to make some reparation for his errors by marrying Bassamath the daughter of Ishmael, to whom he was in future more affectionately attach­ed than to either of his other wives.

CHAP. XVIII.

JACOB having received orders from his father, Gen xxviii.1, &c. through the persuasion of his mother Rebecca, to set out for Mesopotamia, to form an union with the daughter of his uncle Laban, proceeded on his jour­ney through the country of Canaan. But as the in­habitants maintained a most inveterate aversion to [Page 19] his family, he used the utmost precaution as indis­pensibly necessary for his security; insomuch, that he would not take up even a temporary residence amongst them, chusing rather to repose upon stones, as a pillow, under the canopy of heaven. One night as he slept in this manner, Jacob lies all night in the open air. a vision represented to his imagination a ladder fixed on the earth, and reaching with its summit to heaven. On the steps descend­ed certain beings, surpassing in form the ordinary part of mankind. Vision of the [...]adder. At the upper extremity appeared the Almighty, who calling Jacob by his name, ad­dressed him in words to the following purport. ‘De­scendant of a pious father, and a grandfather emi­nent for his exalted virtues, be not dismayed by dangers or difficulties that may now present them­selves, but be encouraged by the prospect of my future favour and protection. I am He who con­ducted Abraham hither, when he was expelled Mesopotamia by his kindred; who crowned thy father with blessings, nor shall they be wanting to thee. Prosecute, therefore, thy journey under my immediate direction. The event of thy intended marriage shall be prosperous in a numerous and virtuous offspring, to whom and their descend­ants I will give not only the possession of this land, but they shall increase the population of the whole earth, throughout every part to which the beams of the sun extend their genial influence. Proceed, then, with confident reliance on my guidance, and be assured of my continual assistance.’

Animated by these great and important promises, which the Almighty was pleased to communicate to him in the vision, Jacob anointed the stones on which he had rested his head, while he received the happy tidings, and vowed, if he returned in safety, to sacri­fice to God on that very spot, which he accordingly performed, by offering up a tenth part of all his sub­stance. Jacob vows a sa [...]ri [...]ce, and ca [...]ls the place Bethel. To perpetuate the remembrance of the place where the vision appeared to him, he called it Bethel, signifying, in the Hebrew, House of God.

Pursuing his journey, Jacob at length arrived at Haran; and meeting in the suburbs some shepherds and several young persons sitting on the bank of a fountain, joined, and requested them to let him drink. A conversation ensuing, he took an oppor­tunity of making enquiry concerning one Laban, and was informed that the fame of Laban had long established his name, Gen. xxix.5, &c. which was therefore well known throughout the country. They added that his daugh­ter was expected there, being accustomed to feed her flock with them, and referred him to her for all the intelligence he wished to obtain.

Rachael at that instant appeared, and being made acquainted with the stranger's enquiries, indicated great complacency, asked him concerning his fa­mily and business, and discovered the utmost readi­ness to afford him her best information and assistance. Charmed by the beauty of her person, rather than at­tracted by the courtesy of her demeanour, or the alliance of kin, Jacob conceived the tenderest pas­sion for the lovely maid, whom he thus addressed: ‘If, Jacob [...] ­clo [...]es h [...]s alliance and con­nections to Rachael. fair creature, thou art the daughter of Laban, our families were united by the ties both of con­sanguinity and friendship long previous to thine or my existence, Abraham, Arran, and Nachor, being the immediate offspring of Thares. Be­thuel, thy grandfather, was Nachor's son; and Abraham, and Sarah, the daughter of Arran, were the parents of my father Isaac. But there is yet a nearer and dearer tie of affinity, for my mother, Rebecca, is thy father Laban's sister, by one and the same father and mother. The object of my journey, therefore, is to renew the ancient family league.’ The recital of these particulars recalling to her memory many circumstances she had heard from her father in her earliest years, res­pecting Rebecca, of whom she was assured her pa­rents would gladly receive intelligence, moved an affectionate tear; so that having saluted the young man, she informed him, that nothing would more conduce to the happiness of her father and the whole family, than to receive tidings of his sister, and therefore desired him to accompany her home, that the good old man might no longer be deprived of so exquisite a gratification.

Jacob being introduced by Rachael to her father Laban, was acknowledged, and saluted as his rela­tion, passed his time in social tranquility, and con­tributed much to the domestic felicity of the fa­mily. In process of time, Laban having expressed the utmost satisfaction in the society of Jacob, dis­covered a desire of learning the motive which in­duced him to leave his parents in their advanced age, when they required his most unremitting at­tention; assuring him at the same time that nothing should be wanting on his part to promote the design and intention of his journey Jacob then frankly disclosed the whole matter, informing him, Jacob opens to his uncle Laban the cause of flight "that Isaac had twin sons, Esau and himself; that as, by his mother's contrivance and assistance, he had de­prived his brother of their father's intended ^(a) inhe­ritance, Esau sought his life, as having wrested from him his legal possessions, as well as the blessings for which his father imagined he had interceded in his behalf." He confessed that, with the advice of his mother, he had fled to him for refuge, and assured him that next to the care of Providence, he expected succour and assistance from one so nearly and dearly allied as himself.

Laban gave him the most solemn assurance of sup­port and protection, not only on account of the al­liance of their ancestors, but the cordial affection he entertained for hi [...] mother; in proof of which he ap­pointed him overseer of his numerous flocks, and superintendant of all his shepherds, till such time as he should be desirous of returning home, when he would dismiss him with every token of respect that could bespeak a regard for his alliance

Jacob expressed the highest sense of such singular proofs of esteem, professed himself bound to the best services of his liberal patron, as his supreme delight; but intimated that the only compensation he desired, was the bestowal in marriage of the beauteous Ra­chael, whose person and virtues were the objects of his admiration, and the spring of all his words and actions.

Jacob's ingenious behaviour was highly pleasing to Laban, who readily consented to the marriage, preferring him to any other man as a son-in-law; but requested him to continue his abode with him some time, as he was rather disinclined to send his daughter amongst the Canaanites, having often re­pented his sister's forming an alliance in so remote a country.

Jacob readily acceded to the proposal, and entered into a covenant to serve his uncle seven years, expressing a satisfaction in having an opportunity of testifying his fidelity in such a manner as to prove himself worthy of the alliance.

The covenant was ratified, and being fulfilled, Laban prepared the nuptial feast; but night draw­ing on, he found means, without the suspicion of Jacob, to convey his other daughter, Leah, less beau­tiful and more advanced in years than Rachael, to the bridal bed. Jacob, through the deception of the night, and the insensibility of intoxication, had in­tercourse with her; but the return of morning dis­covering the delusion, Jacob reproached his uncle with the treachery of his behaviour, when he excul­pated himself from an evil intention, by urging ne­cessity as a plea, as the custom of the country pre­cluded the younger sister from marrying before the elder. He added that he should still possess Rachael, on condition that he would serve him the other seven years. Such was his passion, Jacob serves h [...]s uncle two seven years out of his love to Rachael. that he agreed to servi­tude for the same term as before; at the expiration of which his labours were compensated by receiving the object of his admiration as his own.

Their father appointed two handmaids to attend his daughters: Zilpah waited on Leah, and Billah on Rachael: these were not treated as slaves, but as subjects. The warmth of Jacob's affection for Ra­chael wounded Leah with jealous pangs; yet she con­soled herself at intervals with hopes that if she should [Page 20] bear children, she might thereby conciliate his esteem, and therefore put up incessant prayers to God, that he would grant her issue. The event confirmed her hope; she brought forth a son, who being the means of restoring her husband's affection, was called REUBEN, or The Son of Vision, because she obtained him through the mercy of God.

Replicati­on and names of Jacob's sons.She afterwards brought him three other sons; Si­meon, implying, that God had heard her; Levy, mean­ing the B [...]d of S [...]ciety; and Judah, signifying [...]an [...] ­giving. Rachael, apprehensive that Leah's fruitful­ness might supplant her in the esteem of her husband, caused her handmaid Billah to have intercourse with Jacob, to whom she conceived a son called Dan, or The Judgement of God; and after him another, named Naphtali, or Artifice; because she had recourse to subtlety to requite her sister's fruitfulness. Leah in resentment adopted the same stratagem against Ra­chael, and gave up her maid Zilpah to her husband, who by her had two sons; Gad, or Son of Chance; and Asser, or Blessed; because Leah was preferred for her fruitfulness.

Reuben, the eldest son of Leah, brought to his mother some apples of mandrake, which Rachael perceiving, she expressed a longing desire to taste the fruit. Leah churlishly denied her, alledging, that she ought to rest contented with the ascendency she held in her husband's affection. To sooth her sister into compliance, and gratify her own incli­nation, Rachael told her she would resign Jacob to her that night; in consequence of which he had again children by Leah, viz. Issachar, or gained by Hire; and Zebulon, or Token of Good Will; and a daughter, called Dinah.

Rachael at length brought forth a son, who was called Joseph, or Addition. As Jacob had now served his father-in-law for the space of twenty years, he became desirous of returning with his wives to his own inheritance; but as he could by no means ob­tain Laban's consent, he determined to effect his flight by stratagem. Jacob, with his wives and flocks, departs se­cretly from Laban. To this purpose he sounded the disposition of his wives, who both encouraged him in the attempt. Jacob departed, and took with him privately half Laban's flocks, while Ra­chael conveyed off her father's idols, not through any veneration, Rachael conveys a­way her fa­ther's idols as she had been taught by Jacob the wickedness and absurdity of worshipping images, but thinking if Laban should pursue them, a recon­ciliation might be accomplished, by restoring them. She was accompanied in her flight by her sister, the four handmaids, and all their children.

Laban, on the first notice of their escape, pursued them with a strong party, intending to assault them, and in the evening of the seventh day overtook them as they were resting themselves on a rising ground. But Divine Providence interposing, Laban over takes Jacob, but refrains from vio­lence at the Divine command, only accu­sing him within gra­titude. he was forbidden in a vision to use violence either against Jacob or his daughters, assuring him that if from a presumption of the weakness of the inferior party he should dare to assail them, the Almighty would espouse their cause, and lift up his Onmipotent arm in their defence.

Laban, duly impressed with the Divine command, appointed a conference with Jacob the ensuing day; and having mentioned the particular circum­stances of his dream, expostulated with him on the impropriety of his conduct in attempting to depart secretly from one, by whom, in a state of indigence, he had been so liberally supplied with every thing of which he stood in need. ‘I have (said Laban) given thee my daughters in marriage, hoping thereby to have confirmed our friendship; but you, on the contrary, regardless of your duty to your mother, to me, to your wives, or to your chil­dren, have treated me as an enemy, in ransack­ing my property, seducing my daughters to abandon their father and carrying off my houshold gods which I and my progenitors have hold in such profound veneration. This is the treatment I have received at the hand, not of a professed enemy, but at the hand of a nearly allied relative, the son of my sister, the husband of my daughters, and the covenanted friend of my bosom. Jacob [...] the fallacy of Laban’

Jacob urged, in vindication of himself, that the love of his country was a passion common to man­kind, and damped as it were with the Divine Image on his mind; that it was therefore natural for him, after so long an absence, to feel a desire of returning; that with respect to the robbery of which he was ac­cused, he had a right to the effects he had taken, as a compensation for his long servitude; and that his daughters had accompanied him in lawful obedience to the command of an husband, and from motives of an affectionate regard for their children. He pro­ceeded to observe, by way of just reproach, that La­ban, who was the brother of his mother, and who had given him his daughters in marriage, had sub­jected him by artifice to long and most laborious servitude, to toils, from which, had he borne him any resentment, he might long since have delivered himself. Laban had certainly dealt unjustly by Jacob; for perceiving that God was pleased to fa­vour him with tokens of his protection and blessing, he promised him at one time all the whole cattle that should be produced in the year; and at another all the slock; but at the expiration of the respective terms, he refused to fulfil the agreement. Jacob gave him full liberty to search for the images; but Rachael had hidden them under her camel's saddle▪ and evaded the searching, [...] to, bet [...] the fami­lies. by pretending to a pe­riodical indisposition. A reconciliation now ensued, the terms of which were, that past injuries should be buried in oblivion, and that Jacob should love and cherish his daughters. They then entered into a solemn covenant, which was ratified on a mountain, where they erected a pillar in the form of an altar, stiling that spot and the surrounding country Galaad, or The Hill of Witness; which name it re­tains to this day. The treaty was succeeded by a festival, after which the parties set out for their respective habitations.

CHAP. XIX.

DURING his journey to the land of Canaan, Gen. x [...] 1, &c. Jacob had many propitious visions; wherefore, he named the place where they occurred, The Field of God. But still apprehensive of Esau's resentment, he dispatched messengers to discover the situation of affairs at home, and charged one of them with this intimation to his brother, "That having, on a for­mer occcasion, roused his indignation, he had chosen to abandon his country, and now hoped that time had erased former animosities. That he was upon his return, with his wives, his children, and the ef­fects he had by his industry acquired; that he had sent some of the most valuable as a token of his sub­mission, and would esteem it his greatest happiness to have the blessing God had imputed to him, with his beloved brother."

This frank and ingenuous behaviour was highly pleasing to Esau, God [...] of Jacob sending messenge [...] to his bro­ther [...] who set forth at the head of four hundred armed men to meet his brother. Jacob was alarmed at the intelligence of the approach of a formidable body of men, yet fixing his confidence in the aid of Omnipotence, he determined to repel force by force; and dividing his company into two compact bodies, ordered one to advance, and act as occasion might require, and the other to proceed slowly in the rear, in order to sustain them in case of an assault.

Having taken such necessary precaution, he again sent messengers with presents to his brother. These consisted of curious animals, which marched in procession, the better to display their size, proper­ties, and numbers, inhance their value, and thereby conciliate the esteem of his brother, to whom the messengers were charged to shew every token of respect and submission. The day being spent in making these dispositions, he caused his company to march by night; and when they had passed a brook called Jabboch, Jacob, who brought up the rear, had a vision, in which be seemed to wrestle with an angel, and came off victorious. The angel then addressed him, assuring him that his having atchieved so extraordinary a seat as that of over­coming an heavenly messenger, presaged much fu­ture success; that his posterity should be invincible, and conquer in all their enterprizes. He therefore enjoined him by the Divine direction, to assume in future the name of Israel, which, in the Hebrew, signifies struggling or re [...]sting.

[Page 21]As [...] had impor [...]ed a relation of his future fort [...] be reque [...]ed of the angel, when he became sen [...] of his Div [...]ne comminion, to be explicit in every cir [...]mstance; which done, the vision disap­peared. Jacob annimated by so joyful an event, named the place Phanuel, or The [...] of God. But one the sinews of his thigh being strained in the con­test, he ever after abstained from eating the hind part of any animal; a custom still observed by our nation.

On receiving intelligence of the approach of Esau and his company, Jacob ordered his wives and their attendants to keep at a distance from the main body, as a security for their persons, if there should be a necessity for coming to action.

When he perceived the pacific disposition of his brother, Jacob ran to him, and threw himself at his feet. Esau, on the other hand, cordially embraced him, Brotherly salutation of Esau and Jacob kindly enquired after the welfare of his wives and children, and humanely offered to conduct them to his father. Jacob declined the offer, on pretence of the fatigues his cattle had sustained through a te­dious journey, so that they separated for the present; his brother retiring to the town of Seir, so called from the thickness of Esau's hair; while Jacob re­paired to a place called at this day The Tents, and from thence to Shechem a city of the Canaanites.

CHAP. XX.

Gen. xxxiv.1, &c History of Dinah, Ja­cob's daughter.THE inhabitants of Shechem were at this time engaged in the celebration of a festival; and Dinah, Jacob's only daughter, repaired thither, to gratify her curiosity, by observing the female cus­toms and fashions of the country. Shechem seeing Dinah, and becoming enamoured of her beauty, first violated her chastity, which the more inflaming his passion, he asked permission of his father to take her to wife. The king not only complied with the prince's request, but made application himself to Ja­cob for his concurrence. The overture threw Jacob into the greatest perplexity; not daring on the one hand, to dispute the authority of a monarch, nor deeming it lawful or expedient, on the other, to form an alliance with a stranger. He theefore evaded an explicit answer, and intreated time for mature deli­beration The king thereupon retired, hoping to ob­tain consent. Jacob immediately referred the mat­ter to his sons, communicating to them, at the same time, the rape of their sister, and the request of Dinah, that she might be given in marriage to the prince his son. Those of them who were not imme­diately interested, were silent upon the occasion: but Simeon and Levi, descended from the same mo­ther with the injured female, vowed revenge. The present season, being entirely devoted to festivity, was very proper for the execution of their design; so that the brothers, in the dead of the night, hav­ing first fallen upon and slain the guards, entered the city and massacred all the males, (the king and his son among the rest,) but offered no violence to the women. Finding their sister, they conducted her home; and having discovered the transaction to their father, he was greatly displeased, Simeon [...] of [...] by the Sheche­mates and signifi­ed his disapprobation in the severest terms: but the Almighty was pleased to console him in a dream, and commanded him to perform the sacrifice he had vowed at the time he saw the vision in his journey to Mesopotamia. In making the necessa­ry preparation for these solemn rites, he casually discovered Laban's idols, which Rachael had stolen, and concealed under an oak tree in Shechem, with­out his knowledge.

Taking his departure from thence, he offered an oblation to the Almighty in Bethel, on the very spot where he had seen the vision, at the commencement of his journey into Mesopotamia. As he was pursu­ing his course into the land of Ephrata, Rachael, his wife died in child-bed, and was there interred, being the only one of the family who had not a place in the sepulchre at Hebron. Jacob having made great la­mentation for the loss of his beloved wife Rachael, Death of Kach [...]. called the child she bare on that melancholy occasion Benjamin or the Son of Sorrow, from the mortal pangs his birth had given his mother. The children of Jacob were twelve sons and one daughter, of whom eight were legitimate; six by Leah, and two by Rachael; and two by each of their handmaids, whose names have been already mentioned.

From Ephrata Jacob returned to Hebron, the re­sidence of his father Isaac, by whom he was inform­ed of the death of his mother Rebecca, a short time before his arrival. Nor did the good old Isaac long survive his beloved consort, but paid the debt of na­ture soon after his return, and was buried by Jacob and Esau, near his progenitors in the sepulchral tomb in Hebron. Isaac imitated the virtues of his pious father, and experienced the peculiar affection and favor of the Almighty on the demise of Abra­ham. After a life devoted to the honor of God, and the good of mankind, he closed a scene of transient existence, in the 185th year of his age, leaving an example worthy the imitation of posterity.

CHAP. I.

ON the demise of Isaac, his sons, Esau and Jacob, divided his inheritance, and, in consequence thereof, quitted their former habitations. Esau leaving the city of He­bron to his brother, took up his abode in Seir, and became chief of the country of Idumaea, called Edom from the name he himself acquired on the following singular occasion.

Returning on a certain time, during his juvenile days, from hunting, much oppressed with fatigue and hunger, and finding his brother preparing for himself some lentil-pottage, the colour of which be­ing red, the more created his appetite, he earnestly requested that he might participate of his fare. But Jacob, availing himself of his brother's urgent ne­cessity, peremptorily refused him, unless he would resign to him his birthright, to which Esau being sti­mulated by hunger, Esau sells his birth­right, and is called Edom from the red pot­tage which was the price of it. Hence came the name of Idumaea. was constrained to accede, and the covenant of assignment was confirmed by a so­lemn oath. Hence his cotemporaries called him in derision Edom, from the red hue of the pottage; for, in the Hebrew language, Edom signifies red. Hence also this country was denominated Edom; but the Greeks, for the sake of rendering the sound more agreeable to the ear, called it Idumaea.

Esau had five sons, of whom he had three by his wife Alibama, Jaus, Jolam, and Chore; by Ada, Ali­pazes, Esau's des­cendants. of Aliphates; and Mosametha, or Basematha, by Raguel. Aliphates had five legitimate children, Theman, Omer, Opheus, or Opher, Jotham, and Cenez, or Canaz. Amelech was illegitimate, being born of one of his concubines, whose name was Thesma. These inhabited that track of Idumaea called Gobolites, and another part named, from Ame­lech, Amelechitis. But Idumaea being a country of vast extent, retained its name in a general accepta­tion, though some particular provinces derived their appellations from their respective founders.

CHAP. II.

JACOB having been peculiarly favoured by the Divine protection and blessing, and surpassing all the inhabitants of the country, not only in the num­ber and virtue of his children, but also in opulence and dignity, Jacob become [...]em [...] ­nent for his riches and en­dowments of his chil­dren. became at once an object of reverential awe and rankling envy. His progeny were endowed with extraordinary mental and corporeal abilities, and equally adept in such exercises as required their respective exertions. Indeed the Almighty seemed so peculiarly to superintend his concerns in general, that events to human wisdom, apparently adverse, were, by an overseeing Providence, rendered sub­servient to his benefit, and that of his posterity, as is evident from our ancestors quitting the land of Egypt on the following occasion.

Joseph, the son of Racheal, from his mental and personal accomplishments, became the peculiar fa­vourite of his father Jacob. This partiality, together with the dreams he had related, presaging his future success, Joseph the envy and ave [...] of his bre­thren from the [...] father, & his own mental and [...]. naturally created the envy and hatred of his brethren; for it is a foible (not to call it a vice) too incidental to mankind to behold the prosperity of others with an eye of jealousy. The visions which roused such malevolent passions were these.

Being sent by his father with the rest of his bre­thren to work at the harvest, a vision appeared to him of so extraordinary a nature from dreams in general, that being induced to consult them on the occasion, he related to them the particulars. ‘Behold (said he) I saw last night in my sleep the sheaf of corn which I had bound, standing firm on the very spot where I had fixed it, and those of your bind­ing moving towards it, in an inclining reverential posture.’ His brethren clearly inferred, from thence, that his future undertakings should be crown­ed with success, and that he should acquire power and [Page 23] superiority over them; and though they concealed their opinions from Joseph, instantly conceived the most inveterate aversion for him, and concerted the means of averting events so mortifying to their own pride and ambition.

But it pleased God to render abortive all their malicious schemes, by causing a second and more extraordinary vision to appear unto Joseph. He beheld in his dream the sun, moon, and eleven of the stars, descend on the earth, and do him reve­rence. This vision Joseph revealed to his father in the presence of his brethren (without suspicion of incurring ill-will) who intreated him to explain the meaning. The dream afforded Jacob satisfaction, as from revolving the circumstances in his mind, he perceived they presaged much good to his son: he thence inferred, that Joseph should be exalted to opulence and power, and should receive obedience from his father, mother, and brethren. The sun and moon seemed to him to represent the father and the mother, because the latter nourishes and in­creases all things, and from the former all things derive their form and force. The stars seemed to refer to his brethren, who were in number eleven, and derive their power from the sun and moon.

The seve­ral visions [...]at Joseph [...]d, laid [...]e to [...] ­ [...]tion of [...]e despe­ [...]e designs [...] his bre­ [...]ren a­gainst him. [...]d the [...] that [...]ere form­ [...] to take [...]way his [...]e.Jacob's interpretation seemed founded on pro­bability, and therefore had a deeper effect on the minds of Joseph's brethren; for with respect to the blessings foretold, they considered him in the light of a stranger, not as a brother in whose success they would participate, and therefore formed a resolu­tion of compassing his death.

Having concerted the means of accomplishing their horrid design, when the harvest was gathered in, they retired with their flocks into Shechem, a part of the country adapted to grazing, without giv­ing their father any notice of their departure. Jacob receiving no intelligence respecting the state and condition of his flocks, and being also anxious for the welfare of his sons, sent Joseph to make the ne­cessary enquiries, with orders to transmit him im­mediate information.

CHAP. III.

THE approach of Joseph was an event agreeable to his enraged brethren, [...]n xxxvii. [...] &c. not from motives of affection arising from the tie of consanguinity, but because they imagined it would afford them an op­portunity of satiating their envy and malice by his immediate death, on which they had mutually re­solved. [...] [...]eloquent [...] affec­ [...]nate [...]ech. But Reuben, the eldest, recoiling at so base a design, endeavoured to dissuade them from it, by representing its heinous and atrocious nature, and the universal detestation they would incur thereby. He enforced his advice, by observing, that if in the eye of God the murder even of a stranger in cool blood was a crime of the deepest dye, how aggrava­ted and detestable must it be to embrue their hands in the blood of a brother, whose premature death would plant daggers in the breast of a doating fa­ther, and be to him a source of perpetual affliction. He proceeded to conjure them to desist from their wicked intention, to consider the consequences that must result from the murder of a person so justly admired for his mental and personal accomplish­ments, to dread the detection of such a crime, and the revenge of Omnipotence, and to remember that if they could be so abandoned as to perpetrate so horrid a deed, they would ever bear about them the intolerable load of conscious guilt, which would render them accursed beyond expression. He plead­ed the innocence of the youth as an object of com­passion, rather than malevolence; observed that envy being the motive, would be an aggravation of the offence, and contended lastly, that they would tempt the justice of God, and render themselves objects of his vengeance, by attempting the death of one so manifestly honoured with tokens of the Divine favour and protection.

By these and many other arguments did Reuben endeavour to divert his brethren from shedding the blood of the innocent youth; but finding that all his intreaties had no effect, nay, that they rather in­censed than appeased, he had recourse to other means, and proposed, that as his death was irrevocably de­termined, they should mitigate its manner, and there­by in some degree exterminate its criminality, al­ledging, that rather than stain their hands with his blood, it would be more adviseable to cast him into a pit, and there leave him to the chance of death. This proposal being generally approved, Reuben took Joseph, and binding him with a cord, Joseph [...] let [...] into [...] at [...] Re [...]. let him gently down into a pit, and then went in quest of better pasturage for his cattle.

After the departure of Reuben, Judah, one of Ja­cob's sons, perceiving the approach of some Arabian merchants, who from Gilead carry spices and other Syrian merchandize into Egypt, proposed to his brethren to sell Joseph to these adventurers, by which means they would be exempt from the impu­tation of being accessary to his death, which would then in all probability happen in a remote country. Having obtained their consent, Joseph was drawn out of the pit, He is sold to the Ish­maelites when se­venteen years old. and sold to these merchants for twenty pieces of silver, being at that time 17 years old.

Reuben, unacquainted with this circumstance, and determined at all events to preserve the life of his brother Joseph, came by night to the pit, and called upon him by name; but from his not answering, con­jecturing that his brethren had put him to death, he reproached them bitterly, till he was appeased by their confession of the truth. After these transac­tions, Jacob's sons most ungrate­fully and un [...]itifully deceive & ve [...] their father by an abomi­nable pro­ject. the brothers consulted on the means of eva­ding their father's suspicion, and concluded first to tear the coat of which they had stripped Joseph when they cast him into the pit, and then having stained it with goat's blood, to present it to their father as a token of his having been slain by wild beasts. This point adjusted, they returned to the old man (who by this time had heard some tidings of his son being lost, or sold captive) and presenting the coat rent and bloody, confirmed him in the belief of what they wished him to entertain, especially as they assured him they had neither seen their brother, nor knew what had befallen him, more than from the token of the coat they had found rent and bloody, from which they conjectured he had been slain by wild beasts. Jacob, hereupon, became inconsoleable, covered himself with sackcloth according to the custom of the country, and notwithstanding all that could be offered to mitigate his grief, lamented the death of his son, as if confirmed by the most indu­bitable testimony.

CHAP. IV.

THE persecuted Joseph was afterwards sold by the merchants to Potiphar, an Egyptian officer, Gen xxxix.18. &c. Joseph is promoted in the house of Potiphar. and steward of king Pharaoh's houshold, who held him in high estimation, caused him to be instructed in the liberal arts, and at length promoted him to the superintendance of the concerns of his family. In this elevated situation he maintained his inte­grity, and, by a conduct uniformly just and virtuous, demonstrated, that his piety was genuine, equally proof against the allurements of prosperity, or the trials of adversity. In a short time the graces of his person, and the affability of his disposition, capti­vated the affection of his master's wife, who, from the attraction of her charms, and her exalted rank, His mistress becomes enamoured with him. presumed on his ready compliance with her desires as his highest honour and happiness. But herein she had respect to his station only, and not to his virtue, which so splendidly shone forth throughout the whole of his conduct.

At length she discovered her passion, Joseph re­jects her warmest caresses. and entreated a reciprocal return; but Joseph spurned at all her overtures, alledging, that after the singular favour he had obtained from his lord, it would be as impious as ungrateful thus to injure him in the tenderest point. He then exhorted her to restrain her inordi­nate desires, repeating the former asseveration, and adding, that he would rather subject himself to the severest lot▪ than by acquiescence participate in the [Page 24] complicated guilt. This repulse inflamed her desire the more, so that she concerted another plan for accomplishing her design.

A solemn day of festivity approaching, on which, according to the Egyptian custom, the women were accustomed to deck themselves in all their splen­dour, she excused herself from appearing on that occasion on pretence of indisposition, that she might have a convenient opportunity for a private assigna­tion with Joseph. Succeeding thus far in her de­sign, she accosted him in the most endearing terms, observing, that he would have acted becoming his duty, and consistently with his interest, in comply­ing with her first solicitation: but that omission could be amply atoned by his then obedience. She added, that she now did him peculiar honour, as well as af­forded him the most striking proof of her affectionate regard, in foregoing the grandeur and pleasures of a public festivity, for the enjoyment of his company and intercourse. She inforced her address by ex­horting him to immediate compliance, and assuring him that if, to her favour, he perferred his own scrupulous delicacy, he would become the object of her most rancourous hatred; impelled by which, she would accuse him to Potiphar of an attempt up­on her virtue, who would readily admit the truth of her allegation, and not fail of bringing him to the severest punishment.

Joseph's distinguish­ed chastityBut neither her caresses, her vows, her tears, nor her threatenings, could prevail on Joseph to violate his master's honour, by receding from his virtuous resolve. Nay, he even took upon him to admonish his mistress to a due observance of the solemn rites of the marriage bed, which ought to be held sacred and inviolate, and should not be dispensed with on any pretence whatsoever. Inordinate gratifications, he added, were followed by repentance and shame; whereas conjugal fidelity brought with it the reward of a good conscience, and the approbation of the virtuous; and inferred, from the whole, that it was more praise-worthy in her to exercise command over him as a servant, than debase herself, by alluring him to the commission of a crime, which would so fla­grantly redound to their mutual disgrace.

By these, and other arguments equally powerful, did Joseph still endeavour to abate the violence of his mistress's passion, and reclaim her from her cri­minal intention; but they produced a contrary effect; for his persuasions to chastity served only to inflame her desire; till at length she endeavoured to effect that compliance by force, which she could not ob­tain by the most flattering blandishments.

Lost to all sense of shame, she seized and held him by his garment, till the youth was under a necessity of leaving a part behind him, J [...]h [...] part of h [...]s gar­ment, and flies from the adul­tress. in order to extricate himself, and flee from her enchanting embraces. Fired by a repulse on the one hand, and impelled by fear of detection on the other, she determined to shield herself under a malicious accusation, as well as by that means to avenge herself on Joseph, for the supposed indignity he had offered her. She therefore assumed the guise of grief and indignation, excited by an attempt on her honour and chastity, which Potiphar perceiving on his return, afforded her an opportunity, on his enquiring into the cause, of ad­dressing him in terms to the following purport:

‘Thou deservest no longer from me a return of conjugal affection, [...] Potiphar▪ by his mis­tress▪ of having at­tempted to violate her chastity. if thou dost not rigorously pu­nish that audacious slave, who has attempted to violate the honour of thy bed; who, unmindful of every tie of duty and of gratitude, has endea­voured to injure thee in the tenderest point; and that too in thine absence, and on a day of festivity. Hence it is manifest, that his apparent modesty is founded on the deepest dissimulation, and that the favours you have conferred upon him have em­boldened him to arrogate a claim even to the possession of thy wife.’

To enforce this address, and confirm her husband in the belief of it, she produced the tattered remnant of his garment, which, as she declared, he left be­hind him, after a struggle to violate her chastity. Potiphar, affected by this declaration of his wife, accompanied with tears, and fired with resentment against Joseph, committed him, without enquiring into the merits of the cause, to prison, amongst the [...] factors: while he applauded the chas­tity of [...] confirmed and approved, [...] he [...] by the clearest evidence.

CHAP. V.

SUPPORTED by conscious innocence, Joseph did not attempt to exculpate himself, but pa­tiently submitted himself to imprisonment, placing his sole reliance on the interposition of Divine Pro­vidence. Nor was he frustrated in his dependence: for in a short time the keeper of the prison, The con [...]fines of [...] prison [...] not obsc [...] the [...] and [...]t [...]es of Joseph. attracted by the courtesy of his behaviour, not only freed him from fetters, but shewed him singular marks of in­dulgence, and thereby alleviated the punishment of being confined. The prisoners, as was common in their circumstances, conferring together during their intervals of suspension from labour, on the causes of their commitments, and other topics, Jo­seph, by those means, became familiar with one who had been king Pharaoh's butler, once high in favour, but now, from some particular disgust of that monarch, cast into prison. This person, observing, in the course of conversation, that Joseph possessed uncommon penetration, related to him a dream, Gen. [...] 1, &c. The [...] butler [...] to [...] who [...] to [...] and requested an interpretation, lamenting as an aggravation of the misfortunes fallen upon him, from having incurred his sovereign's displeasure, his perplexity arising from dreams, which constantly disturbed his repose. He informed Joseph, that, in his sleep, he saw three clusters of grapes, perfectly ripe, hanging from as many vine branches; that having pressed the juice of the fruit into a vessel, which the king held for that purpose, his majesty drank, and was abundantly satisfied.

The butler having thus related his dream, and repeated his desire of an explanation, Joseph bade him take courage, as within the space of three days he should be released from prison, and restored to the king's favour and service. The juice of the vine (said the interpreter) was given for the use and de­light of mankind; the moderate and discreet use of it cements friendship, banishes anger, dissipates care, and disposes to complacency of mind. The king's receiving the wine favourably, which you had pressed from the three clusters, presages good, and indicates your deliverance within the three days represented by those distinct clusters. When you find my predic­tion fulfilled in the obtaining your liberty, let not it (said he) erase from your memory the bondage of your late fellow prisoners. It is not through guilt I thus suffer, but through an inflexible adherence to, and regard for, my master's honour, in preference to the gratification of my mistress's desires and my own emolument. Happy in this interpretation of his dream, the butler, with longing expectation, wasted the event.

There happened to be at the same time in the pri­son another of the king's servants, who had been the chief baker, till, like the butler, he had incurred his displeasure, and became subject to the same pu­nishment. Encouraged by Joseph's late interpreta­tion, this man requested of him the explanation of a dream he had the night past, which he thus related. "I imagined, in my sleep, (said he, Rela [...] and [...]sition [...] the [...] ba [...] dre [...].) I carried on my head three baskets, two of which were filled with bread, and the other with the choicest viands, pre­pared for the king's table; but the birds of the air hovered round me as I passed in spite of all my en­deavours, and devoured the contents of the whole." This said, he expected a presage favourable as the former: but Joseph, having attended to the parti­culars, and premised that he could have wished to have been the harbinger of more welcome news, ingenu­ously assured him that he had only two days to live, for that on the third day he should be hanged, and exposed to the prey of those birds he could not drive from the basket of provision. Joseph's predictions were fully verified; for the third day, from that time, being the anniversary of Pharaoh's nativity, he or­dered the baker to be hanged, and the butler to be restored to his former office.

Joseph had now lain two years in prison, unassisted in any degree by the ungrateful butler, when th [...] following singular interposition of Providence pro­cured him [...] liberty.

[Page 25] Gen. xii. [...]. &c. [...]oseph, at [...]he inter­ [...]osition of [...]he butler, [...]e delivered [...]ut of pri­ [...]on, after a [...]onfine­ment of [...]wo years.King Pharoah having in one night had two dreams, which he conceived imported him evil, (though the interpretation that had been given of them at the same time had slipt his memory,) early in the morn­ing summoned several of the Egyptian sages, and re­quired of them an explanation. Their hesitation in­dicating doubt or inability, increased his anxiety, which the butler observing, and Joseph's expertness in such matters occuring to his mind, he immedi­ately repaired to his master, and informed him of the singular manner in which his predictions, from the circumstances of his own dream, and that of the baker, had been respectively verified. He further represented to the king, that he had been formerly servant to Potiphar, treasurer of his houshold, and that, from his own account, he was an Hebrew, de­scended from honourable parents. Animated by this intelligence of the ability of Joseph, the king im­mediately sent for him into the royal presence, cour­teously took him by the hand, and thus addressed him. Pharoah relates to Joseph his prophetical dreams. ‘I understand, by one of my attendants, that thou art remarkably expert in interpreting of dreams, of which thou hast given him a singular instance: reveal, therefore, unto me my dreams in the same manner that thou didst unto him; but do not exaggerate or extenuate any circumstance, from motives either of fear or flattery, but speak the truth plainly and impartially. In my sleep I fancied I was walking by the side of a river, ^(a) and that I saw seven large and fat oxen, which went from the river towards a pasture: after which I saw seven lean meagre oxen, which seemed to come from the pasture towards the river, and, meeting the fat cattle in the way, devoured them, without any apparent increase of their own bulk. Upon this I awoke, and, as I was reflecting on the na­ture and import of my dream, fell insensibly asleep again, and I saw a vision more extraordinary, and which affects me more than the former. I beheld as it were, seven ears of corn spring out of one stem, which were so weighty with the grain they bore, that their heads inclined to the earth. Af­terwards there appeared seven other ears, scanty and bare of grain, which, to my astonishment, devoured the former.’

Joseph in­terprets the king's dreams of the lean kine, and the wither­ed ears of corn, as preceding the long fa­mine that happened in Egypt.Joseph then informed the king, that one interpre­tation would suffice for both dreams. ‘The fat and lean oxen, and the full and scanty ears of corn, portended, that seven years of plenty would be immediately succeeded by as many years of fa­mine, so that the abundance of the first seven years would not be adequate to the demands of the ensuing dearth, represented by the lean cattle devouring the fat, and the scanty ears of grain swallowing the full.’ He added, ‘that the Al­mighty was pleased to afford such intimations, not to terrify his creatures, but in order that they might provide for extremities, and alleviate dis­tresses through prudence and forecast, and request­ed the king to make a due application of his re­marks, as the most effectual means of averting the calamities which would otherwise ensue from so long a series of famine.’ The king, charmed with the sagacity of Joseph in the exposition of his dreams, requested his advice with respect to the pre­caution necessary to be taken, in order to guard against the impending calamity. He immediately recommended the strictest parsimony, Gives the king coun­sel how to preserve E­gypt from destruction and the re­trenchment of all superfluity, in order to furnish a reserve for future exigencies; also that a number of magazines should be amply stocked, out of which the people should be supplied with no more than was barely sufficient for present subsistence.

Pharoah was so struck with admiration at the ex­traordinary wisdom of Joseph in these important concerns, that he made him superintendant of his stores, with full authority to proceed in such manner as might appear to him most conducive to promote the general good; observing, that no man was so proper to put in execution a plan of public utility as the author. Being thus vested with authority, and all its splendid appendages, Joseph proceeded to the execution of his plan, making a tour in a chariot of state throughout Egypt, depositing the grain in the king's magazines, and distributing only what was necessary for a present supply, without assigning to any man the cause of his proceedings.

CHAP. VI.

AT the time of this distinguished prosperity Jo­seph was about thirty years of age, Gen. x [...]i.46. &c. Joseph at 30 years of age made director of the affairs of Egypt. when as a singular mark of his wisdom, the king called him by a name which, in the Egyptian language, signi­fies. A Discoverer of hidden things. He also at the instigation of his sovereign, formed an alliance equally honourable and advantageous, by marrying the daughter of Potiphar, ^(b) the priest of On, ^(c) or Heliopolis, who brought him two children pre­vious to the famine; Manasses, or Oblivion, allud­ing to his late miseries; and Ephraim, or Restitution, referring to his exalted situation at the time of his birth.

The years of plenty being expired according to Jo­seph's prediction, the famine began to rage, inso­much that the multitude, sorely oppressed, repaired in crowds to the stores and magazines of the king. Being referred to Joseph, for redress, he supplied their wants with such discretion, and at the same time with such competency, that he acquired the venerable appellation of Saviour of the People. Joseph is the preser­ver of Egypt, and of many other na­tions. Indeed he had respect not only to natives, but foreigners, on the sublime principle of universal philanthropy, which naturally produces universal benevolence.

The famine not being confined to Egypt alone, but raging in Canaan, and, indeed, throughout the great­est part of the continent, Jacob, being informed that strangers were permitted to purchase grain in Egypt, deputed all his sons, Benjamin, (who was born of Rachael, and brother on both sides to Joseph) ex­cepted, with an especial commission to provide for his family. Upon their arrival in Egypt, the ten bre­thren applied, in the most submissive terms to Joseph, intreating permission to purchase grain; Gen. xlii.1, &c. Joseph treats his ten bre­thren with severity. being in­formed that their reception at court depended on the deference shewn to the king's dignified favourite. Joseph recognized them at the first glance, though they had not the smallest recollection of him. He therefore determined to put them to a severe trial, in order to sound their dispositions and intentions. To effect this, he not only refused them his permission to purchase grain, but ordered them to be appre­hended as spies; alledging, that they appeared to him to be of different births, though they pretend­ed to be kindred, as it was highly improbable that an individual subject should have so numerous and comely a progeny; a blessing rarely accorded to kings. This insinuation was to draw from his bre­thren the precise situation of his family, and particu­larly of his brother Benjamin, as he was apprehen­sive that youth had been exposed to the same treat­ment [Page 26] from them with himself. They were much alarmed at this stern and distant reception, as well as apprehensive that the design of their journey would be defeated till at length Reuben, the eldest, under­took to plead the common cause, in terms to the following effect. ‘We come not hither (said he) as spies to annoy his majesty's subjects, but as constrained by dire necessity, to purchase corn for the subsistance of our family, at the hands of those who have signalized their humanity, not only in supplying natives, but opening a trade to strangers in general. That we are brothers, it is presumed, must appear from the similitude of our features. Our father, Jacob, is an Hebrew by birth; and we were in all twelve sons, born to him by four women. While they all lived, prosperity attended our family; Reuben's eloquent apo [...]ogy. but when our brother Joseph was ta­ken from us, our calamities accumulated. Our fa­ther still laments his loss, and his sorrows render us inconsolable, as we were when mischance first de­prived us of our dearest brother. During our ab­sence on this commission, the care of our aged pa­rent devolves on our youngest brother Benjamin. If you are still dubious of our sincerity, you have only to dispatch a messenger to our father's house.’

Joseph, being thus assured of the welfare both of his father and his brother Benjamin, committed them to close custody for further examination. Summoning them before him at the expiration of three days, he thus addressed them: ‘Since ye affirm that ye came not hither as spies, or to annoy his majesty's subjects, and aver that ye are brethren, and the sons of Jacob, to convince me of the truth of your assertions, let one remain here as a pledge of the integrity of all. The rest shall be supplied with corn, The other brethren are sent to serch Ben­jamin, but Simeon is detained as a pledge of their re­turn. and permitted to go to Canaan, but under this positive injunction, that they bring back with them their youngest brother, Benjamin, as the surest test of their probity. You may be as­sured that the hostage who remains shall experi­ence the kindest treatment.’

Alarmed at this proposition, and dreading the ex­treme calamity approaching, as another instance of the Divine vengeance for their cruelty to their bro­ther Joseph, they melted into tears: but Reuben re­prehended their unseasonable repentance, and re­commended to them a patient submission to the Di­vine will. This conversation passed in the Hebrew tongue, which they supposed none of the bye-standers understood: but Joseph was so affected by the scene, that he thought it expedient to retire, lest he should be discovered by his sensibility. On his return, however, he selected Simeon ^(a) as his hostage; then gave them permission to purchase what grain they re­quired; and having previously commanded his ser­vants to put every man's money into the mouth of his sack, issued orders for their departure.

CHAP. VII.

Gen. xlii.29. &c. and xliii.1, &c.THE brethren proceeded to Canaan, and, on their arrival, related to their father the singu­lar events which had befallen them in Egypt; par­ticularly that they had been taken for spies, and im­postors in their pretence to affinity of blood, inso­much, that, at the special requisition of the gover­nor, Simeon was left behind as an hostage, till their return with their brother Benjamin, should confirm the truth of what they averred. They therefore in­treated Jacob to consent to their younger brother's departure with them, as a matter of indispensible ne­cessity. The old man was much dissatisfied with the conduct of his sons, and greatly affected by the loss of Simeon; but became inconsolable at the thought of resigning Benjamin, whom he prized dearer than life: nor could Reuben, with all his solicitations, enforced by offering his own children as pledges for the secu­rity of Benjamin, obtain his consent. In this state of confusion their anxiety was increased on discovering the money they had paid for the grain inclosed in their sacks. When their provision began to sail, and famine to stare them in the face, Jacob was induced to deliberate on the injunction his sons had received of bringing with them their brother Benjamin, with­out whom they dared not, on their peril, to return to Egypt; but still inclining to hesitate at parting with his best beloved, Judah, of a temper more vehe­ment and resolute than the rest, thus addressed his father on the presing occasion. ‘You are too anxi­ously, as well, as partially, solicitous for the safe­ty of Benjamin, whom nothing can befall, either at home or abroad, without the interference of Divine Providence. Do you not hazard the loss of your own and our lives through famine, and also leave our brother Simeon in a most perilous situa­tion, in thus hesitating to comply with what is so indispensibly necessary for the preservation of us all? Resign, therefore, your son to the care and protection of the Almighty, and rest assured that I [...]ill either restore him to you in safety, or perish myself in the attempt.’

Jacob, being at length wrought into compliance, It was [...] the gre [...] difficulty that J [...] perma [...] Benjamin to dep [...]t at the [...] ­gent [...] [...]es of his nine bre­thren, and the [...] of the fa­mine. delivered up Benjamin to his brethren, together with a double portion of money for the purchase of the grain, and the choicest produce of Canaan, such as balm, myrrh, turpentine, and honey, as presents for the governor. The separation was mutually affect­ing; the father being anxious for the welfare of his sons, and the sons apprehensive that their departure and absence might put a period to their father's ex­istence before their return.

Upon their arrival in Egypt they repaired to Jo­seph, and, Jacob's sons ar­rive in Egypt, [...] Simeon [...] set at li­berty. lest they should be accused of having frau­dulently conveyed away with them the purchase mo­ney for the former portion of grain, represented to the steward, that, without their privacy, the money had been put into their sacks, which, as bound in duty, they now brought back with them on their return. The steward disclaimed any knowledge of the mat­ter; so that they were not only freed from anxious apprehension, but greatly encouraged in their expec­tations, by Simeon's being set at full liberty, and thereby having the opportunity of constant inter­course with them. As soon as Joseph returned from attending on the king, they presented their respective gifts, and he was made happy in hearing, on enquiry, of the welfare of his father; but when he beheld Benjamin, and the brethren replied in the affirma­tive, on his asking, Is this your youngest brother? he could not refrain from exclaiming, "The provi­dence of God directeth all things," which having pronounced, such was his agitation of mind, that he withdrew, lest his tears should betray him to his brethren. Joseph en­tertains [...] brethren at a [...]. In the evening he invited them to a ban­quet, and causing them to be placed in the same or­der as they were wont to be at their father's table, treated them courteously; but discovered a particu­lar attachment to Benjamin, in alloting him a double portion of whatever was served up, ^(b)

During the time of repose, after the banquet, he ordered every man's sack to be filled, Gen. x [...].1, &c. Joseph, in order to [...] the minds of his bre­thren, pre­tends th [...] the young­est of th [...] had been guilty of theft. and the money to be deposited as before; but the steward was di­rected to convey into Benjamin's sack the goblet, out of which the governor himself usually drank. This [Page 27] was done in order to put to the test the affection of his brethren for Benjamin, in standing by him in case of an accusation of theft, or to detect their hypocritical collusion in deserting, and leaving him to be punished as a malefactor, and returning to their father unconcerned at the event.

The necessary preparations being made, according to Joseph's orders, they set out on their journey early in the morning, rejoicing in the view of re­storing both Simeon and Benjamin to the arms of their aged, doating parent: but their joy was soon damped, by being suddenly overtaken and assaulted, by a troop of horsemen, The bre­ [...]hren are [...]terrupted [...] their [...]urney. amongst whom was the party who conveyed the goblet into Benjamin's sack. Reproaching the soldiers with violating the laws of hospitality, by so sudden a reverse of behaviour, they were loaded by them with the severest invectives for returning evil for good, and trespassing on the humanity of the governor, in the commission of a theft, [...]ccused of [...]heft. which, however they might have concealed, from the observation of the officer who attended at table, they could not hide from God's all-seeing eye; and demanded how they could be so stupidly insen­sible, as to indulge a hope of escaping the punish­ment due to so flagrant a crime?

In this manner were they reviled and tormented by the Egyptians; whilst, armed with conscious inno­cence, they expressed the greatest surprize that even a suspicion should be entertained of their integrity, after having offered to restore the money formerly deposited in their sacks without, at least, the con­fessed privacy of any person whatever; and this they repeatedly alledged to invalidate the accusation.

To give, however, their assailants ample satisfac­tion, they desired them to search their sacks, subject­ing themselves individually to condign punishment, if any one of them was proved guilty of the theft with which they were charged. The proposal was agreed to, with this exception, that punishment should only be inflicted on the guilty. They then pro­ceeded to the search, and making the scrutiny ac­cording to seniority, they at last came to Benjamin's sack, where, according to their previous knowledge, the goblet of course was found. The rest being ex­culpated, and assured of the integrity of Benjamin, were upbraiding their pursuers for detaining them so long from their journey, at the very instant the goblet was found in his sack, a circumstance equally surprising and afflictive, from the consideration of their brother's being exposed to immediate death, and their consequent inability of producing him, ac­cording to solemn promise, to their father, on their return. To aggravate their grief, this calamity befel them when they least suspected it; nor could they but consider themselves, from their pressing importunity with their father to consent to Benjamin's departure, as the authors of these remediless evils.

Benjamin [...] detained [...]or theft.The Egyptians having secured Benjamin, con­ducted him, accompanied by his sorrowful brothers, unto Joseph, who, to carry on the design, thus sternly upbraided them: ‘Basest of men, (said he,) is it thus you acknowledge the bounty of Provi­dence, or requite my hospitality, in so glaring an instance of injustice and ingratitude?’ They all mournfully replied, they were really ready to suffer in the place of Benjamin, reproaching themselves, at the same time, in their own language, with their treatment of Joseph, who was happy (if dead,) in being exempt from the casualties incidental to hu­man life, and inferring, (if living,) that the Almigh­ty had inflicted this punishment on them for his sake. Reuben also awakened in their minds a most poig­nant sense of their cruel behaviour towards their virtuous and innocent brother.

Joseph then dismissed them all as exculpated, the convict Benjamin excepted, declaring, that as he could not conscientiously punish the innocent for the guilty, or release the guilty at the requisition of the innocent, he should therefore only detain Benjamin, and desired that the rest might depart in peace, assu­ring them of safe conduct in their way. Equally alarmed and affected by these expressions, they stood, as it were, speechless. Judah, who had before sig­nalized himself in the very occasion of prevailing with his father to send Benjamin with them, thus replied, in the name of the rest:

‘We acknowledge, my Lord, Ju [...]'s oration▪ i [...] behalf of Benjamin, bold and masterly. that the crime of which our youngest brother stands guilty, merits the severest punishment; and should absolutely despair of his life, were it not for the proofs we have had of your clemency and goodness. Suffer yourself, therefore, to be actuated in this matter, not by the rigid maxims of distributive justice, but by that god-like benevolence which so emi­nently adorns your character. Let not those pe­rish who throw themselves on your mercy; and as you have delivered us from the famine, the most horrid of deaths, by a liberal supply of our wants, deign to extend your compassion, and spare the lives you vouchsafed to preserve. By these means (as preserving and sparing life are equally objects of mercy) your goodness will be enhanced; and to you we shall stand indebted, not only for the means of subsistence, but for existence itself. It seems that the Wise Disposer of Events has now afforded you a singular opportunity for the display of that most amiable of virtues, the pardon of an injury: let it be known then, that you are as humane as liberal; as merciful as charitable. It is praise-worthy to relieve the distresses of the indigent; but exalted characters display a clemency almost divine, when they remit punishment to offences committed against themselves. I am induced to be thus im­portunate, from a consciousness of our father's inconsolable grief for the fate of our brother Ben­jamin, as well as a desire of your adding to the ho­nours you have already acquired. Our own lives we consider of little moment, and would willingly resign them, were it not for the anxiety our deaths would surely give an aged parent. For his sake, not our own; for the sake of a father eminent for his piety and virtue, and to avert the miseries our punishment must inevitably entail on him, we are now your humble supplicants. The tidings of our fate, with the infamy of the cause, would put a period to his existence. Let lenity, then, for our venerable parent plead in our favour. It is yours either to take or spare our lives. Pronounce the pardon, and live long to reap the reward of con­scious goodness, of imitating the brightest of all the Divine Perfections: so shall the Almighty and Universal Father crown you with numberless bles­sings, for compassionating the case of the aged Ja­cob. In pardoning our brother, you give life to us all; inasmuch as our lives depend upon his. We cannot return to our father but with Benja­min. If you remain inexorable, we only request to be included in the punishment, as if we had been accomplices in the guilt; a more eligible death than, in consequence of the loss of our brother, laying violent hands on ourselves. I there might plead his youth and want of experience, but these considerations your candour will suggest: so that I will close the address I have the honour to prefer, with shewing, that, whether we are condemned through the inability of the advocate, or absolved through the spontaneous clemency of the judge, the merit will be wholly yours. If, after all, my Lord, you adjudge him to death, admit me as his substitute, and vicarious victim; but if you are pleased to sentence him to slavery, I offer myself in his place to bear the severest hardships, ^(a).’

Judah and his brethren now fell prostrate at the feet of Joseph, ^(b) whose feelings were so strongly impressed, that, having dismissed his attendants, he thus disclosed himself:

‘I cannot but applaud the affection you have shewn for your brother Benjamin, especially as, Gen. xl [...] ▪1, &c. Joseph makes himself known to his bre­thren. upon for­mer occasions, you have been so much wanting in fraternal regard for me. In this instance I have put your disposition to the test, and, from your present behaviour, am disposed to impute the evils which, through your proceedings, befel me, to the will of God, for wise and gracious purposes. The information I receive of my father's welfare, together with the manifest proofs of your ardent affection for my youngest brother, afford me the supremest pleasure; so that I blot from my re­membrance [Page 28] all former transactions, esteeming you the agents of Providence, in raising me to my pre­sent exalted situation, and convinced that it thus pleased God to bring good out of evil. Return home with these joyful tidings to your father, and share with him the common blessing a bountiful Providence has imparted lest he die with grief, and I am deprived of the happiness of an inter­view. Now depart, and bring back as speedily as possible, your father, with all your respective fa­milies into Egypt, that you may participate with me the blessings of plenty, during the five years of the famine yet unexpired. This hap­pened in the second year of the famine.’

Stung with remorse at their former treatment of so affectionate a brother, tears suppressed their verbal acknowledgement of his extraordinary goodness. Joseph, however, cordially embraced, and prepared for them a magnificent entertainment; after which they were honored with tokens of the royal munifi­cence, The Israe­lites go back to their fa­ther with royal pre­sents in their hands as presents for themselves, their father and families; and then dismissed by Joseph, with many presents of fraternal regard; which was shewn to his youngest brother, Benjamin, in a most distinguish­ed manner.

CHAP. VIII.

Gen. xlvi.1 to 34.WHEN Jacob learnt from his sons, on their re­turn, that Joseph was not only alive, but had attained to a degree of pre-eminence in Egypt next to the king himself, he returned unfeigned thanks to the Supreme Governor of the Universe for his in­finite mercies towards him, after he had been tossed a long time to and fro on the billows of adversity, and then made the necessary preparations for pay­ing him a visit.

When he came near the Well of the Covenant, he offered an oblation to God; but apprehensive that the fertility of the soil of Egypt might induce his posterity to fix their residence on that spot, by which means they would of course lose possession of the promised land of Canaan, he began to entertain doubts whether his proposed journey had the Divine sanction, Jacob seeks the Divine direction as to his journey into Egypt. and also whether his life should be prolong­ed to see his darling son Joseph, till it pleased the Almighty to give him an extraordinary manifesta­tion of his Divine will.

One night on the journey he fell into a profound sleep, and being twice distinctly called on by name, and asking who it was that called him, he received from the Divine voice the following intimation: He is fa­vored with the Divine appearance. ‘Dost thou not know, O Jacob, that I am the God who protected thee and thy ancestors, who appear­ed for thee in all thy exigencies? who, contrary to thy father's intention secured to thee thine inhe­ritance? who brought about thy marriage in Me­sopotamia, and effected thy return into thine own country, crowned with opulence and a numerous progeny? When Joseph to all appearance, was lost, did I not raise him in Egypt to a dignity ex­alted next to that of a king? The design of my present appearance is, to direct thee in thy jour­ney, and to foretell that thou shalt depart this life in the arms of thy son Joseph, and that your de­scendants shall become a mighty nation, and pos­sess the land which I have promised them.’

Animated by this vision, he prosecuted his journey into Egypt with greater alacrity, having with him his sons with their families, amounting to threescore and ten persons. Their names, on account of their harshness, I should have omitted, were it not neces­sary to mention them, in order to convince those to the contrary, who imagine that we are not Meso­potamians, but Egyptians.

The sons of Jacob were twelve, The p [...]geny [...] Jacob [...] enu [...]ted. of whom Joseph went long before the rest into Egypt. The others are these, with their sons: Reuben, who had four sons, Hanoch, Phallu, Assaron, and Charmi. Si­meon, who had six, Jamuel, Jamin, Ohad, Jachin, Zoar, and Shaul. Levi, who had three, Garson, Chaath, and Merari. Judah, who had also three, Sa­lah, Pharez, and Zarah; and two grandsons by Phares, Esron and Amyr. Issachar, who had four, Thulas, Phuas, and Samaron. Zebulon, who had three, Saran, Elon, and Jalel. These were the chil­dren that Jacob had by Leah, who carried with her Dinah, her daughter; the number of whom, with their offspring and attendants, amounted to thirty-three persons. Jacob had, by Rachael, two sons, Jo­seph and Benjamin. From the former descended Ma­nasses and Ephraim; from the latter, Bolau, Bac­charis, Asabel, Gera, Naaman, Ies, Ros, Momphis, Opphis, and Arad, who, added to the other thirty-three, amount to the number of forty-seven.

These were the legitimate issue of Jacob. By Bil­hah, his concubine, he had two sons, Dan and Naph­thali. The former had only one son, Usis; but the latter had four, Jesel, Guni, Issares, and Sellim, which, added to the above number, make fifty-four. By Zilpah, his other concubine, Jacob had two sons, Gad and Assar. The former had seven sons, Sopho­nias, Augis, Sunis, Azabon, Aerin, Eroed, and A­riel. The latter had one daughter, Sarah, and six sons, Jomnes, Isus, Isuis, Baris, Abar, and Melchiel; which sixteen, added to the former, amount to se­venty persons, without including Jacob himself.

As they drew near their journey's end, Judah was dispatched to announce his father's approach unto Joseph, who immediately set out to meet him. The interview happened at a place called Heros, or Heli­opolis, and was of so affecting a nature, A [...] betw [...] Jacob his [...] Josep [...] that both fa­ther and son almost sunk under mutual transport.

Joseph desired his aged parent to proceed by slow and easy journies, while he himself, taking five of his brethren, hastened to the king to pay their de­voirs, before the arrival of the rest of the family in his dominions.

Pharaoh, pleased with the news, enquired of Jo­seph into the nature of their occupations, in order that he might assign them proper employment. He replied, that they had, in general, been trained to rural pursuits, and that the pastoral life was what they mostly affected. The design of this answer was, that, by living contiguously, they might be the better able to concur in their assiduities to their aged father; and also to suppress any envious emotions in the minds of the natives, that might arise from the fa­mily interfering with their professions, as the Egyp­tians had little or no knowledge of pasturage.

When Jacob was introduced to the king, and had paid his obedience with the usual formalities, Pha­raoh courteously raised him, and enquired his age. Being answered one hundred and thirty, and express­ing much surprise, Jacob gave him to understand, that the lives of his ancestors had been extended to a much greater length. The king then gave permis­sion to him and his family to reside at Heliopolis.

As the earth received no moisture, The [...]mine [...] crea [...] Egypt. either from the kindly rain of heaven, or the usual overflowing of the Nile, the famine raged, of course, with more severity, and horrid were the calamities thereby en­tailed. The situation of the poorer and common sort was piteous beyond description; for, having laid in but a very scanty store, and not being able to ob­tain a supply without ready money, when that was exhausted, they were reduced to the necessity of ex­changing their cattle, slaves, lands, nay their last little all, to procure grain from the king's granaries, to protract a needy miserable life. When, by these means▪ they became totally destitute, they were aban­doned to a desolate world, that the king might secure their bartered possessions: but the priests ^(a) were [Page]

[Page 29] exempted from this rigorous treatment, and permit­ted to continue in the possession of their landed pro­perty. Such, however, was the general calamity of the nation, that the minds and bodies of the people were affected to the greatest degree, and equally embarrassed to devise means of subsistence.

The policy of Joseph, the gover­nor, proves fortunate.But when, at length the river overflowed, watered the earth, revived drooping nature, and produced a fertile aspect, Joseph made the tour of the king­dom, and summoning the respective landholders, restored to them such parts as they had sold to the king, All Egypt pays a fifth part of its [...] to the king, [...]cepting the lands of the [...]. on condition of their paying a fifth, as tri­bute to him by virtue, of his prerogative; and then enjoined them to the same diligence in their im­provements, as if they were to derive the emolu­ments resulting from the whole.

Transported at the returning prospect of plenty, and the restitution of their landed property, the people applied themselves to agriculture with unre­mitting assiduity; so that, by this well-timed act of policy, Joseph established his own authority in Egypt, and increased the standing revenue of all its succeeding monarchs.

Gen xlix.33, &c Death of Jacob.The good old Jacob, having resided with his fa­mily in Egypt seventeen years, at length expired in the presence of his sons, in the 147th year of his age. After commending them to the Divine blessing and protection, and prophesying that the posterity of each of them should hereafter possess a part of the land of Canaan, as well as bestowing the highest en­comiums on Joseph, for his singular piety towards God, and parental and fraternal affection towards him and his brethren, he enjoined them to receive Joseph's sons Ephraim and Manasses into their num­ber, and admit them to a participation of the land of Canaan, when it should be divided according to the Divine prediction. His last request was that he might be interred in Hebron.

Joseph makes a magni [...] ­c [...]t fune­ral for his father.Jacob, in piety and virtue, followed the example of his worthy progenitors, and was as eminently fa­voured by especial tokens of the Divine regard and protection. By the king's permission, Joseph caused his body to be conveyed to Hebron, and there inter­red him, with due honours, in the sepulchral tomb of his ancestors. When the funeral rites were perform­ed, his brethren expressed much reluctance at re­turning to Egypt; still apprehensive, from conscious guilt, of Joseph's resentment, especially as they had lost their advocate in the death of their father; but he quieted their suspicious, brought them back, en­dowed them with large possessions, and continued to shew them every instance of brotherly kindness.

This eminent character paid the debt of nature when he had attained to the age of 110 years. Jo­seph possessed very singular and shining talents, [...] Gen. 1.26. equally adapted to acquire and maintain the highest preferments. The rest of the brethren lived with honour, and died in peace in Egypt, and were, at the respective periods of their demise, conveyed, by their surviving relatives, to Hebron, in order to be interred in the tomb of their ancestors. The bones of Joseph were afterwards conveyed by the He­brews, on their departure out of Egypt, into Ca­naan, according to his own express injunction, ^(a) But of this, and other transactions relative to the Jewish nation, we shall treat in due order.

CHAP. IX.

Exod. i.1. &c.THE Egyptians being addicted to luxury and ef­feminate pursuits, and of course averse to la­borious exercises, Envy of the Egyptians towards the Hebrews. it was natural for them to con­ceive an ill-will and hatred towards the Hebrews, who, by dint of industry, crowned with the Divine blessing, had rendered themselves a numerous and formidable people.

The advantages resulting from the political ad­ministration of Joseph being now forgotten, and the crown transferred to another line, it became the study and delight of the Egyptians to devise means for oppressing the Hebrews; such as cutting trenches for carrying off the river Nile in small streams, encompassing the city with walls, and rais­ing fortifications and banks, to prevent any damage that might arise from inundations. The stupendous pyramids, monuments of Egyptian folly and vani­ty, which remain to this day, were raised by the art and labour of our nation, which was subjected to Egyptian vassalage for the space of 400 years. The Israel­ites spend 400 years in bondage in Egypt.

In process of time an event occurred which exas­perated them more against the Hebrews; for one of their scribes, or magi (to whose judgment and opinion the people in general paid a most implicit deference,) informing the king, that, about that period; Prediction concerning Moses causes the king to issue an e [...]ct for the exter­mination of all the m [...] chil­dren of the Israelite [...]. an He­brew male child would be born, who should humble the power of the Egyptians, and exalt that of the Israelites to so great a degree, as to acquire immor­tal honour, Pharaoh, alarmed at such intimation, in­stantly issued his royal edict, commanding that all male children, henceforward born to the Israelites, should be immediately cast into the river and drewn­ed. He likewise commanded the Egyptian ^(b) mid­wives minutely to attend to the state of the preg­nancy of the Hebrew women, and annexed the pe­nalty of death to the whole family of such as should dare to attempt an evasion of the purport of the edict, by concealing the birth of any child:

The calamity of the Hebrews, on this occasion, was beyond description; not only as i [...] subjected them to the loss of their children, and, in some degree, rendered them accessary to their deaths, but as it must eventually have tended to the extirpation of their race. Human efforts, however, opposed to the Divine will, must at length prove abortive. The Hebrew child, alluded to by the scribe, was horn, and brought up, notwithstanding the terror of the edict, and the scrupulous investigation of the king's spies, and lived to fulfill what was perdicted con­cerning, him to the utmost extent.

Amram, an Hebrew of noble birth, a [...]ious, at the last stage of his wife's pregnancy, both from motives of natural affection, and the loss the na­tion must sustain through want of male progeny, had recourse, by prayer, to the Father of Mercies, the all-wise God, that he would vouchsafe his protection to his long favoured people, and avert the impend­ing ruin that threatened their nation.

The Almighty appeared to Amram in a dream, God an­swers the prayer of Amram by a vision in his sleep. exhorting him to be of good courage, nor despair as to future events, for the piety of his ancestors being ever before him, he would, in due time, ac­complish the deliverance of their descendants, as he had formerly interposed in their favour. He was pleased to remind him, that he had brought up Abraham alone out of Mesopotamia into Canaan, and there placed him in a blissful situation; that he had favoured him with a son by his wife, who had long been barren; that he had rendered his children rich and powerful, bestowing Arabia on Ishmael, on the sons of Chetura the country of the Trogl [...]dytes, and upon Isaac the land of Canaan; and that the name of Jacob had not only acquired renown amongst foreign nations for his personal atchiev­ments, and the immense possessions of his descen­dants, but that, from the inconsiderable number of [...]0 persons in family, who accompanied their father into Egypt, they were now increased to upwards of 60,000. He then assured him of his care and protec­tion, both as to the nation in general, and himself in particular; that the male child, whose life the Egyp­tians sought, should be born, elude their artifices, effect the deliverance of the Hebrews from their bondage, and obtain thereby an immortal name, not only amongst his own people, but throughout most distant realms; and lastly, that this victorious instru| [...] [Page 32] him, that, having rescued the Hebrews from Egyp­tian bondage, an oblation should be offered on this very spot.

Such were the intimations communicated to Moses out of the flame, after which he thus expressed his wonder and adoration: ‘To distrust thy power, manisted to me and my ancestors, would, O Fa­ther of Mercies, be culpable in the highest degree; yet may I presume to express my doubts of my ability through want of power of speech, to per­suade my countrymen to leave the place they now inhabit, Moses ex­cuseth him­self from going against the Egyptians. and follow me whither I am to conduct them; also, of the possibility of prevailing with Pharoah to permit them to depart, as, through their toil and industry, the Egyptians daily in­crease in opulence.’

The Almighty was then pleased to animate him with the promise of every necessary aid, whether of speech or action, Exod iv.1, &c. for the accomplishment of the great and important purposes of his will; and, to confirm the same, ordered him to drop his staff upon the ground, Moses's rod turned into a serpent, his right hand be­coming le­prous, and the water turned into blood, three mira­cles encou­rage him to under­take the conduct of the Israel­ites which having done, a serpent crept upon the place, and winding itself into a circular figure, erected his crest, as if in defiance of those who should assail him, and then resumed its former figure of a staff. He was then commanded to put his hand into his bosom, which having obeyed, he drew it out white as chalk, and soon after it recovered its natural colour. He was next commanded to draw water out of an adjoining well, and pour it on the ground, when it appeared of the colour of blood. Whilst he was lost in amazement at these wonders, he was ex­horted to assume resolution, and assured that he should meet with such aid as should enable him to overcome every difficulty. He was also enjoined to display these signs in the face of men, to estab­lish them in a belief that he executed the Divine commands at the Divine will, and by the Divine power and authority. The voice commanded him to hasten with all possible speed into Egypt, to the re­lief of the Hebrews thus grieviously oppressed.

Moses, encouraged by these extraordinary reve­lations of the Divine will and pleasure, entreated the exertion of the same power in Egypt, if it should be necessary. He also supplicated, that the Divine Be­ing would deign to communicate to him the appel­lation by which he should invoke him, when he of­fered the oblations according to command, and this favour was most graciously vouchsafed. By this especial power vested in Moses, and the signs which appeared to him in the burning bush, he was con­firmed in the truth of God's promises of his protec­tion, and rendered fully confident that he should deliver his countrymen from the calamities they suffered in Egypt.

CHAP. XIII.

HAVING received authentic intelligence of the death of Pharoah, from whose tyranny he had fled, Moses requested of Jethro permission to go into Egypt, to attempt the deliverance of his country­men; and taking with him his wife Zipporah, the daughter of Jethro, and the two children, Gershom and Eleazer, whom he had by her, set forward ac­cordingly. Moses de­parts from Midian to go into Egypt. Gershom in the Hebrew language, sig­nifies foreign and Eleazar favoured by God; and these names were given them as a token that Moses had escaped from amongst the Egyptians by the assis­tance of the God of his fathers.

As he approached the borders, he was met on spe­cial appointment, by his brother Aaron, to whom he communicated the revelation of the Divine will, as he had received it on the mountain. As they ad­vanced, the principal men of their nation came forth to meet them; when it was found requisite for Moses to display his power of working miracles, as the most effectual means of gaining their confidence in the Divine promise, that they should be delivered from their oppression. When he found that the He­brews, animated by a spirit of liberty, were disposed implicitly to obey whatever he should enjoin them, Moses [...] commission to the [...] king, and [...] the won­ders he [...] he presented himself before the king, (who had lately succeeded to the throne) and having laid before him the signal services he had rendered the Egyptians, at the very juncture of their sustaining the most igno­minious treatment from the Ethiopians, who had ra­vaged their country, and rendered them a bye-word amongst nations, recapitulated the dangers he had encountered for their deliverance, and recited the occurrences that had passed on Mount Sinai, toge­ther with the extraordinary revelations communi­cated to him there, he exhorted the king by no means to oppose the Divine will.

Pharoah treated his representation with raillery; whereupon Moses proceeded to display the miracles as wrought upon the mount: but this, instead of convincing, incensed him the more, insomuch that he reviled Moses as a slave lately escaped from Egyp­tian bondage, who now endeavoured by the aid of magic, to impose himself on the credulity of the peo­ple, as a mighty man of wisdom and valour. To confirm his opinion; the king ordered some magi­cians to be called in, and to demonstrate that the Egyptians were skilled in those arts, which, though Moses declared them to be Divine operations, were, he affirmed, mere human devices to delude the vul­gar. The magicians, at the royal command, casting their rods on the ground, they became to appear­ance, serpents. Moses, unaffected by this circum­stance, cooly assured the king, that though he by no means despised the learning of abilities of the Egyptians, He was [...] all the [...] o [...] the [...] as well [...] with [...] power the signs he had wrought as far surpassed their magic art, as the Divine power transcends the human. To demonstrate this, he dropped his staff on the ground commanding that it should change into a serpent. The transformation was instant; and that particular ^(a) serpent having devoured those produced by the art of the magicians, Moses took it up and it reassumed its form of a staff. Moses's [...] de­vours the fictitio [...] serpe [...] [...] m [...]cians.

But this effort, on the part of Moses, had the same effect with the king as the former: therefore, to re­taliate what he judged an imposition to reflect dis­grace on the Egyptians, he issued immediate orders to the superintendants of the works to double their ta [...]ks, Th [...] [...] enjoined more grievous tasks. nor grant them the least intermission from the severest labour. To add to their toil, they were no longer indulged with straw to make bricks, but re­duced to the necessity of providing that material in the night time, after they had been fatigued with the excessive hardships of the day.

Moses, however, was not in the least dismayed, either at the menaces of the king, or the vexatious importunity of his countrymen; but bravely perse­vered in the design he was determined to accomplish. To this end he applied to the king for permission for the Hebrews to go to Mount Sinai, to offer up a so­lemn oblation to God. He urged his importunity, by representing the importance of the Divine fa­vour on the one hand, Moses en­deavour once [...] to work upon the kings ob­stinate temper, [...] without effect. and the indignation and con­sequent calamities he would entail on himself, his children, and people, on the other hand, should he, by persevering in his obstinacy, render them objects of the Divine vengeance. He concluded, however, with declaring, that, at all events, the Hebrews would effect their deliverance, and the Egyptians meet with the punishment due to their obstinacy and disobedience.

CHAP. XIV.

AS Pharaoh still continued obdurate, and despised both the menaces and admonitions of Moses, the severest calamities soon befel the Egyptian nation. To these I shall circumstantially attend for three di­stinct causes, viz. as they were punishments never inflicted on any nation before; as they confirmed the predictions of Moses; and as they afford a lesson to mankind, not to incur the Divine displeasure, by an obstinate perseverance or disobedience to his will.

The first calamity that befel the Egyptians was the river Nile being turned into blood, [...] so that the people [Page]

[Page 33] were deprived of all means of quenching their thirst, as they had no other fountain of water: besides, the water was not only changed in colour, but in qua­lity, and affected those, whose parching thirst com­pelled them to drink, with the severest pains. To the Hebrews its former taste remained, and it there­fore answered its former purposes.

Prevailed on by this alarming incident, Pharaoh issued his licence for the departure of the Hebrews; but the cause no sooner ceased than he revoked it. The whole country was then infested with frogs ^(a), [...]d plague [...] multi­ [...]ude of fil­ [...]hy frogs. which abounded in the river to such a degree, that, dying and becoming putrified, the water was ren­dered nauseous and loathsome. They also corrupted their food of every kind, and caused a stench to ex­hale deadly and poisonous in its effects. This cala­mity inclined the king to recoil again; and he no sooner consented that Moses should proceed on his journey with the Hebrews, than it ceased, and the face of nature re-assumed its wonted form. But this plague was no sooner removed, than the obstinacy of Pharaoh brought on a third, which was a swarm of lice, [...]d plague▪ [...] that corroded the bodies of the Egyptians in a most miraculous manner; nor could any means be found to counteract the malignity of these pestife­rous vermin, or effect their extirpation. Pharaoh, again dreading the extermination of his subjects in a manner of all others most infamous, gave the He­brews assurance of their departure▪ on condition that their wives and children should be left behind as ho­stages for their return. This incensed the Almighty the more, as it carried with it a presumptuous hope of over-ruling his Divine will, and argued a belief that it was Moses, and not Providence, that interposed in behalf of the Hebrews. The land was therefore covered with a vast variety of flies and insects, which not only proved fatal to many persons, [...]th plague. Of flies. but totally suspended the pursuit of agriculture; for what they did not distroy was killed by a distemper, [...]th plague. Murrain on the cattle▪ that was also baneful to the cattle. Notwithstanding these di­stresses. Pharaoh remained inflexible, nor would suf­fer the Hebrews to depart, but on the before mention­ed conditions. The Almighty was therefore pleased to punish his contumacy with sorer afflictions The bodies of the Egyptians were covered with ulcers, 6th plague. Of ulcers which proved mortal to many: but the king still persevering in his obstinacy, an extraordinary kind of hail, 7th plague. Hail. such as had never been seen before in Egypt poured down in torrents, and instantaneously de­stroyed the fruits of the earth. This was followed by a swarm of locusts ^(b), which nipped the rising grain, and blasted all their hopes of harvest.

Such judgments might be deemed sufficient to soften the most obdurate heart, and enforce acqui­escence with the Divine will; but Pharaoh, insti­gated by malice, sacrificed his subjects to his obsti­nacy, and impiously set the Almighty at defiance. He at length enjoined Moses to lead away the He­brews with their wives, but to leave their effects be­hind them, as an equivalent for the loss the Egyp­tians had sustained on their account.

Whilst Moses was remonstrating with him on the injustice of this proposal, which, if complied with, would take from them the means of offering an ob­lation to God, [...]th plague. Three days darkness. an impenetrable darkness, or fog, overspread the land of Egypt, which deprived many of their sight, and, by stopping respiration, proved mortal to others. The darkness having continued three days, and as many nights, without producing the due effect upon Pharaoh, Moses at length thus addressed him. ‘How long will you persist to tram­ple on the counsel of the Most High? It is the Divine command that the Hebrews depart; nor can you be freed from the curses of the Almighty but by obedience to his will.’ Incensed at this peremptory observation, the king threatened him with the loss of his head, if he even dared to renew his importunities in his presence. Moses replied, that he should urge him no further, but that, in a short time, both himself and the principal of his subjects would entreat the Hebrews to depart; which said, he withdrew.

But the Almighty, being pleased to give another proof of his vengeance against the Egyptians, com­manded Moses to enjoin the people to prepare the sacrifice by the tenth day of the month Xanthicus, that it might be celebrated on the fourteenth of the same month, and that he should then lead the He­brews away, with all their effects. This month is called by the Egyptians Pharmuthi, by the Hebrews Nisan, and by the Macedonians Xanthicus. Moses accordingly caused the necessary preparations to be made; and, on the dawn of the fourteenth day, the whole people (drawn up ready for a march) offered sacrifice, and, with small bundles of hyssop, purified their houses, sprinkling them with blood. Having supped, they burned the residue of the meat, as be­ing on the point of departure. To this day we retain this custom, calling the festival Pascha, that is to say Passage; because, on that night, The He­brews pass­over signi­fies a pas­sage. God having in mercy spared and passed by the Hebrews, struck the Egyp­tians with a terrible plague, which, in the course of a few hours, exterminated all their first-born; so that Pharaoh was harrassed with importunate solicitati­ons to dismiss the Hebrews. Sending, therefore, 10th plague The slaughter of the first born. for Moses, he gave immediate orders for their departure, supposing that their absence would exempt the coun­try from its accumulated plagues. The Egyptians made them ample presents to hasten their journey, and as a token of the intercourse and fantiliarity which had so long subsisted between them.

CHAP. XV.

THE Hebrews had no sooner taken their depar­ture than the Egyptians discovered much re­morse for the cruelties they had exercised over them. Exod. xii. The Israel­ites depart out of E­gypt. Having taken their route towards Letopolis, at that time deserted, though the spot on which Babylon was afterwards built, about the time that Cambyses depopulated Egypt, they arrived on the third day at Beelzephon, near the Red Sea. In this desert they lived upon cakes, lightly kneaded, and pre­pared with small heat, for the space of thirty days; for they had brought no more provision out of Egypt, than what was barely sufficient to serve them for that time. In commemoration of this scarcity, we still observe a feast for the space of eight days, called the feast of Azymes, or of ^(c) UNLEAVENED BREAD. The feast of unleavened bread.

The number of the Israelites, who came out of Egypt, including such only as were able to bear arms, are computed at six hundred thousand. Number of the children of Israel.

They took their departure from Egypt on the fifteenth day of the month Xanthicus, Time of their de­parture. 415 years from our father Abraham's settling in Canaan, 250 years from Jacob's arrival in Egypt, and in the 80th year [Page 34] of the life of Moses, whose brother Aaron was three years older than himself. Bones of Joseph car­ried away with them. They also carried with them the bones of Joseph, according to the injunc­tion he had laid on his descendants.

The Egyptians soon began to repent them of the dismission of the Israelites; and Pharaoh to conclude that all their calamities arose from the enchantment of Moses. They are pursued by the Egyp­tians. Forming, therefore, a resolution to pursue them, they provided the necessary implements of war not doubting but to overtake and bring them back to their late bondage, especially as they were unpre­pared for an attack, and harrassed with the fatigues of their journey. Enquiring their route, they pur­sued them with alacrity; though the badness of the roads was such, as not only to obstruct the progress of an army, Moses pru­dently leads the Hebrews near the Red Sea. but incommodious to single passengers. Moses conducted them this way, in order to foil the Egyptians, if they should be maliciously disposed to follow them, as well as to evade the discovery of the Philistines, who had conceived an ancient grudge to the Hebrews, their country bordering upon Egypt. Travelling therefore, through the desert, where he knew they must undergo many hardships, his intent was to bring them into Canaan, that he might after­wards lead them to Mount Sinai, there to offer up the oblation, according to the Divine command.

As soon as the Egyptians had overtaken the Israel­ites, they drew up in order of battle, amounting, in number to fifty thousand horse, two hundred thou­sand foot, attended by six hundred chariots. They had obtained every advantage; blocked up the He­brews between inaccessible rocks on the one side, and the sea on the other; and, by pitching their tents at the mouth of the aperture, cut off all possibility of their escape. In this embarrassed situation, unable to sustain a siege through want of provision, to effect their flight from being blockaded, or to maintain a battle through want of arms, they had no apparent resource but to surrender at mercy to the enemy. They now began to inveigh most severely against Moses, A tumult arises a­mong the Hebrews from their desperate situation. totally unmindful of the wonders performed by the Divine power through his agency: nay, they were driven to such despair, that notwithstanding his exhortation to rely on the arm of Omnipotence, they were ready to express their resentment by ston­ing him, and then voluntarily resigning themselves to the thraldom of the Egyptians. To this they were instigated by the piercing cries of the women and children, who had nothing in view but immediate destruction. Moses bore the invectives of the multi­tude with the calmest composure, nor discovered the least diffidence of the Divine promises. Assuring them that the Almighty would not suffer them to be subject­ed to their enemies, he thus addressed them; ‘If your interest and concerns had been under the di­rection of human prudence only, Moses ex­horts the people to rely on the Divine pro­tection. you would have been justified in your doubts and suspicions of the event; but your distrust of the Divine Power shews at once your impiety and your folly, especially as you have had such convincing tokens of his care, in your deliverance by me, at a time most unexpected. This should encourage your hope, that God will extricate you out of present difficulties, as he has out of former, though they appear both to you and your enemies insurmountable, in order to dis­play his goodness and power. Rely, then, on the aid of Omnipotence, which can either elate or de­ject at pleasure. Be not dismayed at the terrific numbers of the Egyptians, nor despair of your lives, though escape seems impracticable; but re­member that the Almighty, if consistent with his Divine will, can level the mountains, and turn the sea into dry land.’

CHAP. XVI.

MOSES, having concluded his address, conducted the Hebrews towards the sea, in full view of the Egyptians; who, tired with the fatigues of the pursuit, declined the combat till the ensuing day. As soon as Moses arrived at the bank, Moses vent [...]er, [...] [...]stance [...] his [...] and [...] Exod. [...] 13. [...]. he invoked the Divine assistance, to the following effect:

‘Thou well knowest, Almighty Father, that hu­man force can never effect our escape from the ca­lamities impending. Thou alone, canst save this multitude who have forsaken Egypt at thine espe­cial command. We therefore commend ourselves to the protection of thy Providence, assured that by that means alone we can be delivered from the rage of the Egyptians. Manifest, therefore, thy power in our weakness; relieve and animate thy people, though, through distrust they have of­fended thee. Thou canst free us from the diffi­culties with which we are surrounded. The sea is thine, the dry land is thine, the expanse of the uni­verse is thine. The sea shall divide itself at thy command; the powers of the air shall also obey.’

Having thus invoked the Divine protection, The [...] Sea [...] itself. he struck the sea with his rod, which suddenly divid­ing ^(a) and retiring back, left a dry passage for the escape of the Hebrews. Moses immediately entered and commanding the multitude to follow him, they boldly marched through the passage thus opened, congratulating one another on the danger of their enemies, and their own miraculous preservation, through the interposition of Divine Providence. The Egyptians at first thought, that, raving with des­pair, they had precipitated themselves into perdi­tion; but observing them make a considerable pro­gress, without the least obstruction in their passage, they also determined to follow, and, ordering their cavalry to keep in front, marched with their whole army. While the Egyptians were employed in put­ting on their armour, the Hebrews had reached the opposite shore, which further animated the former to follow them without the least suspicion of danger or difficulty; ignorant that the passage was opened for the Hebrews alone, and impassible to any others. As the whole body of the Egyptians was proceeding up the channels, the sea again diffused itself, and, [...] with a force reverberated by the driving winds, over­whelmed them in the waves. Impetuous showers, attended with roaring peals of thunder, and almost incessant flashes of lightning, added to the horrors of the scene, which exhibited the most tremendous to­kens of the Divine vengeance; and so total was their destruction, that not one escaped to carry back the tidings of this awful catastrophe.

The Hebrews were transported beyond degree at their own signal deliverance, and the overthrow of their enemies, and, as a testimony of their gratitude, passed the night in offering up praises and thanks­givings, and singing hymns, which Moses had com­posed and adapted to the occasion.

I have recited these occurrences as they stand re­corded in holy writ; nor let any person suspect the credibility of them, since, not long ago, the sea of Pamphylia divided itself, and opened a passage for Alexander, king of Macedon, when the Al­mighty was pleased, by his means, to subvert the Persian empire. This fact is attested by the seve­ral historians who have recorded the memorable deeds of that renowned monarch.

The next day the arms and baggage of the Egyp­tians were carried, by the force of the waves, Mos [...] the [...] they [...] armed Mount Sinai. to the Hebrew camp, which Moses considering as a token of the Divine regard, he caused to be collected for future use, and then led the Hebrews to Mount Sinai, to offer up their oblations to the Almighty for their signal deliverance, according to his own especial command.

CHAP. I.

[...]ev. [...]THE joy resulting from the Israelites late deliverance was soon damped by a suc­cession of difficulties in their progress to Mount Sinai ^(a), the country being desert, and destitute of food, [...] water, and provisions of every kind, for man and beast. The water that, by com­mand of their leader, they had brought with them from the places through which they lately passed, being now expended, they were under the necessity of sinking wells, at immense toil, through the hard­ness of the ground; and after all their labours the wa­ter was by no means adequate to their wants, either in quality or quantity. Proceeding on their journey, they arrived, about dusk, at a certain spot, which, from the brackishness of its water, they called Marah, that is bitterness, and, being fatigued with travel and fasting, resided there for some time. To this they were induced on account of the well, which, though in­competent to the full supply of so numerous a body, afforded them considerable relief. Besides, they were given to understand, by their scouts, that, in their progress, they would find the water wholly unfit for their own use, as well as that of their cattle.

When Moses observed the general despair that prevailed amongst the multitude, and reflected that his people were not composed of a body of men pos­sessed of fortitude to sustain hardships, but comprised a promiscuous collection of women and children, who could not suppress the feelings of nature, he was extremely concerned, as if he had been the author of this calamity; which, added to the intreaties of the women in behalf of their children, and of the men in behalf of their wives, he had recourse, by suppli­cation to the Father of Mercies, that he would gra­ciously interfere in their present exigency. His re­quest being granted, he took a piece of wood, cleft, and cast it into the pit, assuring the people, that the Almighty was disposed to accord to their desires, provided they would with alacrity perform that which should be commanded. On their expressing their conformity, he enjoined the strongest men amongst them to draw water, assuring them, by way of encouragement, that when the well was nearly exhausted, the residue would be potable. The event justified his declaration; for the water, purged by agitation, became agreeable to the palate, The better waters of Marah made sweet and re­freshed the parching multitude.

They hence removed to Helim, or Elim, a region which at a distance, afforded a pleasing prospect, being adorned with palm-trees, but on a nearer sur­vey, presented a barren aspect; for these palm-trees [Page 36] were but seventy in number, and those reduced in growth and sap from the dry and gravelly quality of the soil. There were also twelve springs; but the avenues were so contracted, that, instead of flowing, they could only be said to drop; and, on removal of the cloging sand by diging, the water was so mud­dy as not to be potable. The trees too, from con­tinued droughts, yielded no fruit.

The wants of the Israelites increase on their remo­val to Helim. Again they threaten Moses.The multitude again exclaimed against Moses, as the author of all their miseries; and their provision being exhausted, and no hope left of a supply, were reduced to their former state of despair, and threa­tened to vent their fury upon him in the same man­ner as before. But though he found the people thus wickedly incensed against him, he doubted not of the Divine assistance; for, conscious of his integrity, [...] presented himself in the midst of those who were most clamorous, and were preparing to stone him. Being well acquainted with human nature, and en­deavouring to touch the passions by the prevailing force of his elocution, he found means to appease their indignation, by exhorting them not to suffer present ills to obliterate from their minds past bles­sings, but rather to expect deliverance from their woe [...] by the providential interference of that God, who, to make trial of their resignation to his will, and to impress them with a just sense of former miracles wrought in their behalf, permitted them to labour under these adversities. Moses ex­postulates with the multitude on their rashness & ingrati­tude. He represented to them, that, to repine under their trials, argued at once the highest impiety and ingratitude, as well as con­tempt of the Divine will, in obedience to which they forsook Egypt; and added, that they were very cul­pable in persecuting, with unabated rigour, the agent employed in bringing about the Divine pur­poses, as he had ever acted with uprightness, and in strict conformity to the Divine command.

Enumerates many in­stances of the Divine favour and protection, and draws from thence the most perti­nent inferences, by way of council & advice.He then proceeded to enumerate these particu­lars: That the Egyptians were first tormented, and then exterminated, for endeavouring to detain them in opposition to the decree of the Almighty: that the water of the very river, to their enemies rendered noxious, to them remained sweet and re­freshing: that the very sea, which retired and opened to them a passage, again diffused itself, and over­whelmed the Egyptians in one general inundation: that, being without arms, they were amply supplied: th [...]t they had been frequently delivered from imminent danger, nay, from death itself: that since the power of God was infinite, they should not des­pair of its effects, but sustain their ills, with patient resignation, persuaded that their deliverance, though late, was certain: that the delay, in redressing their grievance, was to make trial of their fortitude and constancy, in bearing the wants of natural refresh­ments as men, rather than have recourse to means, unbecoming the rank of creation in which they stood. And concluded with observing, that though he was less solicitous for his own life than their safety, he could not but dissuade them from rising against him, lest it should be deemed an impeachment of the Di­vine Wisdom and Government.

The multi­tude are appeased.Having thus calmed their rage, and repressed their fury, he deemed it proper to address himself to the Father of Mercies: accordingly, therefore, ascend­ing an eminence, he supplicated Him to shew com­passion to the people in the relief of their exigencies, and implored his forgiveness of their repeated devia­tions from their duty, as they arose from a pungent sense of their calamities. The Almighty, having vouchsafed to promise his speedy aid, Moses came down to the multitude, who, observing a transport of joy on his countenance, no longer gave way to despair, but changed their former melancholy for a habit of chearful complacency. Moses then in­formed them, that he came to bring them imme­diate remedy for their wants; when a vast number of quails ^(a) (birds that abound in the gulph of Arabia) rapidly flew across the sea, and being wearied with a long flight, The [...] of [...] fell in the center of the camp of the He­brews, who caught and devoured them as a repast sent by Providence to relieve their outrageous fa­mine. Moses, as in duty bound, returned grateful acknowledgements to God for his present aid and future promises. This relief was succeeded by a sup­ply of another sort; for while Moses stretched forth his hands in prayer, the dew fell, Afte [...] [...] by [...] which adhering to them, he supposed to be a kind of food sent from heaven; and, on tasting, found it to be very pleasing to the palate. Addressing the people, who supposed it to be snow, as it was then the usual season for its descent, he informed them it was not the ordinary dew of heaven, but a substance providenti [...]lly sent for their food and nourishment. Having eaten of it himself, he presented it to them, and they were great­ly refreshed. In flavour it resembled honey, in odour bdellium, and in form the seed of coriander; so that it was gathered with the utmost care.

No individual was permitted to gather in one day more than the measure of an assaron, (the tenth part of an ephah); a precaution taken to prevent the stronger from encroaching on the weaker, in gather­ing more than sufficed them. Those, indeed, who sought to provide more than the limited quantity, were frustrated in their expectations; for that which remained till the next morning became bitter, and overrun with vermin. So nutrimental was this food, that it was of itself sufficient sustenance; nay, to this day, a flower is to be seen in that country bearing some resemblance of that with which Moses was so pecu­liarly favoured. The Hebrews called it manna ^(b); for, in our language, the word man is an interroga­tion, signifying, What is this or that? Upon this food they lived forty years, that is, the whole space of time they were in the desert.

Upon their arrival at Rephidim they were much distressed for want of water, and again became in­censed with Moses, who, as his never-failing re­source, applied himself, in humble supplication, to the Giver of every good and perfect gift, beseeching him, that, as he had vouchsafed them food in the direst necessity, he would now be graciously pleased to afford them drink, without which they must ine­vitably perish. The Almighty was pleased to attend to his supplication, and assured him that a fountain should spring from a spot whence he least expected it He then commanded him to strike, with his rod, an adjacent rock, in the presence of the people, and they should be supplied with water without the least pains or labour. Moses had no sooner obtained the promise, than he hastened to the multitude, who waited with the utmost impatience his descent from the rock, where he had addressed the Almighty in their behalf. He immediately communicated to them the Divine assurance of relief in their present cala­mity, by causing a fountain to flow from an adjacent rock. Whilst they were lost between doubt and ex­pectation, Moses struck the rock ^(c) with his rod, [Page]

[Page 37] and there issued forth a most copious and limped stream, [...]ey are [...]plied by [...]yyyyyyy [...]er issu­ [...] from a [...]. to their great surprize as well as consolation; for they soon found that the water was grateful to their taste, and a peculiar instance of the Divine power and bounty. Moses was now held in the greatest veneration, as highly favoured of God, whose miraculous interposition they gratefully ac­knowledged, by offering up oblations and solemn thanksgivings. The sacred records, which are de­posited in the temple of Jerusalem, declare that Mo­ses, at the especial command of the Most High, in this manner caused water to issue from the rock.

CHAP. II.

[...]d. xvii. [...].THE increasing numbers and powers of the He­brews now spread an alarm throughout the ad­jacent countries▪ insomuch, that embassies were sent from one to the other to concert the means of their expulsion and extirpation. The inhabitants of the country of Gobol and the city Petra, called Amale­kites, the most warlike of all the neighbouring na­tions were peculiarly active in this expedition. The kings of those districts stirred up each other, as well as those who lived contyiguous, [...] Ama­ [...]tes and [...]ghteous [...] nat [...]ns [...] to wage war against the Hebrews; alledging, that they were an army of aliens escaped from Egyptian bondage, and recom­mending it as a maxim of sound policy to make the attack in the desert, before their numbers and power increased, rather than, by delay afford them an op­portunity of possessing themselves of lands and ac­quiring additional strength to sustain a conflict. These considerations having been duly weighed by the several combined parties, it was unanimously re­solved to commence hostilities against the Hebrews. Moses, suspecting no hostile proceedings, was rather alarmed at receiving intimation of their design; but when the enemy was in sight, and there was an inevi­table necessity for hazarding an engagement, a ge­neral panic and confusion prevailed throughout the Hebrew camp, from a dread of entering upon action with men well prepared, and trained to the exercise of arms. Moses, therefore, emboldened them to the con­flict, [...] in an [...] the [...] of the [...]rews. by reminding them of former exertions of the Divine Power in their behalf, as a ground for reli­ance on future assistance; and observing, that how­ever inferior they might be, in point of weapons and ammunition, to the enemy, as they had the arm of Omnipotence engaged for them, they need not doubt of success. This he enforced by adding, that, in the severest contests with famine and thirst, and the pe­rils of blockade, they had been brought off more than conquerors through the same resistless power.

[...]Having then animated the multitude, he sum­moned the chiefs of the respective tribes, and en­joined the younger to obey the elder, while he en­forced an universal obedience to the command of the general. Spurning danger, and glowing to enter upon action, which they hoped would terminate their calamities, they anxiously pressed to be led against the enemy, that their ardour might not be abated by an untimely delay.

From the whole multitude he selected Joshua, the son of Nun, of the tribe of Ephraim, as commander in chief, being a man expert in arms, patient of la­bour, and zealous for the honour of God, according to the instructions he had imbibed from Moses his preceptor. A party was ordered to take their stand round the water, and another stationed so as to guard the camp. [...]essary [...]ara­ [...]s for [...]on They continued all night under arms, ex­pecting the signal for a general attack. Moses passed the night without sleep, giving instructions to Joshua respecting the disposition of the army. At day-break he again encouraged the troops by an address, ex­horting Joshua, as commander, to acquit himself in a manner worthy of the rank he held, and the cause in which he was engaged; and the Hebrews in ge­neral, whether superior or subordinate to sustain the conflict as became good soldiers. Having given the necessary orders, he commended them to the pro­tection of God, and delegating the command to Jo­shua, retired to a mountain.

The engagement was maintained for some time with equal fury and doubtful success. Whilst Moses extended his hands the Hebrews had the advan­tage; but, as he observed, that, when they drop­ped through fatigue, the enemy prevailed, he re­quested his brother Aaron, and Hur, the husband of his sister Mariam, to support his hands in an erect posture. This being done, the Hebrews charged the Amalekites with such resolution, that had not night put an end to the contest, a general slaughter must have ensued. Our ancestors, however, The Ama­lekites are totally ro [...]ted. obtained a most glorious and seasonable victory; for, besides the renown they acquired by conquering so formida­ble an enemy, by becoming masters of their camp, they ammassed immense riches; whereas, before, they were deprived of the means of common sub­sistence. But this victory was attended with prospe­rous effects, future as well as present, as it not only reduced their enemies to submission, but afterwards rendered them the terror of surrounding nations. The spoils taken were very considerable; for besides a great quantity of gold and silver found in the camp, there were vessels and tables of brass, war-like im­plements accoutrements for men and horse, with every requisite for the complete array of an army. The Hebrews, elated by this conquest, were ready to undertake the most arduous exploits.

The next day Moses ordered the bodies of the slain to be rifled, and the scattered arms of those that fled to be collected. He conferred honours on those who had signalized their valour in the action, and, Moses dis­tributes praises & rewards ac­cording to merit, ap­points a festival [...] dedicates an altar to God the Conqueror, and advan­ces to Mount Sinai. with the concurrence of the whole army, bestowed the highest eulogium on Joshua, their commander. Not one He­brew fell upon the occasion. The hosts of the enemy were put to the sword. In token of their gratitude, an oblation was offered to the giver of all victory, and an altar erected with this inscription, To GOD THE CONQUEROR. He denounced the extirpation of the Amalekites, for having assaulted the Hebrews in circumstances of singular distress, arising from their situation in a desert, and their want of all necessaries. A general festival was then prepared; and thus con­cluded their first engagement from the day of their deliverance out of Egypt. After the multitude had been refreshed, Moses caused them to be drawn up in array, in order to supply such as were deficient, with the arms and ammunition taken from the ene­my. Proceeding by slow marches, they arrived, the third month after their departure from Egypt, at Mount Sinai, where Moses had the extraordinary visions already related.

CHAP. III.

JETHRO, the father-in-law of Moses, having re­ceived intelligence of his extraordinary success, Exod xviil.1. &c. Jethro congratu­lates Moses, his son-in-law, on his signal successes. came with his daughter Zipporah, and his two sons, to congratulate him upon the joyful occasion. Hav­ing offered an oblation to God, Moses prepared a ban­quet for the people, near the bush that withstood the flames, and thence took an opportunity for disposing them in ranks, according to the order of their respec­tive tribes. Aaron, Jethro, They cele­brate a sa­crifice, & festival to­gether, as a token of gratitude for the Divine protection. and the multitude in general, in hymns of thanksgiving, ascribed to the Almighty the praises due for their mighty deliver­ance. They likewise, with united voice, extolled the wisdom and virtue of their leaders, which had brought events to so fortunate an issue; while Jethro passed equal commendations on the people, and on Moses, as concurring in the atchievement of actions, at once honourable and serviceable to their country.

CHAP. IV.

JETHRO having remarked, in the course of ob­servation, that Moses was much embarrassed, by reason that reference was made to him to decide in the disputes and controversies that arose amongst the people, who most implicitly submitted their causes to his arbitration, from a firm persuasion both of his ability and integrity, [...] pr [...]nt counsel to Moses. took an opportunity of offer­ing his advice upon that subject. He counseled him [Page 38] to delegate matters of small importance to others, reserving to himself only those of moment in which the national interest was essentially concerned; for there were many persons to be found amongst the Hebrews competent to determine in ordinary pleas, though he alone was adequate to the weightier con­cerns of the people, considered in a collective view. "Persuaded said he of your virtues, and the recti­tude of your conduct towards the people, as the vice­gerent of God, suffer them to submit their suits to the decision of others, whilst you are devoted to those matters which more immediately respect the service of God, and the defence and glory of the people committed to your care. If, therefore, you will listen to my advice in human affairs, muster the whole army and appoint chieftains to preside over parties, com­posed of ten thousands, thousands, five hundreds, and fifties: over these, thus arranged, set judicial officers, who dividing them into thirties and tens, may deter­mine their suits and controversies. Let their titles signify the number over which they have charge, and let these speak by the people, as men of sound judg­ment, and inflexible integrity, hear and decide their differences. If any intricate matter arises, let it be referred to those who are highest in authority; and if it then remains undecided, The exa [...] ­plary can­ [...]r and justice of Moses. let the last appeal be to yourself. By these means right will be preserved in­violate the people, and you will have opportunity of attending to the service of God, and to your sup­plications for the general good."

Moses, convinced of the propriety of Jethro's counsel, made the respective arrangements, in exact conformity to his plan: nor did he arrogage to him­self the merit of the service, but publicly ascribed it to the political talents of his father-in-law. Indeed, Jethro is recorded by him, in his writings, as the author of these regulations, esteeming it a duty to give merit its due praise, and thereby testifying a mind discerning, candid, and ingenious.

CHAP. V.

MOSES, having convened the multitude, inform­ed them, that he must ascend Mount Sinai, to receive the Divine Commands, which he would communicate to them. Exod. xix. [...]. &c. Moses as­cends the tremen­dous mountain Sinai. At the same time he com­manded them to pitch their tents at the foot of the mountain, that they might be the more ready to re­ceive such intimation as the Almighty should be pleased to afford.

He then ascended the mountain, which is not on­ly the highest in that country, but, by reason of its craggy precipices, inaccessible, and formidable to the view; besides, an opinion prevailed, that it was the peculiar residence of the Divine Being. The He­brews, in obedience to Moses, took their stand at the foot of the mountain, in full expectation of the bles­sings he had promised to procure. During the space they expected the return of their guide, they ob­served a strict temperance, In the mean time the Hebrews purified themselves fea [...]ted and invoked the Divine Favour. abstaining from sensual gratifications, and purifying themselves for three days according to command. They also besought the Almighty, that he would favour Moses with a gracious reception, and, through his means, vouch­safe, to confer on them the promised blessings. After this they held a sumptuous festival, and array­ed themselves, their wives, and children, in their best attire.

On the third day, before sun rise, a cloud (such as never had been seen before) bore down upon their camp, and environed the place where they had fixed their tents. Though the sky, in every other part ap­peared serene, a sudden tempest arose in that quarter attended with boisterous winds, torrents of rain, peals of thunder, and flashes of lightning, A [...] te [...] [...]dica [...] [...] D [...] P [...] which not only diffused universal horror, but indicated that the Al­mighty was there present in an especial manner. Let those who read what I have recited, judge for themselves whether it be lawful for us to deviate from the letter of Holy Writ.

The Hebrews were greatly agitated by this tre­mendous event, and as they gave into the common opinion repeatedly specified, it impressed their minds with an universal dread; The [...] are [...] for [...] so that they kept within their tents, concluding that Moses had fall­en a victim to the Divine Displeasure, and momenta­rily expected their own extermination.

In this state of anxiety and consternation, Moses suddenly presenting himself to them, with a counte­nance full of joy and majesty, which dissipated their fears, and encouraged their hopes, especially as the late terrific appearances were vanished. Moses as­sembled the whole multitude in order that he might recite in their hearing the Commandments he had received from the Almighty; to which purpose he ascended an eminence, that he might be the better seen and heard, and thus addressed them:

‘The Almighty God, O Hebrews, He [...] and [...] will [...] to [...] who has ne­ver rejected my prayers, hath at this time received me with singular grace and favour, and vouchsafed to communicate to you, by my means, such rules and laws as if obeyed, will equally conduce to your interest and happiness. Estimate not the im­portance of what I am about to deliver by the in­trinsic merit of the agent, but the respect you owe to him at whose command it is delivered. It is not Moses, the son of Amram and Jochabel, who is about to give you these admirable precepts, but that Almighty Being who caused the river Nile to overflow with blood, and overwhelmed the Egyptians in great calamities for your deliverance. He who opened a passage for you in the midst of the ocean; He who supplied you with food from heaven in the direst extremity; He, who brought water from the rock to quench your thirst; He, who gave Adam and his posterity dominion over all things, both in earth and sea; He, by whom Noah was saved from the deluge; He, by whom our ancestor Abraham obtained the land of Ca­naan; He, by whose indulgence Isaac was born to his father and mother in an advanced age, by whom Jacob was blessed with a numerous and ho­nourable progeny, and by whom Joseph attained to the first dignities amongst the Egyptians. Let these, his precepts, therefore, be held inviolate, and esteemed more precious than your wives and children.’

This said he led the promiscuous multitude (men, women, and children) to a spot from which they might hear the instructions from the Divine Voice, that their authority might not be invalidated by the weakness and insufficiency of an human tongue. The [...] [...] the [...] of [...] An audible voice was then heard to proceed from the mountain, so that each individual distinctly compre­hended the several precepts, which Moses has trans­mitted to us, in the two tables of laws. I shall not state them word for word, according to the precise form in which they were delivered to Moses, but endeavour to express the sense and meaning, which seem to be to the following purport:

1. There is but one God, [...] of [...] who alone is to be wor­shipped ^(a).

2. No image of any living creature is to be wor­shipped ^(b).

3. We are not to swear rashly by the name of God ^(c).

[Page 39]4. The seventh day is to be kept holy, and not prophaned by labour ^(a).

5. Father and mother are to be honoured ^(b).

6. We must not commit murder ^(c).

7. We must abstain from adultery ^(d).

8. No man must steal ^(e).

9. False testimony must not be borne ^(f).

10. No man must covet any manner of thing that is his neighbour's ^(g).

[...] people [...]te a [...]er sy­ [...] of [...].The people having thus heard the declaration of God confirmed by the Divine Voice, were dismissed to their tents. But in a short time they importuned Moses to procure such laws as might serve for the better regulation of their government.

This he performed; but I pass them over at pre­sent, reserving them for the subject of a particular book.

[...] re­ [...]ds the [...] days.Soon after these occurrences, Moses, having gi­ven previous notice, re-ascended the mountain in the sight of the multitude; but being absent forty days, they became apprehensive that some ill had befallen him. Various were their conjectures concerning his fate. Some were of opinion that he was devoured by wild beasts, and others that he was translated to the Divine Presence: but the wiser party, who nei­their listened to, or were affected by, mere surmise, bore his absence with patient resignation, from a persuasion of his integrity, and the favour of the Almighty so frequently displayed towards him; though they could not but regret even a temporary loss of so wise and virtuous a leader. They durst not decamp, because Moses had enjoined them there to fix their tents, and await his return.

At the expiration of the forty days he appeared, having, during that space of time, taken no human sustenance. His presence diffused a joy throughout the whole multitude, whom he assured of the Divine regard for their welfare; adding, that, while he was absent, he had received intimation of the means of establishing their government on an happy and prosperous basis; and that it was the Almighty's especial command to them to erect a tabernable ^(h), into which he would occasionally descend, and which might be constructed on such a plan, as to be rendered portable from place to place, and there­by obviate the necessity of ascending Mount Sinai. He then displayed the two tables, including the Ten Commandments, as issued from the mount by the Divine Voice.

CHAP. VI.

THE multitude, overjoyed with what Moses had communicated to them, applied themselves, with the utmost assiduity, Large con­tribut [...]ons towards the build­ing of the tabernacle. to the building of the ta­bernacle. They chearfully contributed gold, silver, and brass, with store of wo [...] of a durable nature; also goats hair and sheep skins, dyed of different colours, and variously ornamented, together with wool, precious stones, and every material requisite for the completion of the work proposed. The ma­terials, thus liberally furnished, Names of the chief architects. Moses appointed ar­tificers, whose names are to be seen on the Sacred Re­cords, as follows: Bazaleel, the son of Uri, of the tribe of Judah; and Mariam, Moses's sister; and Aholiab, the son of Ahesamath, of the tribe of Dan. The people were so zealous for promoting the un­dertaking, by contributing materially, that Moses was under the necessity of issuing a proclamation, that he was authorised by the artificers to declare, that they had already sent in what was fully adequate to complete the building. Moses, as he had been pre­viously instructed, gave the necessary directions as to the model; and so zealous were the very women, as to emulate each other in preparing vestments for the priests, and every thing that could contribute to the honour and service of God.

The necessary preparations being made, Moses erects a ta­bernacle. a solemn festival and sacrifice were held at the particular insti­tution of Moses, after which they proceeded to the accomplishment of their important undertaking. The model

The outward court was to be 50 cubits in breadth, and 100 in length. On each side were to be 20 brazen pillars long-ways, and 10 a-cross: every pillar was 5 cubits in heighth, with rings and borders to it of silver. The bases were of brass, curiously wrought and gilt, fastened to the earth with pins of a cubit length, pointed at the end like a spear, which, by means of cords, that passed through the rings, con­nected the whole and secured it against the most violent tempests. It was also encompassed by a veil of curiously wrought linen, that hung from the cor­nices to the bases, and subserved the purpose of a general enclosure.

These were the dimensions of three sides of the structure. It was fifty cubits in front, the space of [Page 40] twenty was left open for an entrance, with two co­lumns on each side of the passage. These were co­vered with silver work; only the bases were of brass. To strengthen the work; six other planks, three on each hand, were conjoined, and a curtain curiously wrought, drawn over them. The grand entrance being twenty cubits wide, and five in depth, was or­namented with an elegant embroidery of flowers and figures of variegated colours, but not one re­presenting any living creature.

The positi­on of the tabernacle.In the center of this court stood the tabernacle, fronting the east, that it might receive the radiant beams of the rising sun. It was 3 [...] cubits in length, and 12 in breadth. One side of it looked towards the south, another to the north, and the back part of it to the west. The two sides were composed of 40 wooden planks, 20 on each side. They were of a quadrangular form, a cubit and a half in breadth and in thickness four fingers. They were plated with gold; two tenons to every plank; and two silver bases, with mortises to receive those tenons. On the west side were six other boards, likewise overlaid with gold, and connected in so masterly a manner, that they seemed an entire piece These twenty boards being each of them a cubit and a half over, just amount to the length of thirty cubits. The six boards on the western side were no more than nine cubits; but then they were joined by two planks, one at each corner, in the same position, and of the same length and breadth with the other, but much thicker, the more effectually to secure that side of the taber­nacle. There were golden rings or staples, driven into every plank, and disposed in such order, that they answered each other in a direct line. Through these rings passed several bars five cubits long, and plated with gold, which reaching from end to end, kept the whole quarter firm and compact. At the lower end of this structure the boards were all ar­ranged in the same manner, by passing a gilt bar through as many rings as there were plates, and ac­commodating one bar to another. There were more­over, bolts and staples at the corners, to connect ends and sides, which, with the help of mortises, to bind one piece to another, secured the tabernacle from the violence of wind and weather.

The [...]i­on and my­stery of the tabernacle.The inside of the tabernacle was divided into par­titions of ten cubits in length. At ten cubits from the bottom there stood four pillars, across, of the same workmanship, the same materials, and the same bases as those already described but standing at equal distances from each other. Within these pillars was the most holy place, which was inaccessible even to the priests, to whom the rest of the tabernacle was open. The division of the tabernacle into three parts, seems to have borne some resemblance to the universe. The first part, into which the priests were not permitted to enter, represented heaven, sacred to the Deity alone. The space of twenty cubits, to which the priests only had admittance, had some resemblance to the earth and sea.

At the entrance of the tabernacle were five gilded columns, fixed upon bases of brass, and covered with curtains of fine yarn, dyed of variegated colours, and interwoven. The first of these curtains was ten cubits square, The cur­tains. and served as a covering to the par­tition between the most holy place and the holy, to veil the former.

The temple itself was called Holy; but the space between the four pillars bore the name of Sanctum Sanctorum. The Holy of Holies. The curtain, or veil was embellished with curious flowers and figures, living creatures only ex­cepted. There was another veil in every respect equal to the former, which encompassed the five pil­lars at the entrance. It was fastened at the top with hooks and eyes, and so down to the middle of the five columns, leaving the rest open for the priests to enter. This veil had another over it of the same size, and almost contiguous, but of a flaxen ground. It had rings, with a string through them, to draw at pleasure, especially on festival days, to indulge the people with a view of the under curtain, curiously embellished with embroidery. At other times, and particularly in boisterous weather, the upper curtain served as a covert to secure the inner, being com­posed of a stuff that was proof against rain. This kind of curtain has been used at the door of the tem­ple, from the building of it to the present day.

There were likewise ten pieces of hanging, in com­pass twenty-eight cubits, in depth [...]our cubits, and so nicely connected with golden loops, as to seem one entire piece. These hangings covered the whole ta­bernacle, within one foot of the ground. There were also eleven hangings more of the same depth, but thirty cubits in length, woven, with the same art, of hair, as the others were of wool. These were a covering to the other [...]en, and as they negligently flowed upon the ground, in some degree resembled a canopy. The eleventh served to cover the entrance. These were covered with divers s [...]ins, as an outward tegument to preserve them from the effects of heats or rains. The spectacle, indeed, was an object of ad­miration, as the columns shone with such lustre as to resemble i [...]o firmament of heaven.

The tabernacle, thus finished, they p [...]oceeded to the construction of the ark of God, Frame [...]gures the [...] which was fram­ed of a particular wood, durable and impenetrable in its nature▪ called, by the Hebrews, [...]eron. The figure was as follows: It was two cubits and an half in length, one and an half in breadth, and as much in depth▪ and so covered with the purest gold, that no part of the wood was to be seen. The cover was cramped with golden hooks, so well finished, and so smooth in every part, that there was no danger of its sust [...]ining any damage from rubbing. At the two ends were rivitted into the frame four golden rings, one at each corner. Through these rings were pas­sed two gilded bars on each side, to remove the ark from place to place, as occasion might require; for it was never shifted but on the shoulders of the priests and Levites. On the cover were two figures, The c [...]rubim which the Hebrews call cherubim, having wings according to the description of what Moses saw about the Di­vine throne, and unseen by mortal before. The [...] [...]po [...]ite [...] the [...] In this ark were deposited the two tables of the decalogue. Each table comprised five of the commandments, two and a half in a column. The ark was laid up in the sanctuary.

In this holy place was a table not unlike that at Delphi, two cubits in length, one in breadth, The [...] o [...] the [...] brea [...] and a cubit and an half in heighth. The feet, from the mid­dle downwards, resembled those the Dorians make use of for their beds; but from thence upwards, they were square, with a border projecting about four fingers, and a crown of gold over it and under it on every side. Under this border were four rings of gold, fastened into the upper part of the four feet, one at each corner; and gilt bars of the finest wood passed through them, and served as handles on its removal from place to place. This table stood in the temple towards the north, not far from the sanctuary itself. There were placed on it twelve loaves of un­leavened bread, in two rows, six on each side. The [...]vened bread They were made of the finest flour, two assarons in quan­tity, or seven attic cotylas, after the Hebrew mea­sure, each cake containing two omers. Over these loaves were two golden dishes of incense. At the end of seven days these loaves were taken away, and others put in their places. The seventh day we call our Sabbath: but of this hereafter.

Opposite this table, on the south side stood a gol­den candlestick, of hollow cast. It weighed an hun­dred moises, which the Hebrews call chinchare, and the Greeks talents. The go [...] candl [...] ­stick. The candlestick was wrought with bowls, lilies, pomegranates, and small cups, all in pure gold, to the number of seventy pieces which shot from the shank into seven branches, answering to the number of the planets, and they were ranged in uniform order. On the top of these seven branches were as many lamps, which, according to the posi­tion of the candlestick, faced towards the east and the south.

Between the candlestick and the table was a little altar for incense, The [...] of men made of the same durable wood with the ark. It was in length and breadth a cubit, and in heighth two. It had a golden fire-hearth, and a crown of the purest gold round about from corner to corner, with rings and staves through them for the convenience of carriage.

There was also another altar before the tabernacle, of the same materials with the former, five cubits square, and three in heighth, and finished after the same design, excepting its being plated with brass, and its having in the middle, a brazen grate for the ashes to fall through. There were also funnels, phials, censers, cups and other necessaries for the service of the altar, all of pure gold. Thus much [Page 41] for the Tabernacle, and the vessels thereunto ap­pertaining.

CHAP. VII.

[...]he priests [...]estments.WE now proceed to treat of the vestments ap­pointed both for the priests in ordinary, called Chaaneans, and the Anarabaches, or High Priest, and shall begin with the former. No priest could of­ficiate, according to law, without being first purified. His under garment was of fine twisted linen, made in the form of drawers. The Hebrews call it a mana­chase, Manachase. or binder. The feet were put through it, and being drawn over the thighs, it was fastened at the waistband. Over this was a garment of very fine linen, Chethe­ [...]ene. which the Hebrews call chethemene, that is, a linen cloth, as Chethem is taken from the flax of which it was made. It sat close, had narrow sleeves, and reached down to the heels. It was fastened with a girdle round the middle, about four fingers broad; and so curiously adorned with needle-work of differ­ent colours, that it bore some resemblance to the skin of a snake. It was ornamented with variegated flow­ers and figures, but the ground was linen. This girdle went twice about the body of the priest, and, for the sake of a graceful appearance, hung from the breast to the feet; except when in the exercise of his function, on which occasion he cast it over his left shoulder, that it might not encumber him. Mo­ses calls this girdle abaneth; [...]baneth. but we now call it emian, a word borrowed from the Babylonians. This garment was made without plaits or folds, wide in the neck, and buckled before and behind. The Heb­brew name is massabaanzes.

M [...] ­ [...]zes.The priest wore a kind of mitre, or bonnet, re­sembling a small helmet, and covering rather more than half his head. It is called masnaemphthes, made of linen, Masna­ [...]mphthes. and bound with a fillet to keep it steady. This was covered with a cap of curious fine linen, which came so low, that the smallest part of it could not be seen; and every part was so secured, as to prevent its falling or encumbering the priest in his office Such were the vestments of the priests in ordinary.

The high-priest, besides the ornaments already described, had others peculiar to his office. He wore a purple robe that reached down to his ancles, which we call m [...]thir, with a girdle, for colours and figures, The high pr [...]est's Me­ [...]hir. resembling the beforementioned, excepting the addition of an intermixture of gold. The skirt of this vest was trimmed with a fringe, and hung round with pomegranates, and golden bells of curi­ous workmanship, interchangeably placed at equal distances from each other. This garment was with­out scam, and had no opening, except lengthways, a little below the shoulders, behind and about the middle of the breast before, with two borders, one to cover the opening, and another as a kind of or­nament to that part of it that was left for the arms to pass through the sleeves,

The Ephod.Over this vestment was a third, called the ephod, and much the same with the epomis of the Greeks It was a cubit in length, embroidered with variegat­ed colours, intermixed with gold, and covered the whole breast. It had likewise sleeves, and was, in effect, a kind of additional ornament.

The Essen. [...]r Logion.Upon the fore part of this robe, and in the mid­dle of the breast, was left a vacant space for the essen, which the Greeks call logion, and the Latins, rationale, that is, the oracle. This square piece exactly filled up the vacant space. There were gol­den rings at each corner, through which ran purple ribbons, to connect the ephod and the rationale. The high-priest wore, upon each shoulder, a sardonyx, set in gold, which served as buckles to clasp one part of the ephod to the other. They had golden ringlets to bind them and the rationale together. Upon these stones were engraved, in Hebrew characters, the names of Jacob's twelve sons; the six elder on the right shoulder, and the other six on the left. The essen, or rationale, was distinguished also by tweleve stones, of such extraordinary magnitude and lustre, that, for value and ornament, were inestimable. They were disposed in four rows, at three in a row, and so divided from each other by little partitions of gold, as to secure them from falling out. In the first row was a sardonyx, a topaz, and an emerald; in the second, a ruby, a jasper, and a sapphire; in the third, a lygyrius, an amethyst, and an agate; and in the fourth, a chrysolite, an onyx, and a beryl. Upon these twelve precious stones were severally inscribed the names of Jacob's twelve sons, whom we deem the heads of our tribes; so that the names were inserted in the order of seniority. And as hooks were too weak to sustain the weight of these precious stones, stronger fastenings were fixed to the upper part of the rationale, that projected from the work of the garment. To this were annexed two wreathed golden chains, that were conveyed, by secret passages, up to the shoulder-piece. The upper end of these chains was carried about to the back, and hooked with a ring behind upon the bor­der of the ephod; and by these means the whole was kept in a firm and uniform state. There was also fixed to the rationale a girdle, of the colour before­mentioned, but interwoven with gold. It went twice about the body, and being tied in a knot be­fore, the two ends were left flowing, with a curious gold fringe as an ornament to each.

The high priest's tiara, or mitre, The high-priest's mi­tre. was the same with that of other priests, excepting that it was co­vered with another of a purple colour, and encircled with a triple crown of gold, on which was raised, in gold, the resemblance of a cup, in form like the bud of a plant, by us called saccharus, and, by the, Greeks, hyoscyamos.

For the information of those who may be ignorant of the nature of this plant, it may not be improper briefly to describe it. It commonly rises above three spans high: its root is like that of a turnip, and its leaf like mint: it branches out into a round bud, in­vested with a coat, which it sheds as the fruit ripens.

The cup, that was placed over the golden crown, was about the size of the joint of the smaller finger, round an hollow, like the inside of a goblet. In figure it was a kind of hemisphere, narrowing a little upwards, and then being dilated towards the brim into the form of a bason, like a pomegranate cut in two. To this there was annexed a round cover (a great natural curiosity) with sharp points, rising out of it like the prickles of a pomegranate. Within this cup and cover, the fruit was nourished and pre­served. The seed is like that of the plant Sideritis, or Wall-sage; and the flower like plantane.

Thus was the mitre adorned from the back part of the head round to the temples; but the forehead had a golden plate over it, inscribed with the vene­rable name of the Diety. Such were the vestments of the high priest.

It is matter of wonder that other nations have imbibed a prejudice against us, as blasphemers of that Divine Being whom they profess to adore. The taber­nacle and priests vestments are figures of the uni­verse. Let any person attend to the structure of the taberna­cle, the vestments of the priests, and the vessels used in the performance of our sacred rites, and he must be convinced that our lawgiver was a pious man, and that the clamours against us are mere calumny and slander. The particulars alluded to are a re­presentation of the world, as will appear to every candid observer. The division of the tabernacle into three parts, that is, two for the priests in gene­ral, as a place common to all, and free of access, re­presents the earth and the sea; but the third place, accessible to no mortal, is like the heavens, the pe­culiar residence of the Diety. The twelve loaves of shew-bread upon the table, denote the twelve months of the year. The candlestick, composed of seventy pieces, refers to the twelve signs of the zodiac, thro' which the seven planets take their course, and the seven lamps, on the top of the seven branches, bears an analogy to the planets themselves. The curtains, with the four colours of their materi­als, represent the four elements. The linen may sig­nify the earth from whence it was drived, and the purple the sea, from the blood of a shell-fish, called murex, that gives it the tincture. The violet co­lour is a symbol of the air, and the scarlet of the fire. The linen garment of the high priest, typifies the earth, and the violet colour the heavens. The pome­granates resemble the lightning, as do the sound of the bells the thunder. The four coloured ephod bears a resemblance to the four elements, and the [Page 42] interweaving it with gold, seems to refer to the rays from which we derive light. The middle of the essen, or rationale, in the center of the world; and the girdle about the body of the priest, the sea, which environs all things. The two stones of sardonyx signify the sun and moon; and the twelve other stones the twelve signs in the circle, which the Greeks call Zodiac. The purple coloured tiara, or mitre, hath an allusi­on to heaven; and the triple crown and plate may point out the glory of the Majesty on high.

This shall suffice for the present: the sequel will furnish ample matter for the display of the piety and wisdom of our incomparable lawgiver.

CHAP. VIII.

Levit. viii. Aaron de­clared high priest by Moses.AFTER the tabernacle was completed, but be­fore its consecration, Moses received the Divine command to appoint his brother Aaron high priest, being a man who, from his superior virtues, merited that dignity. To this end, ha [...]ing assembled the multitude, and, by expatiating on his virtues, his affections for them, and the dangers he had encoun­tered in their behalf, obtained their unanimous ap­plause and approbation of the choice of his brother, [...] thus addressed them.

‘The work, O men of Israel, is now completed according to the will of God, through the means and abilities we have derived from his bounty; but as this tabernacle is the place which it pleaseth him to honour with his presence in an especial man­ner, the choice of a person to officiate in holy things, and make supplication for the people, be­comes a main and principal concern. If this im­portant matter had been committed to me, I might have deemed myself entitled to the office; not only from a principal of self-love, but a consciousness of the laborious tasks I have repeatedly performed to promote your interest: but it is the will of the Almighty, that Aaron be raised to the dignity of high priest, as a token of his approbation of his integrity. Let him therefore be invested with the sacred robes, the care of the altars, the perform­ance of sacrifices, and the putting up supplicati­ons in behalf of the people. God will vouchsafe graciously to attend, from the singular regard he has shewn for your race, as well as the man appoint­ed by his Divine command to the important office.’

^(a) The multitude, pleased with this address, una­nimously acquiesced in the choice. Indeed, it must be admitted that Aaron, by reason of his descent, alliance to Moses, and many extraordinary qualifi­cations, had superior claim to his honour. He had at this time four sons, Nadab, Abihu, Eleazar, and Ithamar.

Moses gave orders that the remainder of what had been collected for the building of the tabernacle, should be laid out in covers for the sacred vessels, and, indeed, for the general service of the taberna­cle itself, to prevent the sustaining of any damage from rain or dust. A tax laid. Having once more convened the people, he levied, by way of impost, from each indi­vidual, half a shekel. The shekel is an Hebrew coin, equivalent to four Athenian drachms. They com­plied without the least reluctance. The number that offered amounted to six hundred and five thousand, five hundred and fifty. All these were persons of free condition, and from twenty to fifty years of age: and the money thus raised was appropriated to the service of the tabernacle. The pu [...] ­fying on.

Then followed the ceremony of the purification of the tabernacle and the priests in this manner. Hav­ing taken five hundred shekels worth of choice myrrh, and the like quantity of iris, cinnamon, and balsam (of most fragrant smell) half of the above weight, he caused them all to be pulverized: and being mixed in an hin of oil of olives, (the Hebrew hin contains two Athenian choas) to be boiled up so as to compose an ointment. With this he anointed the priests, the tabernacle, and all the appurtenances, by way of purification. He also gave orders for the odours, and all necessary articles for the altar of incense: but these I shall not enumerate, lest I should be thought too prolix. It is necessary, however, to observe, that twice a day (that is before sun-rise and about sun-set) they were to burn incense, and supply the lamps with purified oil; three of which, in reverence to the Diety, were to remain burning every day upon the sacred candlestick, and the rest were to be lighted in the evening. The ar­tificers, who acquired the greatest reputation in the performance of the various articles heretofore men­tioned, were Bezaleel and Aholiab; for they impro­ved and embellished the plans of others, as well as produced plans of their own; but Bezaleel, in the general opinion, had the preference. These grand and important works were finished in seven months; and this period c [...]mpleted a year from the time of their deliverance from out of Egypt.

In the begining of the second year, Confe [...]tion [...] taberna [...] [...] in the month called, by the Macedonians, Xanthicus, and by us Nisan, upon the new moon, they dedicated the tabernacle, with all its appurtenances, to the imme­diate service of God, who vouchsafed to signify his approbation of the same, by the manifestation of his presence in an especial manner. The rest of the sky being serene, a kind of ^(b) cloud overspread the ta­bernacle, not dark and gloomy, as precedes a winter storm, but almost penetrable to the human eye: from this distilled a dew giving intimation of the Divine Presence.

Moses having recompensed the several artificers according to their respective merit, offered a sacri­fice, at the Divine command, near the porch of the tabernacle, of a bull, a ram, and a kid, for the sins of the people. Of the particular ceremonies I shall speak hereafter. He then with the blood of the vic­tims, sprinkled the vestment of Aaron; purifying both him and his sons with precious ointment and spring water, as priests of the Most High. This cere­mony of purification, both of the tabernacle and the priests, was continued for seven successive days; but, on the eighth, a festival was appointed for the peo­ple, who, upon that occasion, vied with each other in shewing their liberality. No sooner were the victims placed on the altar, than a spontaneous fire issued from them, the flame of which resembled a flash of lightning which consumed all before it.

Aaron at the same time was visited with an afflic­tion poignant as could befal a father; but he bore it with becoming patience and resignation, per­suaded that nothing could happen without the Di­vine permission to accomplish the Divine purposes. Nadab [...] Abihu to sur [...]ec [...] a [...] die. His two eldest sons, Nadab and Abihu, bringing to the altar other victims than those appointed by Moses, were so scorched by the violence of the flames, that immediate death ensued.

Moses gave orders for their funerals without the camp, and their sudden departure was universally regretted. Their relatives were strictly enjoined nor to lament, as it would be unbecoming the sacerdotal office, by which they were solely devoted to the ho­nour of God. Moses, rejecting all dignities proffered him by the people, gave himself wholly up to the service of the Most High. He went no longer to Mount Sinai, but entering the tabernacle, there sought intimation of the Divine will. He appeared in every respect in a private capacity, nor distinguish­ed himself in any instance, but in his care and con­cern for the common weal. He enacted such laws, for the regulation of the state, as tended to the ho­nour of God, and the interest of the community. These laws, which he gave them in writing, will be particularized on a future occasion.

But here I must digress, a little, to make some re­marks [Page 43] on the priests vestments, which, in reality, af­ford no scope to false prophets, or the circulation of their impostures, as they can never adduce proofs of the Divine sanction, though the Hebrews had so many indubitable testimonies thereof.

[...]e [...]m ra­ [...]ous lus­ [...] of the [...]donyx, [...]on the [...]h priest's [...]ht shoul [...] [...].The sardonyx, which was fixed on the right shoulder of the high priest, shone remarkably bright whilst the Divine Being was propitiously present at the sacrifice; though the stone has no natural splen­dour; a circumstance that must raise the admiration of all, but those who affect to ridicule whatever is solemn and sacred. Another more extraordinary in­stance was the indication of victory by the singular brilliancy of the twelve stones affixed to the essen upon the breast of the high priest, [...]he spark­ [...]ng of the [...]gh priest's [...] is a [...]esage of [...]ctory. which had so powerful an effect as to assure the people of the Di­vine aid, upon the approach of a conflict with their enemies. The Greeks confirm, rather than dispute, this point, by terming the essen, in their language, logion, or oracle. But these extraordinary appear­ances ceasing two hundred years before I undertook this work, as the Deity withdrew such manifesta­tions of his favour from a people who proved un­worthy, I shall refer them to future consideration, and revert to the former subject.

The concerns of the tabernacle and priests being fully settled, the people, elated with assurance of the Divine favour and protection, vied with each other in presenting oblations, Oblations [...] the [...]es. and shewing their grati­tude to the Author of all mercies. The heads of the twelve tribes offered six waggons, with a yoke of oxen to each, to transport the tabernacle, as occa­sion might require; besides a silver charger, of an hundred and thirty shekles weight, and a silver bowl of seventy shekels, both full of fine flour, mingled with oil to be used in the sacrifices, with an incense cup full of perfumes, valued at ten daricks. They offered likewise a young bullock, a ram, and a lamb of a year old, for a burnt-offering, with a he-goat for a sin-offering. They brought besides their peace-offerings, that is, two bullocks a day, five rams, with as many lambs and he goats of a year old. These sacrifices continued for twelve successive days.

As heretofore observed, Moses ceased to ascend the mountain, but received instructions for the formation of laws for regulating the government in the taber­nacle, But this subject shall be discussed hereafter.

CHAP. IX.

[...]acrifices [...]articular [...]nd public▪ [...]eviticus.SACRIFICES are of two kinds; one for private persons, the other for the people in general; and they are performed in two distinct forms. In the one, all that is placed on the altar is consumed, whence it is called holocaust, or burned. The other is in token of thanksgiving, and made as a feast to those who perform the ceremony.

With respect to the first; a private person brings an ox, [...] burnt- [...]fer [...]ng [...]llo [...]k. a lamb, and a kid; each of the two last one year old; the former may be older; but they must all be males. These being killed, the priests sprinkle the altar with the blood; then having dissected the victim and sprinkled it with salt, they lay it on the altar, where a fire is already kindled; after which, having cleansed the feet and intestines, they are laid with the rest. The skins are the perquisites of the priests. Such is the form of the burnt-offering, or holocaust.

[...] peace- [...]ering [...]vit. iii.In sacrifices of peace-offering, or thanksgiving, the victims are of the same kind; but they may be more than a year old and of different genders. When these are offered, the altar is sprinkled with blood; but the reins and caul, and all the fat, with the lobe of the liver, together with the tale of the lamb, are laid upon the altar. The breast, and right shoulder, are reserved for the entertainment of the priests: but what remains may be eaten during two days by the offerers, and the rest must be consumed by fire. The same ceremony is observed in sacrifices for sins: but those who cannot purchase large victims, [...]n-of- [...]ing. may offer two young pigeons or turtles; one of which becomes the perquisite of the priest, and the other is con­sumed.

Those who sin through ignorance, offer a lamb and and a female kid of the same age. Sins of ignorance The priest besprin­kles the altar with the blood, but not in the same manner as before confining it to the extremities, or horns of the altar. The perquisites of the priests, in this case, are the skins, and the flesh, which they must eat the same day in the tabernacle, Wilful sins as they are prohibited from reserving any thing for the ensuing day. He who is conscious of a sin, though unknown to others, is to bring a ram to be eaten by the priests in the tabernacle the same day. Heads of tribes, making sacrifice for their own sins, offer in the same manner as private men, excepting that they bring a bull and a male kid.

In sacrifices both private and public, Laws for feasts and sacrifices. the finest flour was to be used: to a lamb, the measure of an assaron; to a ram, two; to a bullock three. The flour is first mixed with oil, and then consecrated upon the altar. Those who sacrifice bring with them oil in proportion to the victim; for an ox, the half of an hin; for a ram, a third; and for a lamb, a fourth. They present wine in the same proportion as oil, and sprinkle it about the altar. If any person, without sacrificing, and only to accomplish a vow, brings fine flour, a small handful is put upon the altar, and the rest becomes the perquisite of the priest; but whatever the priest offers must be burned. It is for­bidden to sacrifice the young of any beast with its dam, and also till it is eight days old. There are other sacrifices for the cure of maladies, where cakes are eaten with the victims; but nothing must be reserved till the next morning, after the priests have taken such parts as law allots them.

CHAP. X.

ACCORDING to positive command, Numb. xxvi [...]i. & xxix. a lamb of a year old must be daily offered at the public charge; one in the morning, and the other in the evening: but two were to be sacrificed on the seventh or sabbath-day, at the times stated above. Upon the solemnities of the new moons, besides the daily offerings, they present seven lambs of a year's growth a ram, and a kid, as an expiation of those sins of omis­sion, which happen through forgetfulness. Upon the seventh month (which the Macedonians call Hy­perberetus) in addition to the above mentioned are offered a bullock, one sheep, seven lambs, and a kid. On the tenth of the same month they fast till evening, and sacrifice the same day a young bullock, two rams, seven lambs, and a goat for a sin offering. Besides these, two kids are brought, one of which is sent into the desert, as a scape goat, or general ex­piation for sin: the other is carried a short space from the tents, and by fire reduced to ashes. In like manner they sacrifice the bullock, which is not pro­duced at the public charge, but at the expence of the high-priest. After the death, the blood both of the bullock and kid, being conveyed into the tabernacle, the priest sprinkles the cover, with his fingers dipped in it seven times, upwards and downwards; and taking the remainder into the court, he pours it about the great altar. The high priest also pre­sents a ram for a burnt-offering.

Upon the fifteenth day of the same month (winter now approaching) the people were commanded to pitch their tents contiguous to each other, as more convenient during the extremity of the inclement saason. On their arrival in the promised land, they were to repair to the metropolis as the seat of the holy temple, and there to celebrate a festival for the space of eight days, and offer oblations of various kinds unto the Almighty, bearing in their hands a bundle, composed of myrtle, willow, palm, and citron.

On the first of these eight days they were to sa­crifice thirteen oxen, fourteen lambs, two rams, and a kid for a sin-offering. The number of the lambs and rams, with the goat, were to be the same for six days; but one bullock was to be aba­ted daily, till the number was reduced to seven. The eighth was to be a day of rest, and observed as [...]fore described. This was the Feast of Tabernacles upon the Hebrews erecting their tents, and is con­stantly observed by our nation.

In the month of Xanthicus, Levit xxiii. Numb. ix. Deut. xvi. (with us Nisan) which commences the year on the fourteenth day after the [Page 44] new moon the sun being then in the first sign of the Zodiac, The Passo­ver. called Aries, we are commanded to so­lemnize an anniversary sacrifice called pascho, in commemoration of our deliverance out of Egypt. This feast is celebrated in tribes, without any reserve of what is offered. It is succeeded by that of the azymes, The feast or unlea­vened bread. or unleavened bread, which commences the fifteenth, and continues seven days, during which are diurnally sacrificed two bullocks, one ram, and seven lambs, for a burnt-offering, which are all con­sumed by fire; to which is added a kid as a sin-of­fering, as a donation to the priests.

On the second day of this festival they begin to taste of the fruits of the earth, which though ga­thered the preceding harvest season, remain till that time untouched. But previous to this, as a token of their gratitude to that Being from whom they derive every mercy, they offer the first fruits of the barley, in the following manner: The first fruits. having dried a handful of the ears, and by beating, cleansed it from the chaff, they offer an assaron of the same upon the altar, leaving the rest for the use of the priests. After this ceremony they are allowed to avail themselves of the produce of the harvest at discretion. With these first fruits they likewise present a lamb for a holocaust.

Seven weeks (or forty-nine days) being elapsed after the passover, upon the fiftieth day, which the Hebrews call assartha, (of the same signification as pentecostos, a fiftieth,) they offered two assarons of leavened bread made of the finest flour, and two lambs as a sacrifice. These being solely oblations to the Deity, The feast of Pente­cost. after the ceremony devolve to the priests, who make a reserve of them to the next day. The burnt offerings consisted of three calves, two rams, and fourteen lambs, besides two kids for a sin-offering. No festival is celebrated without a burnt offering, and desisting from manual labour, and all their forms and ceremonies are prescribed by laws. The unlea­vened bread, composed of twenty-four assarons of fine flour, was furnished at the public charge. The loaves are prepared the day before the sabbath, and in the morning are placed upon the sacred table, in the same order, and devoted in the same manner, as before described. The incense being cast into the sacred fire in which the burnt-offerings were consum­ed, fresh was supplied upon fresh loaves. The high priest, at his own charge, offered twice a day of the finest flour, mixed with oil, and a little hardened by fire. The measure of the flour is an assaron. But of these ceremonies I shall treat more largely on a future occasion.

CHAP. XI.

Mumb iii. The tribe of Levi set apart to minister to the priests in holy th [...]ngs.MOSES, having separated the tribe of Levi, as selected for the immediate service of God, pu­rified them with spring water and sacrifices adapted to the occasion. To their charge he committed the tabernacle with its appurtenances, and appointed them to minister to the priests, being consecrated and set apart to that office. An ordinance was likewise established, respecting abstinence from certain living creatures. The eating of blood was most solemnly prohibited, as containing the very life of the animal; as was also the flesh of beasts that died of themselves, together with the caul of goats, sheep, or oxen. Le­prous persons were separated from society. Women, at certain temporary returns, Levit. xiii. 14 Persons clean and unclean. were restricted from male intercourse for the space of seven days. Those who assisted at funerals were debarred from converse for the same space. In a word, such as laboured un­der any infection, or had rendered themselves by any means unclean and obnoxious, were either sub­ject to certain modes of purification, or secluded from society. Those who recovered from leprous, or any infectious diseases, were enjoined to testify their gratitude, by offering oblations according to the best of their abilities.

This proves the envy and falacy of a fabulous report that Moses fled out of Egypt, because he was infected with a leprosy; and that the Hebrews, whom he conducted towards the land of Canaan, laboured, in general, under that disease: for, had that been the case, Moses would not have formed a law that re­flected disgrace on himself, or countenanced such a law if proposed by another. Besides, in many other nations, persons infected with that disease are not on­ly exempt from the injunctions laid upon the He­brews, but admitted to offices of the first dignity, both in the army and the state, as well as to religious privileges in general. Furthermore, Vin [...] on o [...] [...] admitting that Moses had been infected according to this report, he might have introduced causes in particular statutes to obviate the odium and penalty annexed to the same. It is therefore evident that malice is the source of this obloquy, and that the statutes were ordained from laudible motives. But let every man judge for himself.

Women, after delivery of a male child, Lev [...] La [...] wo [...] chil [...] ▪ were for­bidden the temple for forty days. On their entrance they were to present their oblations, of which one part was consecrated, and the other belonged to the priests.

If any man suspected his wife of adultery, he was to bring an assaron of barley meal, For [...] terr [...] lo [...] and casting an handful upon the altar, the rest was reserved for the priests. Then one of the priests, placing the wo­man in the porch opposite the temple, and uncover­ing her head writes the sacred name of the Deity on a parchment, and causes her to swear, with deadly imprecations on herself if perjured, that she has not violated her chastity: but if the suspicion arises thro' excess of love or jealousy, to implore that in ten months after she may bring forth a son. After this solemnity the priest dips the parchment in water to erase the sacred name, pours it into a phial, and then taking some of the dust of the temple, and mingling it with the same, gives it to the woman to drink. If she has been unjustly accused, she should prove preg­nant, and bring forth a child; but if guilty, she should die an ignominious death. These are the laws prescribed by Moses concerning sacrifices and purifications. Those respecting other particulars are as follow.

CHAP. XII.

ADULTERY was most solemnly prohibited, con­jugal fidelity being justly deemed the basis of so­cial happiness, as well as the most effectual security of the property and interest of the state in general, and of private families in particular. Incest, devi­ations from the laws of decency and unnatural pro­pensities in general, were likewise strictly forbidden; and those who transgressed were severely punished.

But the priests were enjoined to observe laws more rigid ^(a) than the people in common, Partie [...] restrict on the priests being com­manded to abstain not only from enormous crimes, but interdicted from marrying women cast off, or such as were prisoners, that had dwelt in any house of common reception, or had been divorced from any cause whatever. The high-priest was not per­mitted even to marry a widow, (though lawful for the other priests,) but had liberty only to take a vir­gin to wife. He was also forbidden to approach a dead person, whilst other priests were allowed to see their deceased relatives.

Priests, in general, were to be men of integrity, of manners, and of sound body. If any one received an accidental blemish, he was allowed his portion with the other priests, but not permitted to minister in holy things. Purity was not only enjoined them in the performance of their sacred functions, but they were to preserve a rectitude of manners throughout their general conduct. Those therefore, who entered on the sacredotal office, were to be men chaste and ab­stemious. They were forbidden the use of wine in [Page 45] their vestments and were to offer up entire sacrifices without any defect.

These laws were to be observed during their con­tinuance in the desert; but there were others that were not to take place till they should enter into pos­session of the land of Canaan. Every seventh year the earth was neither tilled or planted, as the people ceased from labour every seventh day. [...]vit xxv. se­ [...]nth [...]at's sab­ [...]th. The sponta­neous product was to be common without reservati­on, for the use of strangers as well as natives. The same decree was to take effect at the expiration of seven times seven years; and the year following being the fiftieth, [...]e year [...] jub [...]lee. was called, by the Hebrews, jubilee or liberty. All debtors, on this occasion, were to be released from imprisonment; bondmen, enjoined to servitude for transgressions of the laws, were to be set free; and all lands were to be restored to their first proprietors after this manner. Upon the ap­proach of the jubilee, the seller and purchaser met together, and took an estimate of the profits and ex­pences that had been derived from and laid out on the land. If the former exceeded the latter, the sel­ler immediately received possession; but if the con­trary appeared, the purchaser, on satisfaction made him for the deficiencies, reinstated the seller [...] property. If the profits and expences were equal, restitution was made to the antient possessor. The same law held good with respect to houses; for if the seller, within the space of the year, refunded the pur­chase money, the buyer restored him the premises; but if the year was expired, and the money not depo­sited, it became the legal property of the purchaser. These laws Moses received from the Divine intima­tion upon Mount Sinai, and they were by him com­municated to the Hebrews for their due observation.

All matters relative to civil government being thus adjusted, Moses turned his thoughts to such concerns as respected the army. He issued a man­date to all the head [...] of tribes (that of Levi except­ed) to muster, [...] war. and make a report of all who were able to bear arms, in consequence of which they were found to amount to six hundred and three thou­sand and upwards, [...]oses num­ [...]s the [...]o [...]de. [...]m. xxvi. between the years of twenty and fifty. In the place of Levi (whose tribe was exempt from military engagements) he raised Manasses, the son of Joseph, as leader, and for Joseph substituted Ephraim. For Jacob, as before observed, obtained of Joseph a right to his sons by adoption.

While the army was encamped ^(a) the taberna­cle was pitched in the center, [...] [...] ­ner of [...] ­camping and de­camping. and guarded by three tribes, who took their respective stations. Between them were left spaces to pass and repass. They had likewise a market, and goods exposed to sale by artizans of the different occupations, so that it re­sembled a trading city. The priests were assigned their posts round about the tabernacle, and next to them the Levites (for of them there were, by com­putation, males, exceeding the age of thirty, A review of the Le­vites, Ex. xl. 23,880) as they officiated as assistants in holy con­cerns. During the time that the cloud hovered over the tabernacle, in token of the Divine presence, the people remained in the same places, and moved as they were directed by the cloud.

Moses invented a trumpet, made of silver, accord­ing to this m [...]del: in length it was almost a cubit; it was a little thicker than a flute; The form of the He­brew trumpet, and its uses. the pipe was strait; and the cavity, which was to convey and receive the wind, ended in the form of a bell, like trumpets in common. It is called, in the Hebrew language, a sophra. There were two of these trum­pets made; one was to call the people to general as­semblies, and the other to summon the heads of the tribes to hold consultation on the affairs of state; but at the sound of both, the princes, or heads, and the people, were to assemble in general.

The tabernacle was moved in this solemn order: On the first alarm of the trumpet, those who were encamped towards the east dislodged; on the next those to the southward; then the tabernacle was un­fixed, and carried in the center, between six tribes in the front, and six in the rear, all the Levites officially attending. At the third alarm those to the westward moved; and at the fourth those on the north follow­ed them. These trumpets were also used on sacred occasions, both on the sabbath and other days. Then also was the first passover celebrated by our ances­tors, after that in the desert, in commemoration of their deliverance from Egyptian bondage.

The whole form, order, and mode of encampment of the Israelites, with the disposition of the twelve tribes, and the respective numbers of each, will be seen, at one view, by the following table.

• Moses, Aaron, and the PRIESTS.
  I. Warriors in all 186400. East-ward.
  • Judah. 74600.
  • Issachar. 54400.
  • Zebulun. 57400.
• Levites of Kohath.
  II. Warriors in all 151450. South-ward.
  • Reuben. 46500.
  • Simeon. 59300.
  • Gad. 45650.
• Levites of Gershon.
  III. Warriors in all 108100. West-ward.
  • Ephraim. 40500.
  • Manasses. 32200.
  • Benjamin. 35400.
• Levites of Merari.
  IV. Warriors in all 157600. North-ward.
  • Dan. 62700.
  • Asher. 41500.
  • Naphtali. 53400.

CHAP. XIII.

SOON after the Hebrews left Mount Sinai, and, after a few stations by the way, they arrived at a place called Jeremoth. The people become [...] again for want of food. There the people again be­gan to be mutinous, and to blame Moses for the hardships they had encountered in their travels; charging him with having persuaded them to leave a fertile country, and now reduced them to a ne­cessity of wandering about in a state of misery and want, insomuch, that they had not water to drink, and should it happen that manna failed them, they must inevitably perish. Whilst they were loading him with the bitterest invectives, notwithstanding his consummate abilities, one of the multitude step­ped forth, and exhorted them to regard him with gratitude for the wonders he had done for them, nor ever despair of the aid and assistance of the Al­mighty. But this friendly admonition incensed them the more, and increased their spleen against Moses, who, nevertheless, encouraged them in their des­pairing situation, and assured them that, notwith­standing the obloquy he had received at their hands, he would procure for them a store of provisions, not for one, but for many days. When they re­mained icredulous, and one of them asked whence he c [...]ld raise provision for so numerous a body, he an­swered, "The great God and his servant, notwith­standing your reproaches, will never cease to be careful for you, as you will shortly perceive." Scarce had he spoken this, when the camp was covered with quails, Second mir [...]cles of quails. ^(a) of which they took great numbers. However they were soon punished for their insolent reproaches, by so great a ^(b) plague amongst them, that the place retains the memory of their destruction to this day, and is called Cabrothaba, or Kibroth­hattavah; or, The Sepulchres of concupiscence.

CHAP. XIV.

WHEN Moses had conducted the Hebrews from thence to a place called Pharan, or the Straits, Numb. xiii.14 upon the confines of Canaan, he summoned the heads to a council, and thus addressed them. ‘Of the two great benefits, liberty and the pos­session of an happy country, promised you by the God of truth, you already enjoy the one, and the other will speedily follow. We are now on the borders of Canaan, nor can the force of united nations deprive us of the acquisition of it. Let us, therefore, prepare for a vigorous exertion, as we cannot expect that the inhabitants will resign their title without resistance, or that we should ob­tain a conquest without resolution. My counsel is, that certain spies be sent out to survey the coun­try, and the strength of the inhabitants, But above all things let me recommend unanimity, and a firm reliance on the power and protection of the Almighty.’

The proposal of Moses met with general approba­tion, and twelve men of the first rank, one out of each tribe, Spies are sent to the land of Ca­naan, were appointed as spies: Having sur­veyed the land of Canaan from the borders of Egypt, they came to mount Libanus, and having explored the nature of the soil, as well as the inhabitants, they returned after an absence of forty days. They brought with them samples of the fruits of the land, pointed out their excellence, and gave so pleasing an account of the country in general, as to inspire the people with resolution to engage in a cont [...]. The [...] [...] enc [...]ged [...] [...]ter [...] at the [...] spies But they were dismayed on the other hand by the diffi­culty of the acquisition, being informed that the rivers were so wide and deep as to be impassable, and the mountains so steep as to be inaccessible; also that their cities were strongly fortified with walls and bulwarks. They also reported that in Hebron, they had found the posterity of the giants. Upon the whole the spies, intimidated themselves, represented the difficulties and horrors they had encountered in such a light, as struck the multitude with consterna­tion; so that giving up the conquest as impractica­ble, they dissolved the assembly, and returned home to their wives and children deploring their fate, as if the great Arbiter of all things had promised that which would never be affected. A [...] m [...]ta [...] against Mos [...]s [...] with [...] so [...] to [...] They also blamed Moses, and reviled both him and his brother Aaron, the high priest. They passed the night in disquiet and reproaches, and in the morning re-assembled in a tumultuous manner, with an intention ^(c) to stone both Moses and Aaron, and then return to Egypt.

But two of the spies, Joshua, the son of Nun, of the tribe of Ephraim, and Caleb, of the tribe of Ju­dah, fearful of the consequences of these tumults, rushed into the midst of the multitude, whom they endeavoured to appease, [...] by desiring them not to despair of the accomplishment of the Divine pro­mises, from any rumours that had been spread res­pecting the situation of affairs in Canaan, and ex­horting them to attend to those who would be the principal agents in bringing about the expected event. "For (continued they) neither the height of mountains, nor the depth of rivers, can deter men of valour from the attempt, especially when they rely on the Divine aid. Let us, therefore, go for­ward without dismay, and in full confidence of vic­tory, having the arm of Omnipotence to protect and defend us. Mos [...] Aar [...] [...] then The [...] [...]." Thus did they endeavour at once to ap­pease the multitude, and inspire them with resolu­tion; whilst Moses and Aaron, falling prostrate, humbly besought the Almighty, not for their own safety, but that he would be pleased to restore the despairing people to a quiet mind, who were now in such a state of tumult and disorder. The cloud then appeared, and resting upon the tabernacle, gave testimony of the Divine Presence.

CHAP. XV.

MOSES now boldly presented himself to the mul­titude, and informed them, that the Almighty, provoked at their outrages, was determined to pu­nish them; not, indeed, according to their deserts, but as tender parents chastised their children. For, that while he continued in the tabernacle, and besought Him in their behalf, he had recounted the benefits conferred upon them, and the many instances of their ingratitude and disobedience, particularly in giving more credit to the report of the spies than to his pro­mise; for which cause, though he would not exter­minate their whole race, (whom he had preferred to the rest of mankind,) yet he would not permit them to take possession of the land of Canaan, A de [...]cing dict [...] nor enjoy its abundance, but would cause them to wander in the desert for forty years; promising, at the same time, to their children, the possession and enjoyment of those good things, which they had forfeited by their murmuring and disobedience."

[Page 47]When Moses had communicated these particu­lars, [...]tance [...]o­ [...]n of [...]eo­ [...] the people were greatly affected, and entrea­ted him to procure their reconciliation with the of­fended Majesty of Heaven, that they might not con­tinue to lead a wandering life, but be indulged with a permanent residence. But he replied, that this was inadmissible; for the Almighty was not incensed against them after the manner of men, but had, for his own wise ends, denounced that punishment which could not be averted. Nor is it improbable that Moses, though but a single individual, should pacify such multitudes; for he was assisted by Power Divine, which now wrought the people into a per­suasion, [...]racter [...]oses. [...]th [...] ­ [...] com­ [...]e, am­ [...]nd [...]etual. that all their calamities were the effect of their contumacy and disobedience.

But Moses was as admirable for his virtue and pre­vailing influence over the minds and conduct of men, not only during his natural life, but remains, so in these our days, as there is not one of the He­brews but holds himself as much bound to obey his ordinances and institutions now, as if he were actually present with them. There are many reasons to sup­pose that his power was more than human. Amongst others, when certain strangers have travelled from parts beyond the Euphrates, at immense charge and great peril, to honour our temple and offer sacrifice, they were not permitted to partake of the victims, be­cause Moses had forbidden it, from their being dis­qualified. Some have not sacrificed at all, while others have left their sacrifices unfinished; and many more have been forbidden access to the temple, chu­sing rather to adhere to the institutions of Moses, than in any one instance indulge their inclinations, and that from motives truly conscientious. Thus did the legislation of Moses appear to be truly Divine.

As another instance, a little before the wars of the Jews, when Claudius was emperor of the Romans, and Ishmael was an high priest, so great a famine pre­vailed, that an assaron of meal was sold for four drachms; and there was brought to the festival of Azymes, the quantity of seventy corus, (which are equal to thirty-one Sicilian, and forty-one Athenian medimni), yet not one of the priests would touch a grain of it, notwithstanding the general distress, and that from an awful dread of the Divine punishment of sin, whatever plea might be urged by the offender.

The singular events of former times, therefore, should not excite our wonder, when we consider that the writings of Moses are in such force even to this day, that our professed enemies acknowledge ou [...] [...]o­vernment and laws were instituted by God himself, and that through the means of his chosen servant.

CHAP. I.

THE troubles and afflictions both of body and mind, to which the Hebrews were contin­ually exposed in the desert; rendered them so desperate, that, notwithstanding the ex­press prohibition of the Almighty, and the most powerful dissuasives of Moses, The deli­berat [...]on of the He­brews, whe­ther they should at­tack the Canaanites in oppo­sition to the Divine au­thority. they determined on a war against the Canaanites, alledging, that God would vouchsafe them his aid, not out of regard to the intercession of Moses, but the especial favour he had shewn their nation from the time of their fore­fathers, whose virtues he had ever rewarded by sin­gular interpositions of his providence. They had also a presumptuous reliance on their own strength and abilities, though Moses should endeavour to counteract their efforts. Indeed, they seemed to have imbibed a general opinion, that it would re­dound to their interest to establish a form of govern­ment amongst themselves; and that though Moses had been, in some degree, accessary to their deli­verance from Egyptian bondage, it did not follow that they were under an obligation of submitting to his tyrannical impositions, as if God had com­municated his will and pleasure concerning them from a partial attachment to him. The leaders of this design took care also to insinuate, that as they were all the posterity of Abraham, his vanity and pride were highly censurable, in affecting a fore­knowledge of events that should happen to him from Divine intimation peculiar to himself, and that therefore it would be prudent in them to oppose his arrogant pretences, A danger­ous muti­ny. place their sole confidence in the Almighty, for obtaining possession of the country he had promised them, and, from a consideration of the calamities under which they still groaned, im­mediately proceed to a contest with the Canaanites, depending on the aid of Omnipotence, without the interference of any legislator.

This proposal being universally approved, as the wisest expedient, they sallied forth against their ene­mies, who not being the least intimidated, either by the attack, or the multitudinous body which made it, resisted so valiantly, that the Hebrews were routed with great slaughter, The [...] throw [...] just [...]. compelled to a most ignomious flight, and pursued even to their very camp. This unexpected overthrow reduced them to a state of desperation, as from thence they con­cluded it was inflicted as a punishment from the Al­mighty, for embarking in an enterprize without his counsel and approbation.

When Moses observed the desponding situation of his countrymen, and that the enemy were elated with their victory, he deemed it proper to with­draw the army into the wilderness, Moses within the [...] into [...] desert. to a farther dis­tance from the Canaanites. The people now re­signed themselves up to his guidance, conscious that without him their affairs could not prosper. They accordingly decamped, and retired into the desert, resolving not to make a farther attempt against their enemies, before they were favoured with due inti­mation of the Divine will.

But as it often happens amongst promiscuous multitudes, especially upon ill success, that the herd grows headstrong and disobedient to com­mand, so it was with respect to the Hebrews upon this occasion; for amounting in number to six hun­dred thousand, and even in their better fortunes, having been refractory to their governors, they were [...] more exasperated by their distresses. This occasioned a sedition, The [...] Moses terp [...] in the [...] of which there cannot be ad­duced a similiar instance amongst the Greeks, or even Barbarians. It would have proved destructive, had not Moses, forgeting their designs on his life, interposed in their behalf. Nor were they totally abandoned by that Almighty power which had so often protected them; and now, notwithstanding the indignities they offered their law-giver, and their disobedience to the Divine commands, deliver­ed them from that danger into which they brought themselves by their mutiny and rebellion, as will appear from the sequel.

CHAP. II.

[...]ah [...]ns a de­ [...] of planting [...]on in [...] priest­ [...]d. [...]nb. xvi. &c.CORAH, an Hebrew of great wealth and influ­ence, and famous for his eloquence, becoming jealous of the dignity to which Moses had attained, raised a clamour against him amongst the Levites, who were of the same tribe, by suggesting to them, in an occasional harangue, ‘That it redounded to their dishonour thus tamely to suffer Moses, under pretence of the Divine command, to retain an un­limited authority, [...]tion [...]inst [...]ses for [...]ming [...]hority▪ [...] advan­ [...]g his [...]ther [...]on to [...] office high [...]st. vest the priesthood in his bro­ther Aaron without their suffrages, and bestow places of honour and profit at pleasure. He added that these measures were the more oppressive and grievous as founded on the arts of sophistry and insinuation; that those who are conscious of de­serving posts of dignity, endeavour to obtain them not by force, but mild persuasion; that it was the interest of a state to check the ambition of such aspiring individuals, before they acquired an in­fluence that might prove destructive. He demand­ed by what authority Moses had conferred the priesthood on Aaron and his sons? enforced his own title as superior to theirs, both by descent and property; that if it was the will of God, it should be vested in the tribe of Levi; and concluded with observing, that if the honour appertained to the most ancient of the tribes, that of Reuben should enjoy it, in which cases it would fall to the lot of Dathan, Abiram, or Peleth, as claimants from antiquity and opulence.’

This address of Corah might have had the sem­blance of public virtue; but it was dictated by in­terested principles, to raise a tumult and obtrude himself into the office of the priesthood. In a short time, indeed, it had, in some degree, the desired effect; for the opinions he advanced being industriously pro­pagated by his party, as well as exaggerated by re­port, those who were averse to the interest of Aaron, raised a party of two hundred and fifty to join in this conspiracy, wrest the priesthood from him, and trans­fer it to Corah. Nay, the multitude were so far pre­vailed on by these factious proceedings, that they at­tempted to stone Moses, and surrounded the taber­nacle in tumultuous uproar, exclaiming, that the tyrant should be exterminated, who, under the pre­text of the Divine command, [...] outery [...] the [...]ng of [...]ses had reduced them to a state of abject slavery; and adding that if God had chosen one to the office of high priest, he would not have conferred it on a person who was far infe­rior to others; and also if it had been so decreed, Aaron would undoubtedly have obtained it by the suffrages of the people, and not the usurped autho­rity of his brother.

Moses, conscious of his integrity, and that the ap­pointment of his brother to the priesthood was pur­suant to the Divine will, was by no means dismayed by the calumny of Corah, nor its effect upon the in­censed multitude in whose presence he thus addressed their factious leader.

‘ [...]fence of [...]ses a­ [...]nst Co­ [...].I readily grant (said he) that you, Corah, and your associates, are all worthy of honour; but I contemn not the rest of the assembly, tho' inferior to you in riches, and other endowments. Aaron was not appointed to the office of highpriest for his wealth, (for you are more opulent,) nor for his nobility; for in that we are equal as deriving our origin from the same progenitor. Nor have I de­prived any man of his right in what I conferred on my brother. Nay, if I had not been actuated by becoming motives, I should have taken the office upon myself. Besides, it would have been the heighth of folly to expose myself to danger by by an act of injustice, from which another might reap benefit, exclusive of myself; but far be from me such impiety and injustice. The Almighty would neither have suffered his honour to be thus violated, or you to have remained in such igno­rance of what was acceptable to him. It was God who chose the priest: it is God who absolves me from the charge of criminalty. But now ad­mitting that Aaron holds the office by Divine ap­pointment, without any partiality on my part, he shall rest his cause on your suffrages, without in­sisting upon the legality of what has passed, though with your approbation. This proposal is to con­vince you that ambition is not his motive, and that he is ready to part with his just right pro­vided it could be the means of suppressing your seditions. It would have been highly impious to have refused an office of Divine appointment; so that the acceptance of it can be no just ground of offence. But as it is more reasonable that the donor should confirm the gift, let the matter be once again referred to the Divine appointment, and then you may abide by the person so chosen to the sacred function. Surely Corah would not be so presumptuous as to question the Divine right of appointing the office of high priest. One day without farther controversy, will bring this point to an issue. Let all the claimants appear to-mor­row with their censers in their hands, with fire and incense in them. You, Corah, Moses's appeal. must patiently wait the Divine determination, without presuming to arrogate a pre-eminence, but appear amongst the competitors. Nor do I see what should exclude Aaron from putting in his claim, as he hath hi­therto maintained an unexceptionable character in the exercise of his function, and is also of the same tribe of yourself. When you are all toge­ther, you shall offer incense in the presence of the people; and let that person whose offerings shall be most acceptable in the sight of God, be de­clared and confirmed high priest. This will de­cide the point in dispute, and acquit me of the charge, as malevolently as falsely alledged against me.’

CHAP. III.

THIS address of Moses not only appeased the clamour of the multitude, but disposed them in his favour, as a person in every respect qualified to fill the character he represented; and hereupon the assembly separated.

The next day the people re-assembled to attend the sacrifice, and wait the event of the election, Num. xvi. for which they were, in general, very solicitous, The people divided. though attached to different interests. Some were tumul­tuous, and for proceeding in a riotous manner against Moses: but the wise and discreet part recommend­ed peace and good order, persuaded that sedition and mutiny were subversive of all government, as the rabble are ever fond of novelty, Disposition of the common people. and ready to revile their superiors, as well as receive and propa­gate slander upon every occasion.

Moses, however, Dathan and Abi­ram sum­moned by Moses. summoned Dathan and Abiram to attend the issue of the sacrifice, and prefer their respective claims; but they absolutely refused, aver­ing, that they would no longer submit to his usurped authority. Upon this answer Moses took some of the elders with him, Disclaim his autho­rity. and notwithstanding his ex­alted station, went in person to these revolters. When Dathan and his associates heard of the ap­proach of Moses and the elders, they came out of their tents, with their wives and children, Moses goes to the fac­tion atten­ded by the elders. resolute­ly to wait for him, having their attendants at hand, in order to repel force by force, if necessity should require it. Moses proceeded quietly till he came to Dathan, when lifting up his hands to heaven, Dathan & his compa­nions await their ap­proach. he invoked the Almighty, in the hearing of the whole multitude, to following effect:

‘Almighty God, Moses's so­lemn ap­peal to the Almighty. thou who art Lord of the Uni­verse, the judge of all my actions, art witness that whatever I have done has been in perfect confor­mity to thy will; thou, who, in compassion to [Page 50] the Hebrews, hast been gracious to them, as well as my constant support upon every occasion, hear my prayer; thou, who knowest the secrets of all hearts, vouchsafe to bring the truth to light, and manifest the ingratitude of these men; thou from whom nothing can be hidden, and to whom is known every action of my life, do thou be pleas [...]' to bear testimony to my innocence, against those who revile and slander me. Thou knowest that I quitted a quiet and comfortable life, which I enjoyed through thy blessing upon my endeavours and the favour of my father-in-law, Jethro, for the exchange of hazardous enterprizes, for the liberty and security of these people. But now, since I am become obnoxious to those who, by my means have been delivered from the extremest difficulties and dangers; do thou, Lord, that didst appear to me out of the fire upon mount Sinai, let me hear thy voice, and be witness of thy Divine directions. Thou, that didst honour me with an embassy into Egypt, humbling the pride of the Egyptians, and delivering the Hebrews out of their bondage; thou that laidst the power of Pharoah at my feet, turning the sea into dry land, and that dry land into sea again, for the safety of thy people, and the confusion of their enemies; thou, who gavest us arms when we were defenceless, who madest the bitter waters sweet and pleasant, and didst supply us with water in extremity out of the rock, as well with food out of the sea, and meat from heaven; thou that didst lay the foundation of our govern­ment, that art the judge of all things, avenge my cause, and witness for me, that I have not been corrupted to favour injustice, or espouse the in­terest of a rich man to the oppression of a poor one: yet I stand accused of partial administration as if I had confirmed the priesthood on my brother, from motives of private affection, and not at thy Divine command. Be pleased, therefore, to make appear, that all things are disposed by thy provi­dence, and brought to pass, not by chance, but thy special appointment. Testify thy wonted kindness to the Hebrews, by inflicting condign punishment on Dathan and Abiram, for suggest­ing that thy purposes are opposed by my arts. Vi­sit these detractors from thy glory with exemplary vengeance. Let the earth on which they tread swallow them up, with their families and substance to the manifestation of thy power, and as an ex­ample to posterity not to think unworthily of the Majesty of Heaven. But if the charge alledged is proved against me, may these curses light on mine own head, and my accusers be perfectly hap­py. After thou hast punished the disobedient, keep the rest in peace, concord, and the observance of thy commandments, since it is contrary to thy justice to confound the innocent with the guilty.’

Moses had scarcely uttered these words, inter­mixed with tears, when suddenly the earth was so convulsed, that the multitude were struck with hor­ror, and a dismal outcry was heard throughout all their tents. Dathan and Abiram and their [...]in, swallowed up. They fall unpitied by their relations. At length, with a dreadful noise, the ground opened, and swallowed up the seditious, with all their property and immediately closed so exactly, that no sign of the rupture was to be seen.

Thus perished a seditious faction as examples of the power and vengeance of the Most High. They fell unpitied by their own kindred: nay, the whole multitude rejoiced at this signal display of the Divine Justice, in the extermination of such obnoxious members of the state, such pests of their nation and society in general.

The choice put to se­cond trial.After the extinction of Dathan and his accompli­ces, Moses summoned the candidates for the priest­hood, referring the people to the choice of that per­son whose sacrifice should be most acceptable unto God. There assembled upon the occasion two hun­dred and fifty persons, who for the virtues of their ancestors, and their own merit, were held in esteem. With these stood forth Aaron and Corah, offering, before the tabernacle, the incense they brought in their censers, when suddenly appeared so fierce a fire as to exceed that of burning mountains, or the con­flagration of whole forests. It was astonishingly bright and flaming, and beyond doubt, came from heaven, as no earthly materials could have produced such a blaze. By the force of this fire, Corah, [...] and his two hundred and fifty accomplices, were so totally consumed, that the least relic of their bodies was not to be found. Aaron alone remained untouched, as a certain evidence that it was the work of a Divine Power. Moses, to perpetuate the memory of this awful judgment, commanded Eleazar, the son of Aaron, to consecrate their censers, [...] and fasten them to a brazen altar, as a warning to future generations not to presume to counteract the designs of the Most High. From these judgments it was evident, beyond a doubt, that Aaron obtained not the priesthood by sinister means, but by Divine appointment; so that he held it ever after, but not without a dispute con­cerning his title.

CHAP. IV.

NOTWITHSTANDING the punishments inflic­ted upon the abettors of the former faction, [...] a new sedition arose, from an opinion which the peo­ple had imbibed, that the late judgments, admit­ted by them as the effects of a Divine Power, were brought to pass merely for the sake of Moses. To him, therefore, they imputed these calamities, The [...]. sug­gesting, that these men were not punished for their sins, but through the solicitation of Moses; as no crime could be alledged to their charge, unless their zeal for the service of God could be so called. That Moses availed himself of the destruction of the peo­ple, in confirming his brother in the priesthood, and entailing it upon his line, since it was certain none of the former candidates would presume to put themselves in competition. The kindred of the deceased embraced this opportunity of represent­ing to the multitude the necessity of restraining the exorbitant power of Moses, which they might do easily and effectually.

Moses, to prevent the consequences of another tu­mult, convened the multitude, heard their grievances and without making reply, [...] lest they should be more incensed, appointed the heads of the tribes to bring every one a rod, with the names of their tribes in­scribed upon them, promising that the priesthood should be vested in him, upon whose rod God should shew any particular sign. This proposal being acceded to, they brought their rods, with the inscrip­tions as directed. Aaron brought his rod amongst the rest, on which was inscribed the name of the tribe of Levi. Moses laid all their rods in the ta­bernacle, and the next day produced them, which were easily known by the respective marks that were set upon them. They were found all to remain in the same form, that of Aaron excepted, Aaron rod [...] and [...]e [...] fr [...]. which sprouted out with branches and buds, and what was more wonderful, bearing ripe almonds; the rod be­ing of the wood of the almond tree. The people, amazed at this extraordinary spectacle, abated in their animosity towards Moses and Aaron, acknow­ledged the Divine interposition in favour of the lat­ter, admitted his right of election, thus confirmed a third time by the Divine approbation; Aaron elect [...]n fart [...]e [...] an event that put a happy period to the factions and seditions which had prevailed amongst the Hebrews.

The tribe of Levi being dedicated to God's imme­diate service, The [...] free [...] [...] were already exempted from military concerns; but lest worldly cares might divert them from due attention to the duties of their function, Moses ordained that, after the land of Canaan should, by the Divine aid, be conquered, forty-eight of the best cites should be allotted for the maintenance of the Levites, with two thousand cubits of land con­tiguous to the walls of the place. The [...] of priest. He moreover enjoined a tenth part of the yearly profits arising from the fruits of the earth, and collected from the whole body of the people, to be paid as a duty to the priests and Levites, which has been duly ob­served eversince. Having mentioned these matters [Page 51] we shall now state what exclusively belongs to the priests themselves.

It was ordained, that, of the forty-eight cities be­fore mentioned, the Levites should yield thirteen of them to the priests, and the tenth part of the fifths, besides the first fruits of all the products of the earth, as an offering to God. The firstling of all four-footed beasts allowed for sacrifice: If a male, it was to be delivered to the priests to sacrifice, to be after­wards eaten in the city with their family. For those which, by the law, were forbidden to be eat, the owner was to present a shekel and a half, instead of a firstling; and for the first-born of a man, five she­kels. There was a duty also imposed upon wool and corn, the one from sheep-sheering, the other from baking of bread.

[...]he Na­ [...]ens.When those who are called Nazareens, and are bound, by vow, neither to cut their hair, or to drink wine, have accomplished their vow, and pre­sent themselves to have their hair consecrated, what­ever they offer in sacrifice belong to the priests. Those that call themselves corbin, that is, by inter­pretation, a gift, when they desire to be discharged of their obligation and voluntary vow, they pay a duty to the priest of fifty shekels for a man, and thirty for a woman; and those who have not the means, must refer themselves to the discretion of the priest. Those who kill a beast for private use, and not for sacrifice, were to allow the priest the breast and the right shoulder. This is the allotment by Moses to the priests, besides the sin-offering, as men­tioned in the foregoing book. It was likewise or­dained that the wives, children, and servants of the priests, should have a share in all contributions, ex­cept the sin-offering, of which only those priests who officiate were to partake, and that in the taber­nacle in the very same day.

[...] sediti­ [...] u [...]ed [...], and [...]es a [...]ge [...]ugh [...]maea.Affairs being thus settled, and the mutiny ap­peased Moses removed the camp to the borders of Idumaea, having dispatched ambassadors to the king to grant his troops a free passage through his coun­try, on condition of peaceable behaviour, and pay­ing for whatever provision they might require. But the king refused to comply with the requisition, and drew up an army to oppose him, if he should offer to force his way. Moses sought Divine counsel; and being prohibited from making the first attack, took his way through the desert.

[...] death [...]ariam. sister [...]oses.At this time died Mariam ^(a), the sister of Moses, the fortieth year after their departure out of Egypt, and in the beginning of the month Xanthicus. She was magnificently interred, at the public charge, on a mountain called Sin; and, after thirty days mourn­ing, [...] of [...]ication Moses caused the people to be purified, in this manner: The high priest took a young red heifer, without blemish, into a very clean place, a little way from the camp, where he killed it, dipped his finger seven times in the blood, and therewith sprinkled the tabernacle. He then put the whole heifer into the fire, skin, entrails, and all, casting in a stick of cedar, a little hyssop and scarlet wool. A young man, of unspotted chastity, gathered up the ashes, and put them in a clean place, Those who stood in need of purification, either from having touched a dead bo­dy, or assisted at a funeral, had only to cast some of those ashes into spring water, dip a branch of hyssop in it and sprinkle themselves with it on the third and the seventh days. Moses ordained, that this ceremony of purification should be used when the Hebrews should be put in possession of the promised land.

[...] [...]hes [...] the [...] into [...]ia.These forms having been observed for the death of his sister, Moses led them through the desert into Arabia, and arrived at the metropolis formerly cal­led Aree, now Petrea, where there was a very high mountain. Aaron being foretold by his brother that his dissolution approached, ascended this moun­tain, divested himself of his priestly robes, which he delivered to his son Eleazar as his successor in of­fice, [...] of [...]n. and gave up the ghost there, in the sight of the whole multitude, in the 123d year of his age, and in the first moon of the month of August, called by the Athenians, Hacatombaeon; by the Macedonians, Lous; by the Hebrews, Sabba; and by the Romans, Augustus. His sister also departed this life in the same year.

CHAP. V.

AFTER the funeral ^(b) obsequies for his brother were past (which continued thirty days) Moses decamped and pitched his tents near the river Arnon that springs from the mountains of Arabia, Numb. xxi. and run­ning through the desert, empties itself into the lake Asphaltitis, dividing the country of the Moabites from that of the Amorites. This country is very fruitful.

Moses sent a very respectful message to Sehon, Moses sends an embassy to Sehon▪ king of the Amorites. king of the Amorites, requesting permission to pass through his territories, with assurance that the inha­bitants should not be molested, and that all ex­pences incurred should be duly discharged. Sehon refused him and marched his forces to the banks of the river, to oppose the passage of the Hebrews.

When Moses found the Amorites disposed to hosti­lity and considered that the Hebrews, through idle­ness and want, might again relapse into their former seditious spirit, he sought the Divine will whether he should force his passage by the sword.

Having not only obtained permission, but assu­rance of victory, he animated the army to such a degree, that, without hesitation, they marched up and charged the enemy with the utmost resolution. Sehon and his troops, notwithstanding their former defiance of the Hebrews, were now struck with con­sternation. Their only hope was in flight, The He­brews at­tack and defeat the Amorites. and the security of their fortified places: but this was vain; for, at the first onset, they were routed, fled in the greatest confusion before the Hebrews, who, being alert and light armed, as well as expert in the use of their slings and darts, reached those they could not otherwise overtake, and cut off vast numbers at the river where they stopped to quench their thirst, and amongst the rest Sehon the king. The victory, in fine was decisive. Sehon, their king, slain. The Hebrews obtained a pro­digious booty, as well as abundance of corn, as the harvest was not yet gathered in. Indeed they ran­sacked the country without controul, as they met with no resistance, and had only to enjoy the fruits of their conquest.

Thus were the Amorites destroyed, being desti­tute both of conduct and courage, either to prevent or oppose the fatal attack. The Hebrews, of course, The He­brews pos­sess the land of the Amorites. became masters of their country, which is a kind of peninsula betwixt three rivers; Arnon on the south, Jaboc (that falls into the Jordan) on the north, and the Jordan itself on the west.

In their prosperous situation the Hebrews had yet another enemy to encountre. This was Og, king of Galadene, and of Gaulonitis, who was marching to the relief of Sehon, his ally. Though informed on his way, of the attack and totol defeat, he determin­ed to put the matter to the issue of another effort; but he was fatally disappointed, for he fell himself, Og and his army cut off. and his army was totally cut off.

Moses after this victory, passed the river Jaboc, and entering Og's dominions, laid all waste before him. The inhabitants were opulent and powerful: their king was brave and resolute, as well as of enor­mous bulk and stature, as appeared from the dimen­sions of his bed, found in his palace at Rabathe. The frame was of iron; was four cubits in breadth, and nine in length. This success was not only attended with present advantages to the Hebrews, but laid the [Page 52] foundation of future conquests; for they possessed themselves of sixty fortified places, that were under his government, as well as acquired immense booty.

CHAP. VI.

MOSES, after these repeated successes, removed his camp to a spacious plain near Jericho, an opulent city, abounding with palm-trees and balm. The people being now elated with conquest, and dis­posed to gratify their martial propensity, their lead­er, The He­brews pro­ceed to hostilities against the Midianites. after sacrificing and feasting, detached a party to lay waste the country of the Midianites. This war originated from the following causes.

Balaak king of the Moabites, an ancient ally of the Midianites, Numb xxii 23. &c. from [...] increasing power of the Hebrews, began to entertain apprehensions for the security of his territories; not knowing that they were prohibited by the Divine injunction from at­tempting the ^(a) conquest of any country, but [...] of Canaan. Not deeming it by any means prudent to make a war upon a people flushed with victory, but yet desirous of stopping their progress, he sent ambassadors to the Midianites, Balaak consults the Midianites on their se­curity a­gainst the Hebrews. to consult with them on the means of their common security. The Midi­anites dispatched Balaak's ambassadors, with some leading men of their own, to one Balaam beyond the Euphrates, Requests Balaam to curse the Hebrews. a famous prophet, and attached to them, requesting him to come over to them, and curse the Israelites. The prophet entertained the ambassadors hospitably, and sought the Divine will as to the an­swer he should give them. Being forbidden to com­ply with their request, Balaam is forbidden. he told them that, though he had been disposed to gratify them, he was strictly en­joined to the contrary by that adorable Being to whom he owed the gift of prophecy; and added, that the people they desired him to curse were highly fa­voured of God. He therefore advised them to make peace with the Hebrews upon any conditions, and thus dismissed the ambassadors. Balaam, importun­ [...]d a second time, goes with the ambassa­dors. But the Midianites, urged by the importunity of Balaak, sent back the same ambassadors upon the same errand, when Balaam again consulted the Divine will, and answer was given, "That he might go with the ambassa­dors." Not conceiving that the tone in which the answer was uttered implied disapprobation, although it was in the affirmative, he accordingly went with them. He is resist­ed by an angel. As he proceeded on his way, an angel met him in a narrow place betwixt two walls. The ass on which he rode, at the sight of the vision, stopped, and, upon his striking and pressing her to go forward, crushed him against the wall, nor could he by any means stimulate her to proceed. While the angel kept his station, and the prophet continu [...] [...]orment­ing the beast, Reproved by his own beast. it pleased the Almighty [...] open her mouth in a complaint of the injustice and cruelty of her master in stimulating her to get forward, when the angel of the Lord stood in the passage to oppose his progress. Rebuked by the an­gel. As he stood amazed at the prodigy, the angel rebuked him for his conduct, telling him the beast was not in fault, but that he deserved chas­tisement, for presuming to take a journey contrary to the declared will of God.

Balaam would have returned; but he was com­manded by God, through means of the angel, to proceed, charging him to utter only that with which he should be inspired.

After this charge he went to Balaak, who enter­tained him with respect. He goes to Balaak who takes him to the top of a moun­tain to sur­vey the ar­mies. The prophet desired the king that he might be conducted to some high moun­tain to survey the Hebrew camp, Balaak, therefore, accompanied the prophet, royally attended, to the top of the mountain, which was about sixty furlongs distant from the camp. The prophet, having made his observations directed seven altars to be raised, and seven [...]ulls, and as many rams, to be prepared for sacrifices. This being done, in order to form a judgment upon the point in question, Balaam, hav­ing digested his observations with his face towards the Hebrews, spoke to the following purport:

‘Happy people! Providence your guide, [...] your support, you shall enjoy abundance of all good things, acquire a reputation above all men for your exemplary virtues, and your same shall ex­cel that of your progenitors, as the Almighty will take you under his immediate protection, and ren­der you, of all nations under the sun, peculiarly blessed. You shall possess the rich land promised you, and your posterity shall hold it for ever. Your fame shall be extended throughout the uni­verse, and your issue so multiplied as to be dif­fused throughout every part of the earth. Won­derful body, thus composed of the descendants of one single man! The land of Canaan must, at present, suffice you, though not adequate to your number or dignity; but hereafter you shall have the whole world for your habitation; so that both on the islands, and the continent, your progeny shall equal the stars in the firmament. Though so numerous, you shall lack nothing, but enjoy plenty in peace, conquest in war, and you shall hold your enemies in subjection. May our adver­saries, therefore, be yours: for destruction shall attend those who rise against you, and their pos­terity shall rue the conduct of their fathers, in daring to oppose you. For these extraordinary tokens of favour you are to adore the providence of God, who can exalt or deject, according to his sovereign will.’

These words Balaam delivered as dictated by the spirit of prophecy, at which Balaak, [...] being much in­censed, exclaimed, that he had violated his promise, having, with a view of great rewards, been brought there to curse the Hebrews, and when it came to a crisis, pronounced a blessing instead of a curse. In vindication of himself, the prophet thus replied:

‘Can the king imagine that, [...] when prophets are called upon to speak concerning future events, thay can discover or conceal what they lift? They are only passive instruments to convey Divine de­crees. They speak without knowledge or thought. I am conscious that I came hither, at the earnest solicitation both of yourself and the Midianites, with a desire of giving you satisfaction. But can I counteract the power and will of God? Nay, I was disposed to do that, which I afterwards found I dared not presume to do. When once under the direction of the Superior Power, we are no longer under our own guidance. I entertained not a thought of uttering a word in favour of the He­brews, or the blessing reserved for them; but as it is the will of God to render them a great and happy people, I have been compelled to speak, what you have heard, instead of what I had previously de­termined to say upon the subject. However, [...] fully to comply with your desire and that of the Midi­anites, let us erect other altars, and provide new sacrifices, and once more make trial if it be the Divine will that I curse these people.’

Balaak highly approved of the proposal and the sa­crifices were accordingly repeated; but the prophet could not obtain permission to curse the Hebrews. On the contrary, he fell on his face, and foretold the fate of those kingdoms and cities which should op­pose them, of which some are not yet extant, [...] whilst others, to our knowledge, have fulfilled the predic­tion, both on the continent and in islands; from [Page 53] whence we infer, upon good ground, that the re­mainder will, in due time take effect.

Balaak being highly displeased with this disap­pointment of his hope and expectation, dismissed the prophet abruptly; but as he approached the Euphrates, on reflection, he desired to speak with the king and princes of the Midianites, whom he thus addressed:

‘ [...] to [...] of [...].To convince you, O king, and ye princes, of my disposition to gratify you, though in some degree, contrary to the will of God, I have devised an expedient that, perhaps, may answer the purpose. Imagine not that war, pestilence, or famine, can effect the extinction of the Hebrews, as, by the superintending care of Providence, they will ever be free from the destructive consequences. Some temporary afflictions they may undergo; but these in the event, will turn to their advantage. But if the gaining some present trivial ascendency over them will afford you pleasure, attend to my counsel. Send to their camp a number of the most beautiful virgins you can select, decorated with all the ornaments of nature and of art, to capti­vate and allure. When their young men become enamoured, let them threaten to depart immedi­ately, unless they will renounce the laws of their country, and the honour of God who preserved them, and adore the gods of the Midianites and the Moabites. This (said he) will draw upon their heads the Divine vengeance ^(a).’

[...]he Midi­ [...]tes [...] Ba­ [...]m's [...]unsel.The Midianites approving the counsel of Balaam, sent the virgins to the Hebrew camp; and the young men, falling into conversation with them, soon be­came enamoured. The virgins, according to in­structions given them before their departure, affec­ted a desire immediately to depart; but by solicita­tions of the young men, and assurances of absolute devotion to their will and pleasure, they were pre­vailed on to stay; and one of them, in the name of the rest, spoke to the following purport:

‘Illustrious and valiant young men, we came not hither through want of fortune, credit, the love of our parents, or the respect of our kindred, much less for the prostitution of our persons: we are in­fluenced only by motives of hospitality and cour­tesy, which as strangers we wish to shew you As you profess so ardent an affection for us, and seem troubled at our departure, we are desirous of con­ciliating your esteem, which can only be done by terms of conjugal alliance; but you must permit us to express an apprehension of being sent back with scandal and reproach to our parents, should your importunity overcome our resolves.’

[...]in their [...].Finding the suitors compliant in every particular, she then proceeded:

‘Since we are thus far agreed, it will be necessary to remind you of some customs peculiar to you, respecting certain meats and drinks, and to assure you, that if we intermarry, they must be dispensed with. You must worship our gods ^(b), as the most convincing proof of your affection for us. You can incur no blame by conforming to the religion of the country from whence we are come, and adoring our gods in common with nations in ge­neral. whereas, your God is solely the object of your people's consideration.’

This was the alternative proposed to their consi­deration.

The Hebrews, blinded and infatuated by their passions, consented to the requisition of the females, suffering themselves to be seduced to the renouncing of the religion of their forefathers, transgressing the most sacred ordinances, and lapsing into the idolatry of the country. They admitted a plurality of gods, The He­brews are lu [...]ed into idolatry. used meats in common, and, to gratify the women, trampled on every law which they before held solemn obligatory, and binding. This licentious and disso­lute turn prevailed throughout the younger part of the army, and occasioned a more dangerous mutiny than any former, so far as to the total subversion of regularity and good order, and the introduction of whatever was impious and prophane; for when the religion and morals of youth are once perverted, they make a rapid progress in the paths of vice and immorality. Indeed, high and low, great and small, became generally apostates.

While this infatuation prevailed, Zimri, Zimri an Hebrew, marrie [...] Co [...]bi, a Midianite. Num. xxv. an He­brew, one of the chiefs of the tribe of Simeon, mar­ried Cosbi, a Midianite, the daughter of Zur, a man of rank and eminence in that country. This He­brew, at the instance of his wife, openly practised the most palpable idolatry, in flagrant violation of the rites, ceremonies, and constitution of the religion and laws of his forefathers. During this disordered state of affairs, Moses, lest some fatal consequences should ensue, Moses re­proaches the He­brews with the scandal of idolatry. summoned the people and remonstrat­ed with them how unworthy it was of the character which they and their ancestors had sustained for their piety and virtue, to prefer the gratification of ig­noble passions to the veneration of their God, and the observance of his sacred commandments. He pointed out the necessity of timely repentance, and shewed the merit of their character as men, and par­ticularly as Hebrews, not by contemning the Divine laws but subduing their immoderate passions. He also represented the inconsistency of their beha­viour, in thus abandoning themselves to luxury and dissipation, in a plentiful country, after having seen such examples of moderation in a desert; and squan­dering in profusion that which they acquired by much toil, and in the time of distress.

He then endeavoured to bring the infatuated youth to a sense of shame, and an attention to the dictates of reason and conscience; but, in what he said, he re­flected on no individual, judging that personal re­proof would render them more incorrigible, and that his main object was not to expose, but reclaim them. These oblique hints, however, gave occasion to Zimri to rise, and thus speak in vindication of himself:

‘Moses, Zimri in­solently reflects up­on Moses. you are at liberty to contend for the use and observance of your own laws, which have ob­tained a sanction and authority by long custom alone, or you would have been brought to merited disgrace and punishment, and found, to your cost, that the Hebrews were not to be deluded by your arts. I will never subject myself to your tyran­nical decrees; assured that, under a pretext or regard to religion and law, you seek to enslave us, and establish a supreme authority over us, by de­nying us those liberties to which all free-born men have an undoubted right. Was there a more grievous oppression, during the whole course of an Egyptian bondage, than the power you usurp­ed of punishing every man by laws of your own formation? You particularly deserve punishment for abrogating and annulling those customs, laws, and privileges, which are authorised and esta­blished by the common consent of nations, and preferring the suggestions of your fancy to rules so generally followed, and rationally founded. Conscious that I have done nothing wrong, I now frankly declare, in this assembly, that I have [Page 54] married a strange woman. This I confess, with an honest boldness, and would do the same in the face of the world. I also worship the gods whom thou hast forbidden to be worshipped, as I do not hold myself bound to submit to your arbitrary sway, either in matters of law or religion, but must assert the liberty of investigating the truth for myself, and directing my own personal con­cerns.’

Zimri de­livers the sense of the faction.Zimri, in this speech, delivered the general sen­timents of the whole faction, while the multitude silently waited the issue of his presumptuous conduct; for they apprehended much confusion would ensue. As Moses was not disposed to contend any longer, lest he might render a seditious man more outrage­ous, and lest others incited by his example, should rise, and by that means the tumult become universal, he therefore, Moses dis­charges the assem­bly. upon this consideration, dissolved the assembly; though the clamour most probably would have been productive of more mischievous effects, had not Zimri the chief abettor of it, been sudden­ly cut off in the following manner:

His contumacy, and flagrantly insolent behaviour to Moses, raised the resentment of one Phineas to the highest degree. The zeal of Phineas. He was a youth eminent for the dig­nity of his family, his singular prowess, and his per­sonal virtues. Eleazar, the high priest, being his fa­ther, he was nearly allied to the great law-giver. Sensible that to suffer such indignity to pass with im­punity, would bring both the religion and laws of the Hebrews into contempt, he determined to make an example of the ringleader of the faction, as his exalted rank would cause that example to have a greater influence on the minds of the people. His resolution being equal to his zeal, he repaired, with­out delay, Phineas slays Zimri and Cosbi in their tent. to the tent of Zimri, and, at one stroke, slew both him and Cosbi, his wife. This resolute act excited an emulation amongst those of his cotem­poraries, who still maintained a regard for the ho­nour of their country, The whole faction de­stroyed be­twixt the sword and the plague. to avenge themselves on those who had done it violation; insomuch, that they fell most furiously upon the faction, and put great num­bers of them to the sword. Those who escaped the vengeance of the sword, were cut off by a pestilence that followed soon after, and swept away not only those who took an active part in the sedition, but also their kindred, and those who, by their authority and influence, might have restrained, if not pre­vented, it. There perished by this pestilence four­teen thousand of the Hebrews.

Moses, incensed against the Midianites for their foul practices, Moses send an army a­gainst the Midianites. Num. xxxi sent out a powerful army to exterminate their nation. We shall shortly treat of that expedi­tion; deeming it necessary, on this occasion, first to advert to the wisdom and candour of our great law­giver. Though Balaam, invited and allured, by pre­sents from the Midianites, to curse the Hebrews when he found from the Divine prohibition, that he could not effect their purpose, suggested such an expedient to them, as tended to the ruin of the Hebrews in mis­leading and corrupting them in their religion and laws, yet Moses did him great honour in inserting his prophecies in his writings. He had it in his power to assume the credit himself, as there could be no witness against him; but he was too noble and ingenious to be guilty of a fallacy, or deviate from that principle of rectitude which so eminent­ly adorned his character.

CHAP. VII.

Num. xxxi.MOSES, as before observed, sent an army of twelve thousand men against the Midianites, chusing out of every tribe one thousand, and ap­pointed Phineas to the command, as a reward of his extraordinary merit, in asserting their religion and laws, and avenging the common cause on Zimri, the leader of a seditious faction. The Midianites on re­ceiving intelligence of the approach of the enemy, collected their forces, lined the several passes through which they might break in upon them, and put [...] in as good a posture of defence as the time would permit. The [...]. But no sooner did Phineas charge them at the head of the Hebrews, than they were to­tally routed with incredible slaughter. Five kings, viz. Ochus, Sures, Robeas, Ures, and Recem fell on the spot. The capital city of Arabia, built by the latter, is known by his name to this day. They call it Reken, and the Grecians, Petrea.

The Hebrews, Reke [...] [...] the [...] of [...] having obtained an entire victory over their enemies, ravaged their whole country, putting all the inhabitants to the sword, the virgins excepted, in conformity to the especial command of Moses to Phineas, who returned with the army in safety, and brought with him a memorable and glo­rious booty, consisting of fifty-two thousand and sixty-seven oxen, sixty thousand asses, The [...] houshold plate, and vessels of gold and silver to an immense value: such were the opulence and luxury of the Midianites. They also brought with them above thirty thousand captive virgins.

Moses, in the division of the booty, allotted one fiftieth part to Eleazar and the priests, [...] another fif­tieth to the Levites, and the rest to the people, which enabled them to enjoy the fruits of their toils and hazards in plenty and peace. Our great legis­lator, being now advanced in years, appointed Jo­shua to succeed him in the several offices of a prophet a leader, and a governor, according to the Divine command; for he was most expert in the knowledge of their religion and laws, having been instructed therein by Moses, his preceptor.

About this time the tribes of Gad and Reuben, with half that of Manasses, joined in a petition to Moses, for a grant of the country of the Amo [...]ites, as a place lately conquered, abounding with rich pasturage▪ and therefore commodious for their herds and other cattle. Moses imputed their request to pusillanimity, and reproached them in words to this purport.

‘You desire to live in ease and luxury, and, by appropriating to yourselves the advantages of a common war, deprive others of their share of what has been jointly acquired. It still requires you together with the rest of your brethren, to exert yourselves in extending your victorious arms beyond Jordan, in order to obtain possession of the land that God hath promised them.’ The tribes which preferred the petition, in order to soothe Moses, thus apparently incensed against them, de­clared, [...] that they neither wished to avoid danger through fear, nor shun labour through sloth, but were only desirous of leaving their booty in a place of security, that they might be more at liberty to prosecute the war; therefore, if Moses would assign them towns for the reception of their wives their children, and their property, they were ready to march whithersoever they might be commanded, and venture their lives in the common cause. Moses, [...] satisfied with what they advanced in their own vin­dication, in the presence of Eleazar, the high priest, Joshua and the rest of the magistrates, granted them the land of the Amorites, according to re­quest; but on condition that they should join with their countrymen in a league, offensive and defensive, against their common enemies, nor lay down their arms till the close of the war. Having acceded to these terms, they were put in possession of strong ci­ties, where their wives, children, and substance were perfectly secure.

Moses built ten cities in that country, which are to be reckoned amongst the forty-eight heretofore men­tioned. He appointed three of them sanctuaries, or places of refuge, for those that fled thither in case of casual homicide. The refugee was to continue in ex­ile during the life of the high priest, Three [...]. under whose ju­risdiction the fact was committed; but, at his death, permitted to return. During the time of their exile, it was lawful for any of the kindred of the man that was slain to take revenge upon the homicide, if he should be found without the walls of the city of re­fuge; but it was not permitted to any other. The names of the refuge cities were, Bozor, on the borders of Arabia; Ariman, in the country of Galadene; and Gaulatian, in the land of Batanae [...]. Moses also or­dained that, after the conquest of Canaan, three more [Page 55] cities of the Levites should be appointed as places of refuge, and with the same privileges as the former.

About this time an eminent person of the tribe of Manasses, called Salophades, leaving only three daughters, [...]ghters [...]ed to [...] if marry their tribe. some of the heads of the tribes applied to Moses to consult him respecting the daughter's right of inheritance. The decree was, that, if they were married within their tribe, they should inherit; but if they chose to marry into another tribe, they should lose their patrimony in their own. Upon this occasion an ordinance was passed, that every tribe should keep its own inheritance, without alienating or transferring it.

CHAP. VIII.

AS there now remained but thirty days to fulfill the number of forty years since the Hebrews came out of Egypt, Moses called a general assembly at a place known by the name of Abila, near the side of the river Jordan, and environed with palm-trees. When they were convened, he delivered to them a speech to the following effect:

‘ [...]ech of [...]es to peopleHebrews, and companions in a long and tedious journey, with whom I have been exposed to, and delivered from, so many dangers, since it is now the will of God, in the hundred and twentieth year of a toilsome life, to take me out of this world, (the course of nature also requiring it), and since it seemeth not good in God's sight that I should be any farther assistant to you, either by arms or counsel, in what remains to be brought to pass beyond Jordan, I have resolved to employ that little space of life which remains, to establish your felicity so far as in me lies, by stating to you in what it consists, and pointing out the means of attaining it, so that I may be remembered by you with esteem, when you arrive at the possession of what is promised you. I make no doubt but I shall find credit with you; and I may presume to add, that I deserve it too, for the indefatigable constancy of my endeavours to serve you. Listen, therefore, and attend to my words.’

‘Ye sons of Israel, be sure there is but one source of happiness to all mankind; the spring and foun­tain from whence alone it can be derived, that is, the favour of God ^(a); for he alone is able to confer blessings on those who obey his command­ments, and to deprive those of them who trans­gress. Attend seriously and constantly to your duty to God, according to the precepts and in­structions which I have laid before you as autho­rised by his Divine commission, and your piety and virtue shall attract the admiration, while your prosperity shall excite the envy, of surrounding nations. You shall keep possession of your present blessings, and obtain a plentiful store of all you want. Take heed to be obedient to God's will and commandments, and you may rest assured of all good. Never prefer any other constitution of government to the laws now given you, nor dis­regard the modes and ceremonies of religious wor­ship established amongst you, or change them for any other form. If you follow my advice, you shall be victorious and invincible: for if God is present with you, what power or force can oppose you? The rewards of virtue are great, glorious, and certain; nay virtue is in itself the greatest of rewards, from the conscious bliss with which it is inseparably attended. By it all other blessings are obtained. Practise it, therefore, towards one ano­ther, and you shall be perfectly happy yourselves, and render others so, to the comfort of your pre­sent state of existence, and your immortal honour in times to come.’

‘These things you have a right to expect, if you neither violate yourselves, nor suffer to be vio­lated yourselves, the written laws I delivered unto you by God's especial direction; but, on the contrary, make their wisdom and equity the subjects of your constant meditation and study. This will secure your happiness; and I shall die in peace, if I see it promoted by these means; com­mending to you the observance of those precepts of piety and prudence, that are laid down for your instruction and practice, and to an obedient com­pliance with the rules prescribed by your superiors, who are appointed to superintend your civil con­cerns. That God, under whose guidance you have hitherto lived, to whose goodness alone you stand indebted for all the benefits you have re­ceived by my means as an instrument, that God will continue his care over you, and vouchsafe you his constant protection, so long as you wor­ship him in the way and manner prescribed by his Divine command. You will not want excellent monitors in Eleazar, the high priest, and Joshua, with the senate and principals of the tribes, who will go before you, and suggest the best advice; by following which you will continue to be hap­py. Treat it with due respect; follow their coun­sel without reluctance, always bearing in mind, that he who instructed to obey well, will, when he shall attain to that dignity, govern well. Do not imagine that liberty consists in opposing such directions as your superiors think it expedient to give you for your practice, as you have formerly done, by mistaking mutiny for liberty. Beware of this error, and your state will be more prospe­rous. I would to God that you may never discover such perverseness and contumacy towards any of my successors, as you have repeatedly done to­wards me, for you forget that I have been oftener in danger of death from you than from the com­mon enemy. I speak not this to reproach you; for as I sustained the injuries with calmness and composure, when they were offered, I would not bring to your remembrance a circumstance that might afflict your minds, now I am about to take my last farewell. Be advised in your future con­duct, lest you become haughty and refractory, when you are put in possession of the land of Ca­naan. Consider it as your interest, as well as duty, to behave with reverence towards those who are set in authority over you: for if, thro' wealth and luxury, you fall into contempt of religion, virtue and authority, you will forfeit the favour of God; and when you have made him your enemy, you will lose that land with infamy, which you had obtained with honour, and be scattered over the face of the earth as the most despicable of mankind. If you should ever experience such a reverse of state and condition as I have represent­ed, you will repent, and remember the laws you have broken, when it is too late. Wherefore, to avoid this danger of apostacy from the worship of the God of your fathers, suffer not any of your enemies to live after you have conquered them; but esteem it highly conducive to your interest to destroy them all, lest, if you permit them to live, you become infected by their manners, and thereby corrupt your own institutions. I do far­ther exhort you to overthrow their altars, temples, groves, and, indeed, to extirminate their nations with fire and sword. By these means alone the permanency of your happy constitution can be secured to you. But lest any should plead igno­rance of their duties, I have written a body of laws, and a form of administration, by the Di­vine command, to which if you implicitly con­form, you will be of all men happy.’

When Moses had thus spoken, Moses de­livers a book of laws and precents for the govern­ment of the people. he delivered to them the laws and constitution of government written in a book, upon which they melted into tears, and appear­ed sensibly affected with the loss they should sustain [Page 56] of their great leader; calling to memory the many dangers he had passed through, and the anxious suli­citude he had ever manifested for their preservation. They desponded of ever having a governor of equal worth, and feared lest, on his departure, they should never meet with a mediator, who could so effectu­ally intercede with the Almighty in their behalf. They also bitterly repented of their outrages against him in the desert; and such was their grief as to be productive of lamentations, which the most conso­latory words could not suppress. Moses at length, however, diverted their thoughts from the melan­choly subject that had engrossed them, by exhort­ing them to attend to the instruction he had given them, and then diss [...]lved the assembly.

An abstract of the laws themselves.Before I proceed to other matters, I shall describe these laws fully and particularly, in order to demon­strate the wisdom and virtue of the compiler, and their conformity to the usages and customs of our commonwealth from its first institution. As every thing which our law giver wrote is extant, I shall not add by way of ornament, nor introduce any thing by way of variation. I have, however, taken the liberty of altering the method, and digesting the several kinds of laws into a regular system; being left by him in writing, as they were accidentally scattered in the delivery, and as he, upon enquiry, received from them the Divine voice. I thought it necessary to premise this observation, to obviate any calumniating reflections of our people, that I had not faithfully handed down the writings and insti­tutions of Moses. I shall, on the present occasion, confine myself to the public laws, which appertain peculiarly to the policy of our government. Those which Moses left concerning our common inter­course with one another, or with strangers, I have referred to a commentary, which I propose, with the Divine assistance, to write hereafter.

Rules for the govern­ment of the He­brews in the land of Canaan.When you have conquered the land of Canaan, and have leisure to enjoy the good things of it: when you have afterwards determined to build ci­ties, if you do what is pleasing in the sight of God, and keep his commandments, your happiness will be complete and permanent:

One holy city.Let there be then one holy city of the land of Ca­naan, and this situated in the most agreeable place, for beauty of prospect, and fertility of soil, and let it be that which God shall choose for himself by pro­phetic revelation. Let there be but one temple in it and one altar, and that reared of unhewn stones out of the quarry, One tem­ple and one altar. gathered at random, but so put toge­ther, by the skill of the artificer, as to render the work agreeable to the sight. Let not the ascent be by steps, but by a gradual rising ^(a) of the ground, for the decency of the approach. But in the other city, let their be neither temple nor altar; for the Hebrew nation is but one, One God [...]. and worship but one God.

Whoever shall blaspheme the holy name of God, let him be stoned to death, his body exposed on a gibbet, for a day, and then buried in an ignomini­ous manner.

The whole nation of the He­brews to worship thrice a year at Je­rusalem. Deut. xviLet all the Hebrews, from their several quarters, repair to the holy city and temple thrice every year, to join in their adoration of the Supreme Being, offer up thanksgivings for benefits received, and implore future aid and protection; and let them, by this means, maintain a friendly correspondence with one another; for it is expedient that such intercourse should be held by people who are descended from the same stock, and governed by the same laws, and professedly of the same religion. If they do not hold this friendly intercourse, they will live as strangers to each other, and be deprived of the comforts and advantages of communication.

Let there be taken out of your fruits a tenth (besides that allotted to the priests and Levites) arising from the sale in the market, [...] but to be ap­propriated to the particular charge of the sacrifices and festivals in the holy city; for it is but rea­sonable to dedicate the fruits of the earth to the ho­nour and service of that liberal benefactor from whom we derive their possession.

You are not to offer sacrifices, [...] out of the hire ^(b) of an harlot; for the Deity cannot be pleased with any thing that is wicked, of which nothing can be more so than prostitution; nor can any thing be ac­ceptable to a pure and spotless Being, that apper­tains to, or is procured by, that which is indecent and unclean.

Let no man blaspheme the gods of other nations, The [...] of [...] not [...] blas­phem [...] [...] to [...] men De [...]. or ri [...]e their temples, or take any thing out of them that is dedicated to religious uses.

Let no Hebrew wear a garment of wool and linen, as it belongeth only to the priests.

When the multitude are assembled together every seventh year, in the holy city, The [...] priest [...] law [...] the [...] of [...] to celebrate the festi­val of the tabernacles, let the high priest ascend a raised pulpit, where he may be heard by the whole congregation, read the whole law to all the people without exception, men, women, and children, nay, the very slaves to be admitted to the hearing. For when the laws are imprinted in the mind, and thus preserved in the memory, they not only facilitate obedience, but obviate every pretended plea of igno­rance. The laws will also have more weight on the consciences of offenders, when they are informed before-hand of the penalty annexed to the breaking of them. What men receive by the ear is commu­nicated to the mind; so that being convinced of the wisdom and excellent tendency of the laws, they stand self condemned on their violation.

Let your children, in particular, Chil [...] to [...] in the Deut be early instruc­ted in these laws, as the best thing they can be taught, as soon as they are capable of discipline, and most conducive to their present and future happi­ness. Wherefore, twice a day, morning and even­ing, they are to be reminded of God's mercies in general, and his deliverance of their father's from Egyptian bondage in particular; it being equally reasonable to acknowledge former blessings, as to implore the bestowal of future.

The principal of God's blessings are to be in­scribed upon your doors, [...] and the remembrance of them is to be shewn upon your arms and heads. These are to serve as memorials of the power of God, and his providential care and protection of his people.

Let there be chosen in every city seven magistrates, [...] such as have been most exemplary in the practice of virtue and righteousness. Let each of these magi­strates have two assistants of the tribe of Levi. Let those, who are thus chosen in every city, be held in great honour; so that no man, in their presence, may presume to utter irreverent or contumelious words; for the practice of awe and respect towards those set over us in high office by God's appointment, leads to the love of piety and virtue, and due ve­neration for the sacred Majesty of God himself. There must be no appeal from the sentence of the judge, whose decree must be held inviolable, unless it can be rendered apparent that they have taken bribes to the perversion of justice, or any other accusation can be alledged against them, whereby it may be proved that they have passed an unjust sentence. They must also judge and give sentence without regard to power, interest, or affection; and always prefer justice to every other consideration. It is a reproach to the Divine Power and Good­ness, to fear human authority before God himself. Justice is the power of God. He, therefore, who gra­tifies the most dignified character to its perversion. [Page 57] arrogantly presumes to usurp that power himself, and treats the Lord and Ruler of the Universe with manifest contempt. If these judges cannot deter­mine on the point in question, being either misin­formed, as to the particulars, or incompetent, as to the knowledge, (which sometimes happens), let the cause undetermined be sent up to the holy city, and there let the high priest, the prophet, and the senate, finally decide the controversy.

[...] or [...] wit­ [...]es. [...]t. xix.The testimony of a single witness shall not be received, but of three, or at least of two, and those whose testimony is confirmed by their probity and unspotted reputation.

[...]oman's [...]mony [...] to be [...]itted. [...]lave or [...]dman [...] id­ [...]ed in [...]lence.The testimony of a woman cannot be admitted, on account of the levity and temerity of the sex.

Nor is it lawful for a bondman to be admitted as a witness, by reason of his degenerate and ignoble mind: for it is to be suspected that, either awed by fear, or allured by gain, he will not depose the truth.

[...]ishment [...] a false [...].If any witness should be convicted of perjury, let him be subject to the same penalty which he, against whom he bore false testimony, was to have suffered.

[...]If homicide be committed in any place, and the offender cannot be found out, and it appears, more­over, that the man was not slain out of malice pre­pense, let diligent enquiry be made after the man, and rewards proposed for discovering him. If after all this search and diligence, no information can be procured, let the magistracy of the cities contigu­ous to the spot in which the fact was committed, assemble together, and measure the distance from the place where the dead body lies. Then let the inhabitants of the nearest city thereunto purchase an heifer, and bring it to a valley, as to a place where there is no land ploughed, or trees planted, and let them cut the sinews of the neck of the heifer. Then the priests and Levites, and senate of that city, shall take water, and wash their hands over the head of the heifer, and they shall publicly de­clare, that their hands are innocent of this murder, and that they have neither done it themselves, nor been aiding or assisting to any that did it. The ce­remony to be finished with offering up prayers to Almighty God to preserve that place and people from the guilt of blood for the time to come.

[...]istocracy [...] best [...] of go­ [...]nment.Aristocracy appears to be the best form of govern­ment, because it vests the authority in the hands of men of noble birth and dignified character. There­fore let the Hebrews desire no other form, but al­ways love that form; have the laws for their gover­nors, and govern all their actions by the laws. But let them ever remember that God is their king, and their supreme governor.

[...] the [...] of [...] xvii.But if you should desire to have a king, see that you elect one of your own nation, who will steadily maintain justice, and all the other virtues, being guided by God and the laws, as his infallible direc­tory, and highest wisdom. Let him not undertake any thing without the authority of the high priest and the senate. Let not his mind be set upon a mul­titude of wives, nor the glare of treasure, nor the pomp of houses lest thereby he become insolent, and disdain to submit to the laws. If he should affect an unwarrantable power and magnificence, let him be restrained, that he may not become more important than is consistent with the true interest of the state.

[...]nd marks [...] to be [...]moved.Is it not lawful to remove the boundaries or land­marks either of your own land or your neighbours, for they are the best security of the common peace. They should remain firm and immoveable, as a Divine limitation of rights; as a removal may afford cause for great broils and contests; for those whose avarice or ambition admit of no bounds, are easily led to violate the laws.

[...]uits that [...] not of [...] yearsThe first fruits of trees, that bear before the fourth year, from the time of their planting, are neither to [...]e offered to God, nor eaten by man; because, not [...] in proper season, they are abortions, and contrary to nature. But all the fruit that shall grow in the fourth year, when it comes to matu­rity, shall be gathered, and brought into the holy, city and there expended during the feast, which the owner makes for his friends, together with widows and orphans: but in the fifth year he shall reserve the whole product for his own use.

Sow not the ground that is planted with vines, Planting of vines. for it is sufficient it affords nourishment to that plant, nor doth it need to be nourished by the plough.

The land is to be plowed with oxen alone, The law of the plough. and no other kind of beasts yoked with them; for the til­lage must always be performed by beasts of the same kind.

Let the seeds be sown simple and unmixt, The seed to be sim­ple and unmixed. not two or three sorts together; for nature doth not admit of a commixture of different things.

You are not to permit beasts of different kinds to gender together; No adulte­rate mix­tures. for there is reason to fear that this unnatural practice may have a corrupt effect on the human species, as the foulest extravagancies have taken their rise from trivial causes. Wherefore no­thing ought to be introduced in conversation, that, by a perverse application, may tend to promote a de­pravity of manners. Nor should the laws neglect small matters, but provide for decency of conduct and behaviour in all things.

Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some allowance for those that are in want of the necessaries of life. In like manner, Gleanings of corn & grapes to be left for the poor. when they gather them grapes at the time of vintage, let them leave some smaller bunches on the vine for the poor; and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them for such as have no kind of provision. For the advantage arising from the exact collection of all, will not be so considerable to the owners, as will arise from the prayers of the poor. God will bless the land with fertility, and the proprietor with plenty, if he is not solely attentive to his own gain, but has a regard to the wants of the indigent.

The ox is not to be muzzled when he treads out the corn; The ox not to be muz­zled when he treads out the corn. for it would be unreasonable to deny any thing a part in the fruit of its own labours.

The traveller, on his journey, must not be denied to gather and taste of the ripe fruits, but on the con­trary, permitted to take the same freely, No passen­gers to be denied fruit on a journey. whether he be of the country, or a stranger. He shall depart satisfied with what he has eat, but he is prohibited from carrying any away with him. Those likewise who gather grapes, ought not to refuse a traveller to taste of them, as they bear them to the press; for it would be very unjust, that the good things which God hath bestowed upon mankind in such abundance, should be denied the needy in a small proportion, especially as the season soon passes away. Nay, those are to be invited, that, from a scrupulous modesty, forbear touching, or even asking for the same. If they are Hebrews, there are to be esteemed friends and fellow-sharers in what you have, being of the same race. If strangers, we should exercise hospitality towards them, not thinking we sustain any loss by the small present we make them of the fruits we enjoy through God's bounty. Nor can that be ill bestowed which is thus courteously given to ano­ther, since the bountiful Father of the Universe af­fordeth all things in rich abundance; not that any individuals should engross them, but that they should be rendered a common benefit to mankind. Nor can men more effectually acknowledge God's munificence towards themselves, than by communi­cating a part of his blessings to others. Whosoever shall presume to act contrary to what is here pre­scribed, let him be beaten with forty stripes, save one by the public executioner. Let him undergo this punishment (which is a most ignominious one for a freeman) because he was such a slave to gain, as to sully his own dignity. It is by all means ex­pedient (added Moses) that you, who have had the experience of such afflictions in Egypt, and in the de­s [...] ▪ [Page 58] should be affected with tenderness and com­passion for others in like circumstances; and as you have now obtained plenty yourselves, through the mercy and providence of God, that you should dis­tribute of that plenty, by the like sympathy, to such as stand in need of it.

The th [...]rd [...] the to b [...] divided among the widows & orphans.Besides the two yearly tenths already appointed to be paid, (the one to the Levites, the other to­wards the charges of the holy festivals,) you are to bring every third year a third ^(a) tythe, to be dis­tributed to those that want, to widows and to orphans. The first fruits to the temple. But as to the ripe fruits, let them carry that which first ripens unto the temple, and after thanksgiving to God for the earth which brought them forth, and which he had given them for a pos­session, and having likewise offered those sacrifices which the law commanded them to bring, let them give the first fruits to the priests. But when any one hath done this, and has brought the tythe of all that he hath, together with those first fruits that are for the Levites, and for the festivals, let him, when he is ready to return home, stand before the holy temple, give thanks to God, that he has deli­vered them from their grievous treatment in Egypt, given them a goodly land, and permitted them to enjoy the fruits thereof; and when he has openly testified that he has fully paid the tythes according to the law and appointment of Moses, let him in­treat God that he will ever be merciful and gracious to him, and continue to be so to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them.

Laws on wedlock.When men are of years to marry, let them make choice of virgins, born of honest parents, and vir­tuously educated. And he that does not take a vir­gin to wife, let him not seduce the wife of another man, to the disquiet and affliction of her husband. Let not a freeman marry a bond-woman, No plea for a freeman who mar­ries a bond­woman though his affection should strongly incline him so to do; for it is praise-worthy and honourable to govern our passions. Furthermore, let no man marry an harlot; for God will not receive her matrimonial oblations, No man is to marry an [...]arlot. because she hath dishonoured herself: besides those children are more laudably and virtu­ously inclined, who are descended from honest pa­rents, than those who spring from a shameful alli­ance contracted by impure desires.

If any one has espoused a woman as a virgin, and afterwards finds that she is not so, let him accuse her, [...] of a woman marrying for a vir­gin, & not found so. and bring his action, adducing all the proofs he can to justify his suspicion. On the other hand, let the woman's cause be defended by her father, her brother, or the next a-kin. If she be acquitted of the charge alledged against her, her accuser shall be bound to live in wedlock with her, nor shall the mar­riage hereafter be annulled, unless upon positive evi­dence. But he that shall rashly, and without cause, slander his wife, shall be punished with thirty-nine stripes, and stand condemned in a fine of fifty she­kels to her father. If it be proved that the woman has been corrupted before her marriage, she shall be stoned to death for not having preserved her virginity till she was lawfully married; but if she be the daughter of a priest, she shall be burnt alive.

If any man hath two wives, and he is particularly attached to one of them, either from affection, beau­ty, or any other motive, while the other is of less es­teem, and the son of her that is beloved be the young­er, demands the prerogative of the elder from the attachment of his father to his mother, The r [...]ght of pr [...]mo­g [...]n [...]ture [...]ot to be tran [...]ferred to a youn­ger ch [...]ld and would thereby attain a double portion of his father's patri­mony (for so much our ordinances import) let not this by any means be granted: for it is unjust that he, who is the elder by birth, should be deprived of his right on the father's disposition of his estate, because his mother possessed not an equal shar [...] in his affection.

If any man shall have deba [...]ched a maiden con­tracted to another, and with her consent, [...] they shall both be punished with death, as they are both equally guilty of sin; the man for corrupting the woman, and the woman for consenting: the one for seducing the woman into a preference of inordinate gratifi­cation, to an honourable marriage; the other for prostituting herself either from inclination or profit. If a man force a woman when she is alone, and has none to come to her assistance, [...] let him openly be put to death. Let him that hath corrupted a virgin, not yet espoused, marry her. But if the fa­ther of the damsel approves not of her being his wife, let him pay fifty shekels as a reparation for the injury.

He that desires to be seperated from his wife from any cause whatever (as many causes happen amongst men) let him confirm it in writing, [...] that he will never more entertain her again; for, by this divorce, she may be at liberty to marry another husband, and re­fuse the former. But if it happens that she be ill used by the second, or that, he being dead, the first would take her again in marriage, it is not lawful for the wife to return to him.

If a woman's husband dies, [...] and leaves her without children, let the brother of the deceased marry the widow, and let him call the son born to him by his brother's name, and educate him as the heir to his inheritance; for this precedure will be for the bene­fit of the public, as names and families should be preserved, and their possessions kept entire. This will also be for the solace of wives under their af­fliction, that they are to be married to the next rela­tions of their former husbands. But if the brother refuse to marry her, let the woman come before the senate and protest, that, though she offered to con­tinue in the family, and bear him children, her hus­band's brother had given her a repulse, and thereby cast a dishonour on his memory. The senate shall then demand of the brother the reasons of his refu­sal. Whatever cause he assigns, the point must come to this issue. The woman shall loose the sandals of the brother, and spit in his face, telling him, that he deserves this reproachful treatment from her, as having injured the memory of the deceased. After this he departs the court with a brand of infamy which he carries to his grave, and the widow is free to marry where she pleases.

If any man take captive a maid, wife, or widow, [...] and is disposed to marry her, let him not be allowed to cohabit with her before she has shaved her head, put on her mourning habit, and lamented her rela­tions and friends that were slain in the battle; that, by this means, she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony. It is reasonable for him who takes a woman to have children by her, to gratify the in­clinations of his wife, and not merely pursue his own will and pleasure, regardless of what is agreeable to her. But when thirty days are past, as the time of mourning, (for so many are sufficient to prudent persons for lamenting the dearest friends), then let them proceed to the marriage. If the man be too fickle, or too proud, to retain her as his wife, let him not have it in his power to make her his slave again, but let her go whither she pleases, and have the privileges of a free woman, as by the marriage she hath purchased her liberty.

As to those young persons who despise their pa­rents, and, instead of paying them honour, Of [...] ­tiful [...]. behave themselves undutifully and contemptuously, either because they are ashamed of them, or think them­selves wiser than they; in the first place let their parents (whom nature has constituted their judges) admonish them to this purport: ‘That they co­habited together not for the sake of pleasure, or the augmentation of their wealth, by uniting their [Page 59] stocks, but that they might have children to com­fort them in their old age.’ That when they were born they took them up with joy and gladness, and rendered God the most unfeigned thanks for them, brought them up with the tenderest care, and spared nothing that seemed necessary for their preser­vation, and instruction in whatever was most excel­lent. That now, since it is reasonable to pardon the errors of those who are young, it should suffice them to have given so many indications of contempt of their parents; and they should therefore reform, and act more wisely for the time to come. That they should remember God is displeased with those who are undutiful to their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonour which falls upon earth­ly parents, when they do not meet with suitable returns from their children. And finally, that they should bear in mind the severity of the punishment which the laws inflicts on the disobedient, and which the affectionate parent hopes the child will never experience."

[...]rigi­ [...] [...]stina­ [...] chil­ [...] to be [...]ed [...] death.If the obstinacy and perverseness of children are removed by such admonitions, let them be freed from the reproach which their former errors de­served, as it will redound to the honour of the law­giver, and the happiness of parents. But if it should happen that neither authority or advice can effect a reformation of manners, and that rebellious chil­dren will still persist in incorrigible obstinacy, the law must then be put in execution. Let such, there­fore, be brought by those very parents, whom they have so flagrantly offended by their disobedience, out of the city, with a multitude following, and let them be stoned to death, and there continue one whole day exposed to public view, and at night be buried with infamy. [...] ene­ [...] be [...]ed [...]. All who are sentenced to death by the laws are buried in the same manner. Public enemies are not to be denied burial, nor is any dead body to lie above ground. The law prescribes the punishment, to which justice enjoins an exact adhe­rence.

[...]ding [...]sury [...] He­ [...] [...]ro­ [...]Let no Hebrew lend to another upon usury, nor take usury either upon meat or drink; for it is illi­beral to take advantage of the misfortunes of our brethren. Count it sufficient, when you have assist­ed a brother in a case of extremity, that he acknow­ledges the kind office with gratitude. Charity brings with it its own reward, being ever attended with the consolation of an approving conscience, and an ap­proving God.

[...]la­ [...] bor­ [...].Those who borrow either money, or any kind of saleable commodity, let them chearfully restore the same as soon as Providence shall enable them so to do; laying it up, as it were, in their own treasuries, and justly expecting to receive it thence when occa­sion shall require.

But if the debtor has neither shame or conscience, to induce him to restore what he has borrowed, the creditor shall not enter his house and take a pledge before judgement be given concerning it: but let him demand it at the door, where the debtor himself is to deliver it, without the least opposition to him that comes upon him under the protection of the law. If he who gave the pledge be in good circum­stances, let the creditor retain it till he has repaid his due; but if he be indigent, let it be returned be­fore the going down of the sun, especially if the pledge be a garment, that the poor man may not want a covering in the night, for God himself shews mercy to the poor.

[...]ng [...] not [...]ken [...]ges.It is not lawful to take a mill, or any utensil be­longing thereunto, in as a pledge; lest the debtor be thereby deprived of instruments to obtain the means of a livlihood, and be exposed to extreme want.

[...]Let it be death to spirit away, or steal a man; and he that hath purloined gold or silver, let him pay double.

[...]If any man slay a thief in the act of stealing, or breaking into the house, he shall be held guiltless.

Let him that hath stolen cattle pay four-fold for what is lost, unless it be an ox, in which case the thief is to pay five-fold: but if the offending party is so poor that he cannot pay the fine, let him be his servant to whom he was adjudged by the law to pay it.

If one Hebrew be sold to another, Case of selling one Hebrew to an other. let him serve him six years, and on the seventh let him go free. But if it should so fall out that he hath children in his master's house by any female servant, and be dis­posed, from good will to his master, and natural af­fection to his wife and children, to continue in ser­vice, let him be set free only in the year of the ju­bilee, together with his wife and children.

If any man find gold or silver upon the highway, What is found is not the immediate property of the finder. let him enquire after him that lost it, and make proclamation of the place where he found it, in or­der to the restoring it, as not deeming it just to avail himself of the misfortune of another. The same rule is to be observed with respect to cattle strayed and wandering in a desert. If the owner be not presently discovered, let the finder keep them to himself, and appeal to God that he has not pur­loined what belongs to another.

It is not lawful to pass by any beast that is over­burthened, or bemired upon the way, Beasts in distress are to be helped. but to help and preserve it as if it was your own property.

It is also a duty to direct the ignorant traveller in his way, The travel­ler is to be set right in his way. and give him the best direction and advice to set him forward on his journey. It is barbarous to sport with him, or cause a delay in the prosecu­tion of his business.

Let no man revile his fellow who is either deaf, blind, or dumb.

If any man strikes another upon a sudden quarrel, Law con­cerning as­saults, &c. and it be not with a weapon, let him that is smitten be avenged on the aggressor immediately, by re­turning the same number of blows as he had receiv­ed. But if he that was struck be carried home, lie sick many days, and then dies, there shall lie no action of murder in the case; but if he that is smit­ten recovers, the other party shall pay the whole expence he has been subject to during the whole time of his sickness.

If any man shall kick a woman with child, Penalty on beating a woman, & causing a miscarri­age. so that she miscarries, the judges shall mulct him a sum of money for the loss of a subject, besides an­other sum of money by way of fine to the woman's husband; but if she die of the stroke, the man must die, according to the law of life for life.

If there should be found in the possession of any Hebrew, Punish­ment of poisoners. the preparation of any poison that may cause death, or any other harm, he shall suffer death; or undergo the same injury that he would have brought upon them for whom the preparation was made.

He that maimeth any man, Law against maiming. let him undergo the same himself, and be deprived of the like member of which he hath deprived the other, unless he that is maimed shall think fit to compound for it with mo­ney; for the law admits of a man's being so far a judge in his own case, as to moderate the rigour of a penalty for an injury done to himself.

Let him that is owner of an ox that is mischiev­ous, and given to goring, kill him. Law con­cerning oxen that gore. If an ox gores any one, let him be immediately stoned to death, and no man presume to eat of his flesh; but if his owner be convicted, as knowing the fierceness of the beast, and not keeping him up, he shall himself suffer death, as being accessary to the death of an­other man.

If the ox had killed a man or maid servant, let him be stoned, and the owner pay thirty shekels to the master of him that was slain: but if it be an ox that is thus smitten and killed, let both the oxen, that which smote the other, and that which was kill­ed, [Page 60] be sold, and let the price be divided between the two owners.

No pit or well is to be left un­covered.Let those that dig a well or pit, be careful to lay planks over them, and so keep them shut as not to hinder the drawing of water, but to give notice of danger, and thereby prevent man or beast from fall­ing into them. In case any one's beast should fall into a well or pit thus digged, and not shut up, and perish, the owner of the ground shall make satisfac­tion to the value of the beast.

Whatever is deposited in trust is to be held sacred.Whoever has received any thing in trust for the use of another man, let him preserve it as sacred, and not, on any consideration, to be touched by man or woman, though immense profit was to accrue, and there was no possibility of bringing it to light. It is fit that a man's conscience should direct him, as the only judge and evidence of what we do, and whether we do well or ill. Let his conscience bear inward testimony, and also induce him so to act, as to procure him commendation from others; but let him chiefly have regard to God, from whom no wicked man can be concealed. But if he in whom the trust was reposed, without any fraud, lose what was deposited with him, let him come before the seven judges, and there make oath, in the presence of God, that nothing has been lost willingly, or with a fraudulent design; he shall then stand acquitted, and depart blameless; but if it shall be made appear that he hath made use of the least part of what was committed to him, let him be condemned to make good the whole of the deposit.

The la­bourer must be paid his hire.The same punctuality is to be observed with re­spect to paying the labourer his hire. Be it ever remembered, that you are not to defraud a poor man of his wages, being sensible that Providence has allotted him those wages, instead of land and other possessions. Nor is the payment to be delayed, but made to the full due upon the same day that his work is finished; for the labourer should not be de­prived of the immediate use of that for which he has toiled.

Children are not to be punished for the iniquity of their parents; Children not to be punished for the iniquity of their pa­rents. but where they preserve a reputa­ble character deserve pity for the misfortune of such alliances. Nor are the sins of children to be imputed to their fathers, while young persons indulge them­selves in practices different from what they had been instructed in, and this through their proud refusal of such instruction.

Let those who have made themselves eunuchs be held in detestation, and be seclued from the con­verse of society, as having deprived themselves of their manhood, to the disappointment of the main end of their creation. The depravity of their minds, must lead them to make so unnatural an experiment on their bodies; for it is evident, that when the soul is effeminate, that effeminacy is diffused through­out the whole frame. All castra­tion for­bidden. Wherefore let neither man, nor any living creature, be castrated, for it is a de­parture from the grand institution of nature.

Let this be the constitution of your political laws in times of peace, and God will preserve this excel­lent settlement free from disturbance. But as hu­man affairs are precarious, and troubles and dan­gers will happen, either undesigned or intentional, it will be necessary to lay down some rules for ob­viating these contingencies; that so being apprized before-hand what ought to be done, you may have salutary counsels ready when you want them, and may not then be unprovided, and fall into disagree­able circumstances.

May you continue in the quiet possession of the land that God hath allotted you, Keep to old laws, cus­toms, and discipline. and reap the fruit of your industry and patience, without the hazard of open enemies from abroad, or of worse enemies amongst professed friends. A schism at home would endanger the laws, customs, discipline, and religion of your forefathers, which are the ordinances of God himself, being warranted by the authority of his Divine approbation. From these constitutions you are never to depart.

Let all military operations, whether at present▪ [...] or in future, be carried on out of your own bounda­ries. Before you actually wage war, send ambassa­dors to those who are your voluntary enemies: for it is expedient to expostulate with them, before you proceed to acts of hostility, and assure them that, al­though you have a numerous army, provided with horses, arms, and all warlike accoutrements, and moreover, a God, whose power has ever been exerted in your behalf; do you, however, desire them not to compel you to fight against them, nor to take from them what they have, which, indeed, would be your gain, though it would tend to their irreparable loss. But if your competitors should think fit to put the cause upon a trial of war, lead your army against them, committing the government of the whole to God, and next, under him, to the bravest man of arms, policy, and courage, that you can pitch upon as vicegerent. Do not have many principal officers, as, besides being an obstacle to action, thro' want of agreement, they frequently interrupt and impede execution and dispatch. Look well to the choice of your levies; let them be of chosen men, endowed with extraordinary strength of body, and hardiness of mind. Dismiss the timid part, lest they desert in the hour of action, and so afford an advantage to your enemies.

You shall exempt from obligation those to serve who have lately built them houses, [...] and have not oc­cupied them a year, and those who have planted vine-yards, and have not yet reaped the fruits, as well as those who are betrothed, or have lately taken to themselves, wives; lest having their minds set upon those objects, they fear to hazard their lives, and become dastardly and pusillanimous.

When you have pitched your camp, take care to avoid whatever is cruel. If engaged in a siege, [...] you want timber for the making of warlike implements, do not cut down fruit-trees, but spare them, con­sidering that they were planted and reared for the benefit of man. If they could speak, they would expostulate with you on the impropriety of destroy­ing that, which was no cause of the war, for the ser­vice of it.

When you have the fortune to overcome in bat­tle, [...] The [...]. give no quarter to those of your enemies who were obstinate and stood it out, but preserve the rest, and make them your tributaries, excepting the Canaanites: those you are to extirpate, even the whole nation, root and branch.

Let no man assume the habit of a woman, nor wo­man that of a man, especially in a military action.

This was the form of political government left us by Moses. The [...] of [...] He had already delivered laws in wri­ting, which he had compiled forty years before. Of these we shall treat on a future occasion.

After this he held assemblies for several successive days, A [...] awarding blessings to those who conformed to the laws, and denouncing curses against those who transgressed them. He then recited a kind of poetic song, composed in hexameter verse, and containing a prediction of future events, in the very order in which they occurred, without variation, as to time or matter. This song was inserted in the holy book.

To the priests he delivered his books, with the ark, in which were deposited the ten commandments, written on two tables. He left it in charge to the people as soon as they were in possession of the promised land, and had fixed their settlement, [...] to avenge themselves on the Amalekites, for the injuries they had formerly done them in the desert.

He also enjoined them, on the conquest of Canaan, and extenuating the inhabitants, to erect an altar to the eastward, near the city of Shechem, between the mountains Garizim on the right hand, [...] and Gebal on the left, and to divide the army in such a manner, that six tribes should be in each of the mountains, with the priests and Levites. They were to offer up prayers alternately, imploring divine blessings on those who kept the holy commandments, and ob­served the statutes of Moses, the lawgiver. At the [...]lose the tribes upon Gebal, [...] in acclamations by [...] [Page 61] of response, signified an Amen, or, be it so. Curses were then denounced and ratified in the same man­ner as the blessings. These benedictions and impre­cations were committed to writing for future re­ference. He also ordered them to be inscribed on each side of the altar, the people at the same time sacrificing and offering up burnt-offerings; though after that day they never offered sacrifice upon it, being deemed unlawful. These are the ordinances of Moses, which, by the Hebrew nation, are most religiously observed to this day.

The next day Moses called a general assembly of the people, men, women, and children, even slaves not excepted, and bound them, by a solemn oath, to the observance of the laws according to the will of God, [...] from which they were not, in any point, to deviate, from motives of favour, fear, nor any other pretence whatsoever. If any individual, ever so near and dear to them, or any collective body, was to attempt an innovation, and thereby a disso­lution, [...] the [...] of the form of government established by them, the people were to take a general vengeance on him or them, and exterminate person and posses­sions from the face of the earth. But if, by some means that might prevent, they could not avenge themselves in this manner, they were to join in a protest against such impious proceedings, as totally oppo [...]ite to their consent and approbation. To these particulars the multitude bound themselves by oath.

M [...]s [...] added some instructions as to the form of sacrifice, and the measures of proceeding in great e [...]terprizes, referring them, for assurance of the Di­vine approbation, to the stones on the breast-plate of the high-priest, as already described.

While Moses was present, Joshua, by a prophetic impulse, foretold what he was to do for the welfare of the people, either in the conduct of war abroad, or the administration of government at home, pre­paring them, [...]'s [...]ction. by this introductory address, for com­pliance with a new mode of discipline. He said, that, by inspiration of God, he was authorized to declare [...] that if they violated the sacred institutions of their religion and laws, they should fall into the direst calamities; their possessions should become a prey to strangers, their cities should be ransacked, their temples laid in ashes, and themselves sold as slaves to a merciless people, till they came at last too late to repentance. He added that God would, in time▪ restore their cities, with their temples also; but yet they were to forfeit these blessings not once only, but often.

M [...]s [...] then appointed Joshua to lead the Hebrew army against the Canaanites, assuring him of the Divine aid and protection, and presaging the choicest blessings to the people. He then took his farewell in an address to the following pur­port:

‘Since it is the will of God that I go to my fathers, and that this be the day of my depar­ture, it becomes me, in your presence, to ac­knowledge the providential care he has exercised towards you and your affairs, not only in your deliverance from the extremest miseries, but in conferring upon you innumerable and inestima­ble blessings: nor can I but acknowledge, as in duty bound, the Divine direction and assistance in all my endeavours for your advantage and pro­sperity, The last address & advice of Moses to the people. in the promotion of which I was but a mere instrument, whilst God himself was the grand author and finisher. For all his mercies I render him unfeigned praises and thanksgivings, and to his gracious protection, as a dying man, I commend you. Remember to serve and honour that Supreme Being, who alone is entitled to your adoration and worship. Esteem his laws as the most valuable of all his bounties. Call to mind that a human law-giver would think it the highest indignity to have his ordinances contemned, and his authority trampled upon; and then reflect what must be the awful consequence of being summoned to appear before the tribunal of an in­censed God, for wilful contempt and breach of his commandments.’

This farewell address was accompanied with se­veral blessings on the tribes, presages of their future destiny, and torrents of tears from the multitude, Moses uni­versally la­mented. the women beating their breasts, and the very chil­dren expressing extreme regret, at the approaching death of their great leader. In short, the lamenta­tion was universal. Those in advanced life grieved for the loss of so constant and vigilant a protector; those in early life, that they should be deprived of so able a guide.

But none were more sensibly affected upon this occasion than the grand comforter himself; for not­withstanding his professed contempt of death, and resignation to the will of God, and the law of na­ture, yet these testimonies of the affection of the people so overcame him, that he could not refrain from tears. As he went to the place where he was to vanish from their sight, they followed him weep­ing; but he beckoned with his hand, to those at a distance, to stop where they were; and desired those who were near, not to interrupt the peace of his last hours. At his importunity they stood still, but not without bewailing the calamity of so general a loss. He was accompanied only by the senate, Eleazar, the high-priest, and Joshua, his successor.

As soon as they came to Abraham ^(a), or Nebo, a mountain over against Jericho, which affords a prospect of the fair and fruitful land of Canaan, Moses within sight of the land of Canaan. he dismissed the senate, and, as he was embracing Eleazar and Joshua, and discoursing with them, a cloud suddenly environed him, and he was transla­ted into a certain valley. The sacred records say that he died, lest men should imagine, Disappears as covered with a cloud. from his ex­traordinary virtues, that he was yet alive and with God ^(b).

Moses lived 120 years, a third part of which, within one month, he was ruler of the Hebrews. He died on the last month of the year, and on the first day of the month, called, by the Macedonians, Distrus, but by us, Adar.

Moses was a man of singular understanding ^(c), [Page 52] which he applied to the wisest purposes. He was a perfect orator, capable of expressing, in the most striking light, his own feelings, and working most effectually upon the passions of others. He was moreover, a skilful general, an eminent prophet, and a faithful guardian of the people. The people mourned for him thirty days; nor did ever any grief so deeply affect them, as upon the death of this great and holy man. He not only maintained an excellent character amongst his cotemporaries but his writings have transmitted his fame to im­mor [...]l ages. Thus much for the end of Moses.

CHAP. I.

AFTER the accustomed ceremonies were over▪ and the last duty paid to the memory of Moses, [...] Joshua ordered the people to get themselves in readiness for marching, and, in the mean time, dispatched certain persons to Jericho, in order to learn the strenght of the place, and the disposition of the inhabitants On this occasion he convened the leaders of the tribes of Reuben and Gad, and the half tribe of Menasses: the latter of whom had been promised to settle in the country of the Amorites, which includes a seventh part of the land of Canaan.

[...]When these leaders were assembled together, Jo­shua reminded them of the promises they had made to Moses, and earnestly intreated them▪ [...] only for his sake, but also for their own, to fulfil [...] their en­gagement. They chearfully complied with Joshua's request, and immediately joined his army with a body of 50,000 men.

[...]Joshua having received this assistance, marched with his whole army about sixty furlongs towards the banks of the river Jordan. They had scarce pitched their tents, before the spies, who had been sent to Jericho, arrived, and gave the following ac­count of what had happened to them during their stay in that city. [...]

That the inhabitants, considering them as stran­gers come to gratify their curiosity, permitted them to perambulate the city without interruption; in consequence of which they had the opportunity of viewing the walls, ramparts, and other fortifica­tions raised for the defence of the city. That, to­wards the close of the day, they retired to a house, situated near the wall of the city, where they re­freshed themselves, and intended leaving the place early the next morning. While they were at this house, information had been given the king, that there were spies in the city from the Hebrew camp, and that they were concealed in the house of a woman named Rahab; in consequence of which an order was issued for apprehending them; and that, if they did not confess who they were, and on what business they came, they should be put to the tor­ture. As soon as Rahab was informed of this, she communicated the intelligence to the spies, and taking them to a retired part of the house, The spies are pro­tected by Rahab. con­cealed them, by covering them over with a large quantity of flax. That when the officers of justice came in search of them, Rahab told them, there had, indeed, been strangers there, but that, after supper, they departed; and as the time was but short since they went, if they were the dangerous people suspected, she did not doubt but, by immediate endeavours, they might be easily taken. The ho­nesty of the woman's countenance, and the simple manner in which she expressed herself satisfied the officers, and they immediately left the house to go in quest of the spies; but after travelling some way, and finding no likelihood of succeeding they desisted from their pursuit, supposing they had effectually made their escape. That when the con­fusion which the alarm occasioned, had in some degree subsided, Rahab uncovered them, related what had passed, and pointed out the great danger to which she had exposed herself and family for their protection; as a return for which she exacted from them an oath, Rahab ex­acts an oath of protection from the spies in re­turn. that when the city should be invested, and rendered desolate by the Hebrews, (for she told them it had been revealed to her by the Almighty that it should), they should pre­serve her and her relations from the general destruction. That they had faithfully promised the protection she required, to effect which they had [Page 64] told her, that, when she found the city attacked, to shut herself up, together with her relations, in her house; and that, in order to distinguish it from the rest, she must affix red strings to the door, which signal should be communicated to the ge­neral, who would no doubt, give such directions, as to secure her from all danger. Rahab conveys the spies away [...]n safety. That after this agreement was made between them, they departed, being assisted by Rahab, who, for that purpose, had got a rope, and fastened it to the top of one part of the house, by means of which they made their escape unperceived.

When the spies had given the relation to Joshua, and the principal officers of the army, a consulta­tion was held with Eleazar, the high-priest, and the elders, whether the promise made by the spies to Rahab ought to be strictly observed; which was agreed to by those sages, and the obligation rati­fied.

The He­brew army pitch their tents on the borders of the river Jordan.The Hebrews were on the opposite side of the river to that of Jericho, and the great difficulty was to pass the river, the current being exceeding rapid, and no method to be projected that could facilitate their design. These reflections gave great un [...]ness to Joshua; but his troubles were soon removed by a Divine revelation from the Almigh­ty, who assured him, that those obstacles should be removed, and that the river should be rendered so fordable, that the army might pass it with the greatest safety.

A miracu­lous passage. opened for the Hebrews over the ri­ver. Order in which they passed.This Divine promise was fulfilled two days after it was made, and the whole army passed the river in the following order: first, the priests bearing the ark, who were followed by the Levites, carrying the tabernacle and the holy vessels. After these marched the whole army, divided into ranks, ac­cording to the order of their respective tribes. The women and children were placed in the center of the army, that they might be the better secured from the violence of the current. When the priests entered the river the rapidity of the stream abated, and the water gradually sunk, till the bottom be­came quite dry; so that the whole multitude passed over without the least apprehension of danger. The priests were the last who quitted the bed of the river, which they had no sooner done, than the waters returned, and resumed their natural course; and thus was the promise made by the Almighty amply fulfilled.

After passing the river, the whole army proceeded immediately on the march, and encamped within ten furlongs of the city of Jericho. On this spot Joshua erected an altar, consisting of twelve stones, which, by his order, had been brought by twelve princes of the several tribes from the bottom of the river. Joshua e­rects an al­tar of 12 stones, and consecrates by sacrifi­ces. This altar was raised by Joshua, to per­petuate the remembrance of the miraculous sepa­ration of waters; and on it he offered sacrifices, and celebrated the feast of the passover ^(a).

While the Israelites were on the other side the river Jordan, Hebrews l [...]bour un­der a dearth of manna. they had, for some time, laboured under great difficulties from the manna, which had been their principal subsistence during forty years in the wilderness, having failed them; but when they came on that side of the river next Jericho, these inconveniencies were removed. It happened to be at the time when the harvest of the Canaan­ites, was ripe, and the country well stocked with cattle and other kinds of provision; all which they had the power of enjoying without interruption.

From the apparent pusillanimity of the Canaan­ites, in suffering the Israelites to ravage their coun­try at discretion and at the same time keeping themselves secured within the walls of the city, Jo­shua was convinced he should not be able to bring them to action, [...] and therefore determined to lay siege to the place, and put all the inhabitants to the sword.

Having formed this resolution, on the first day of the Feast of the Passover he ordered a procession to be made round the wall of the city, the manner of which was this: first, a certain number of priests, carrying the ark surrounded by a considerable body of the troops: [...] these were followed by seven other priests, each blowing a horn, or trumpet; to animate the soldiers; and the whole was closed by the elders. In this manner they marched round the walls of the city, and then returned to their camp.

This ceremony was repeated for six successive days; during which time not a single person of the Canaanites was seen without the walls of the city. On the seventh day Joshua addressing himself not only to the army, but the people in general, told them, that, on that day the city of Jericho should be delivered into their hands, and that without any efforts being made on their parts to effect it; for that the very walls would fall of themselves, and the city would be rendered totally defenceless. He strictly charged them to confine attention to the destruction of the inhabitants, all of whom they should put to the sword, except Rahab and her family, that the oath might be strictly performed which had been given by the spies, when they were on the other side the river Jordan. He likewise told them that whatever gold or silver they should find to lay it in a heap on the spot, for it should be dedicated to God as the first fruits of a victory ob­tained over the Canaanites.

Joshua, after delivering these instructions to the army and people, marched towards the city, and proceeded round the walls of it in the same man­ner, and with the same ceremonies, as before men­tioned in the Feast of the Passover; but, [...] as they were passing the seventh time, they made a halt, when the wall suddenly gave way, and the whole fell to the ground.

This surprising and unexpected event threw the Canaanites into the utmost consternation, [...] insomuch that they had not power to attempt the least resist­ance. In consequence of this the Israelites imme­diately entered the city, and to obey the instruc­tions previously given them by Joshua, put all to the sword ^(b), except Rahab and her family; the former of whom being brought before Joshua, [...] rewarded her in the most ample manner for the ser­vices she had done him.

To make a final destruction of the city of Je­richo, the Israelites, after murdering the inhabi­tants, set it on fire, and the whole was reduced to an heap of ashes. A prophetical curse ^(c) was likewise denounced against any person who should ever after attempt to rebuild it; that whoever should take upon him to lay the first stone might be punished by the loss of his eldest son; and who­ever should finish the work, his youngest. In the city were found great quantities of gold, silver, [...] and brass, the whole of which was of immense va­lue, and being gathered together, as Joshua had ordered, he presented it to the priests to be depo­sited in the sacred treasury.

Notwithstanding the caution Joshua had taken to prevent private plunder, yet one Achar, the son of Zebedee, and of the tribe of Judah, [...] made a breach on the injunction, by concealing the cloak of the king of the Canaanites, which was not only rich in itself, but had about it as much gold as weighed two hundred shekels. He argued with himself, that as he had hazarded his life to obtain it, he thought he had a right to enjoy it, and that it would be ridiculous to offer that to God which [Page]

[Page]

[Page]

[Page 65] was only designed for the use of man. He there­fore dug a pit in his tent, and there hid the cloak; supposing that it would be equally hidden from God, as it was from his companions.

The army of the Israelites was at this time en­camped at a place called by them Gilgal, which signifies liberty; intimating, that they now thought themselves secure from any future danger, and that they should never again be sensible of the like mis­fortunes they had experienced during their resi­dence in the wilderness.

[...]srael­ [...]ie re­ [...] in [...]ttack Ain.A short time after the destruction of Jericho, Joshua sent out a detachment of 2000 men to in­vest Ain, another city, situated at a small distance from the former. In this attack the Israelites met with a warm repulse: thirty-six of them were slain, among whom were several persons the relations of distinguished characters, and the rest were obliged to seek their safety by flight. The news of this defeat greatly dispirited the whole army of the Is­raelites, who from the promises made them by Divine revelation, had set it down for granted, that whatever project they engaged in, [...] fast [...]mble [...]selves [...] God it would infal­libly prove successful. From this disappointment, and the reflection of its consequences, they cloath­ed themselves with sackcloth, and spent the day in fasting and prayer. The mind of Joshua was like­wise particularly impressed with despair; and pro­strating himself on the ground, in the most fervent manner addressed the Almighty in words to the fol­lowing effect:

‘ [...]a e [...] ­ [...]l [...]tes [...] God. [...]e [...] ­ [...]es a [...] on [...].Lord (said he) we came not hither rashly, or unadvisedly, to reduce this country under our power and dominion, but from a pure deference and respect to the persuasion of thy servant Mo­ses, to whom thou didst promise the possession of this country, and that we should be victorious over all our enemies. The sudden change which has taken place, in the disappointment of our hopes, and loss of our friends, greatly alarms us, and the more so, lest we should prove equally unsuccessful in any future attempts. Do thou, therefore, O Lord, who alone art able to give us relief, help and preserve us. Vouchsafe unto us comfort and victory; and be graciously pleas­ed to give us future hopes, by removing the de­spair under which we at present labour.’

When Joshua had finished his prayer, God com­manded him to rise, [...] direct­ [...] the [...] out offen­ [...] and to purge the army from a pollution it had acquired by a sacrilegious theft, and which was the real cause of the mischief that had befallen them. That there should be lots cast to find out the criminal, who should be made an ex­ample of for his perfidiousness; and that after­wards, whatever they undertook should be attended with success.

Joshua immediately communicated these instruc­tions and assurances to the people; and calling to him Eleazar, the high-priest, and the princes of the tribes, he ordered that lots should be first cast to discover the tribe to which the thief belonged. This was accordingly done, when it fell upon the tribe of Judah; in consequence of which lots were again cast among the several families of that tribe. On examination it appeared that the lot fell on Achar, [...]ar is [...]e [...]ed [...]he lots. [...] to [...]gnomi­ [...]s death who belonged to the family of Zaccharis. He was accordingly taken into custody, and being conscious of his iniquity, confessed the fact, and delivered up the plunder in presence of the multi­tude. Upon this he was immediately put to an ig­nominious death, and his body denied the accustom­ed ceremonies of interment.

When Joshua had purged his army, agreeable to the Divine command, he marched towards the city of Ain; and planting a body of men in ambus­cade the preceding evening, he the next morning presented himself in sight of the enemy with his main body. The Ainites were so elated with their former success, that, as soon as they saw the Isra­elites, they immediately advanced in the most furi­ous manner to give them battle. On this Joshua feigned a retreat, till, having drawn the Ainites a considerable distance from the city, he made a stop, and gave a signal (which had been previously a­greed on) to the troops in ambush. Agreeable to this signal they immediately entered the city, where they met with little opposition; the greater part of the inhabitants having planted themselves on the walls to see the action, in full confidence, from the success they had met with before, that the Israelites would be totally overthrown. These detached troops made themselves masters of the city, and put the inhabitants to the sword; while the grand army engaged that of the Ainites, Joshua taken Ain, [...]ays it waste, and then distri­butes am­ple re­wards in p [...]under to the sol­diers. Josh viii. and totally de­feated them. The greater part were killed in the action; and the remainder fled for protection to the city, not suspecting that it was already in the hands of their enemies; but when they discovered its situ­ation, and the grea [...] danger they were in, they had immediate recourse to flight, and concealed them­selves in the wilds and deserts. The booty taken on this occasion was of immense value, consisting of great quantities of plate, costly furniture, gold, silver, coined money, and other articles, all which were divided among the soldiers, as a reward for their past, and an encouragement for their future, conduct.

The great success of Joshua against the cities of Jericho and Ain, and the slaughter made among the inhabitants, had struck such a panic in the kings of the respective provinces on that side the river Jordan, that they confederated together, and entered into a league for their mutual defence. But the Gibeonites, The Gibe­onites are alarmed at the success of Joshua in the re­duction of Jericho and Ain. foreseeing the destruction that a­waited them, and being apprehensive that all re­sistance would be in vain, consulted with their neighbours, the inhabitants of Cephirah and Keri­athjearim, among whom it was agreed, that endea­vours should be used to obtain a peace with the Israelites: but as they knew that could not be ef­fected should it be known they were Canaanites, they had recourse to the following stratagem. They selected a certain number of artful men, They dis­parch an embassy to Joshua. who were instructed to feign themselves ambassadors come from a very distant country, in order to obtain a league with the people of Israel. To make this story appear plausible, they were dressed in tattered garments with worn-out shoes on their feet; Artifice practised by the am­bassadors. and the bread they took with them in their bags was so musty as to be entirely useless. In this situation they arrived at Gilgal ^(a), the place where Joshua was encamped, to whom being introduced, they told him, that from the many miracles which God had wrought for them in the land of Egypt, and the wonderful successes wherewith he had blessed their arms, against every power that had opposed them in their coming to that place, their states and rulers had sent them from a very remote coun­try, to form a league of friendship with them, and that on such conditions as were customary with their forefathers. They then pointed to their gar­ments, which they solemnly assured Joshua were quite new when they sat out on their journey; but that the great length of it had reduced them to the state in which they then appeared.

This plausible tale gained such credit with the Israelites, that they entered into an amicable alli­ance with them; and Eleazar, the high-priest, with the princes of the respective tribes, solemnly rati­fied the treaty, the whole multitude assenting to the oaths made by their leaders. The am­bassadors depart. When the business was over, the ambassadors took their leave, and hasted to the Gibeonites with the glad tidings of their distinguished success.

A few days after the departure of the ambassa­dors the whole was discovered; Their a [...] ­tific [...] dis­covered. when it appeared that the Gibeonites were inhabitants of Canaan, and that they resided at a small distance from Jerusa­lem. [Page 66] This discovery greatly alarmed Joshua, who sent for the governors, and reproached them for having practised such a deception; to which they replied, that they were compelled to do it in their own defence, as they had reason to think they should otherwise share a similar fate with the inha­bitants of Jericho and Ain. Joshua was desirous of having the league cancelled; but as it was con­firmed by a solemn oath, this could not be done without incurring the Divine displeasure. It was therefore resolved, The Gibe­onites sub­je [...]t [...] to public drudgery. in order to appease the people, that, as a punishment for the imposition, the Gi­beonites should ever after be kept in a state of bon­dage.

When the confederate princes (who were five in number, The king of Jerusalem enters into a league with four neighbour­ing kings and makes war with the Gibeo­nites. the principal of whom was the king of Jerusalem) heard of the separate treaty made by the Gibeonites, and the artful manner in which it was obtained, they resolved to be revenged on them for desertion of the common cause. Accordingly they joined all their forces, and marched towards their city, with a determined resolution of laying siege to it. When they came within a small distance of the place they pitched their tents, intending to begin the attack early the next morning. In the mean time the Gibeonites dispatched a messenger to Jo­shua, The Gibeo­nites apply to Joshua for a [...] against the confede­rates. imploring his immediate assistance, as they must otherwise inevitably fall into the hands of the Canaanites. Joshua lost no time in complying with the request of the Gibeonites, and marching his army the whole night, he, the next morning, ar­rived at the spot where the enemy were encamped. He immediately led on his troops to action; and the Canaanites, Joshua h [...] ­stens with his army to their relief and puts the enemy to flight. finding all resistance was likely to prove ineffectual, fled, but were pursued by the Is­raelites to a place called Beth-hora. In this expe­dition God had all along encouraged Joshua, by promising him success; and therefore, as the con­federate forces were endeavouring to escape, and save themselves by flight, he suffered▪ [...]iolent storm of hail ^(a) to fall, A dreadful tempest. the stones of which were so large that more people were destroyed by them than what fell by the sword. As a farther proof of Divine in­terposition, a circumstance occurred on that day, the like of which never happened either before or since; namely, The sun stands still. the sun itself stood still ^(b) in the firma­ment, that the Israelites might not want day-light to complete the victory. This last circumstance is most expressly attested in the Holy Scriptures, ac­cording to the copies preserved in the temple.

The confederate kings, finding themselves so closely pursued, and likely to be either slain or made captives, concealed themselves in a cave at a place called Makkedah; intelligence of which being given to Joshua, he ordered the cave to be blocked up, and a guard placed over it. After he return­ed from pursuing the enemy, The confe­derate kings are taken, and put to death by order of Joshua. he ordered the cave to be opened, and the kings being brought forth, they were hung upon trees till the evening, when their bodies were taken down, and thrown into the cave: so that the place they had pitched on for a sanctuary became their sepulchre.

After this defeat, Joshua proceeded to the south­ern parts of Canaan; where, having destroyed the inhabitants and seized their most valuable pos­sessions, he returned with his army to the camp at Gilgal.

Though the great destruction made by the army of the Israelites had struck a terror in most parts of Canaan, yet it had not that effect on the princes of the north, who, instead of being intimidated, formed the resolution of boldly attacking Joshua. [...] They accordingly drew their forces together, and pitched their camp at Berotha [...], a city of the Upper Galilee, not far from the waters of Merom ^(c). Their army consisted of 300,000 foot, 1 [...],000 horse, and 2000 chariots.

When the Israelites understood what a formi­dable army was raised against them by the Canaan­ites, they became greatly dispirited; and even Joshua himself was almost sunk into despair. [...] But they were dispelled, on Joshua's receiving assurances from God that they should overcome their ene­mies; and, to make their conquest complete, he was commanded to kill their horses, and burn their chariots.

Encouraged by this Divine protection, Joshua immediately marched his army against that of the Canaanites. On the fifth day he came within sight of their camp, and ordering his troops to advance with all possible dispatch, [...] they fell so sud­denly on the enemy, that they were immediately thrown into disorder. Those who attempted resist­ance were all slain on the spot: and such as fled, being pursued, were overtaken and slain. Their horses were also all killed, and their chariots com­mitted to the flames.

The success of this day made Joshua absolute master of the country. He pursued his rout to a considerable distance, plundering every town he came to, and putting all the inhabitants to the sword. In short, [...] the whole country was one con­tinued scene of desolation, and the inhabitants of it totally extirpated, except a small number who had accidentally escaped, and secured themselves in places of great strength. Such was the desola­tion made in the land of Canaan during a war of on­ly five years.

Joshua having thus reduced the Canaanites, re­turned with his army to Gilgal; from whence, after a short time, [...] he removed to the mountainous part of the country and fixed the holy tabernacle in the city of Shiloh. The situation of this place was exceeding delightful; and here it was that Joshua intended, when circumstances would per­mit, to build a temple.

From Shiloh Joshua removed, with all his peo­ple, to Shechem, where he erected an altar, [...] Sh [...] as had been some years before appointed by Moses. He then divided his army, one half of which was placed on Mount Garizim, and the other half on Mount Gebal. At the latter place he erected another altar on which the priests offered sacrifices; A [...] [...] C [...] and when they had denounced the malediction before recited, and engraved them upon the altar, they returned to Shiloh.

At this place, a short time after, Jo [...] [...] pe [...] [...] th [...] the [...] the [...] f [...] Joshua con­vened a general assembly of the people; and, after reminding them of the great success they had met with through the assistance of the Divine protec­tion, he observed that the Canaanites had still many cities in their possession, which were rendered so strong by nature and art together, as to be almost [Page]

[Page 67] impregnable. That as it must consequently be a work of time to subdue them, he thought it ad­viseable, [...] rates [...] dis­ [...] of [...]be [...] [...]me [...]e­ [...] [...]or­ [...] [...]nd [...] [...]nent [...]mis­ [...] to [...] the [...]y. in the first place, that those tribes who came with them from the other side of Jordan, and had assisted them with such fidelity in destroying their enemies, should be dismissed, with suitable acknowledgements for their services. And, se­condly, that a proper person should be chosen out for every tribe, who should act as commissioners for taking an exact survey of the captured land, a pro­per state of which should be laid before another assembly convened for the purpose.

[...]'s [...]al [...]sally [...]e, [...] [...]e­ [...]These propositions being universally approved of by the people, commissioners (one out of each of the tribes, who were to partake of the division of the country) were accordingly chosen; and a certain number of men, distinguished for their su­perior knowledge in surveying, were appointed to assist them. As some parts of the country were re­markable for their richness and fertility of the soil, while others were almost barren, they had instruc­tions to take the admeasurement agreeable to the quality; [...] [...]he [...] [...]he [...]. so that though one part might be much more extensive than another, yet the whole divisions might be, on an average, of equal value.

These commissioners, with their assistants, having executed the business on which they were sent, re­turned, at the expiration of seven months, to Shi­loh, which was at that time the seat of the taberna­cle. [...]as­ [...] [...] of [...] On their arrival Joshua convened another assembly, consisting of Eleazar, the high-priest, to­gether with the elders, and the princes of the re­spective tribes. [...]nd [...] [...]es [...] [...]ti­ [...] he [...] When the state of the admeasure­ment was laid before them, Joshua divided the whole country ^(a) between the nine tribes and the half tribe of Menasses, [...]by [...] proportioning the shares to the number of families in each tribe. The differ­ent allotments were as follow:

To the tribe of Judah was assigned all the Up­per Judea, extending, in length, to the city of Je­rusalem, and, in breadth, to the lake of Sodom▪ in which compass were included the cities of As­calon and Gaza.

The tribe of Simeon had that part of Idumaea which borders on Egypt and Arabia.

To the tribe of Benjamin was allotted all that part of the country, which extends, in lenth, from the river Jordan to the sea, and▪ in breadth, from Jerusalem to Bethel. This district is exceeding small in proportion to the rest; but the quality makes amends for the quantity, more especially as it contains the two cities of Jericho and Jerusalem.

The tribe of Ephraim had, for their lot, that part of the country which reaches, in length, from Jor­dan to Gadara, and, in breadth, from Bethel to the Great Plain.

To the half tribe of Menasses was allotted that track of land which reaches, in length, from the river Jordan to the city of Dora, and, in breadth, to the city of Bethsana, since known by the name of Scythopolis.

The tribe of Issachar had, for their lot, all that part of the country which reaches, in length, from the river Jordan to Mount Carmel, and, in breadth to Mount Itabyr.

[...]To the tribe of Zebulon was assigned all that track of land which borders on Mount Carmel and the sea, and stands as far as the lake Genesareth.

The tribe of Asser had, for their lot, all the country behind Mount Carmel, opposite to Sidon; in which district was included the city of Aric, otherwise called Actipus.

[...]To the tribe of Naphthali was allotted the Up­per Galilee, and the eastern parts of the country, including the city of Damascus, Mount Libanus, and the head of the river Jordan, which takes its rise from that side of the mount belonging to the city of Arce.

The tribe of Dan had, for their own share, Dan. all the vallies lying to the west between Azotus and Doran, together with the cities of Jamnia and Gittah, with the whole country from Aceron, where the portion allotted to the tribes of Judah com­mences.

Thus did Joshua divide, among the nine tribes and a half, the six provinces of the Canaanites, which received their names from so many of the sons of Canaan. The seventh province (named Amorrhoea, from another of the sons of Canaan) was not at his disposal, it having been long before granted by Moses to the other half tribe of Me­nasses, and the two tribes of Reuben and Gad. Those parts of the country which belonged to the Sidonians, Arucaeans, Ainathaeans, and Arithaeans, being, at the time the above division was made, un­inhabited, were totally excluded.

Joshua, being now far advanced in years, and fearful, from the natural infirmities of age, he should not be able, much longer, to hold the reins of government, Joshua [...]onvenc [...] the heads of the dif­ferent tribes, and enjo [...]ns them ut­terly to ex­t [...]p [...]te the Ca­naan [...]tes. called together the heads of the different tribes, to whom he gave a strict charge, that they would be particularly diligent in using their utmost endeavours to destroy the Canaanites, and not suffer any to reside in the land they pos­sessed, and which had been divided amongst them by lots. He told them that a strict attention to this request would be in conformity to the will of their late legislator Moses, and that it was fully consistent both with their laws and religion. He likewise strictly charged them to deliver up to the Levites the remaining thirty-eight, out of the forty-eight, cities assigned them by Moses; they being already in possession of the other ten, situated in Amorrhaea, on the other side the river Jordan. Three of these cities he assigned as places of refuge, being earnestly solicitous that nothing should be neglected which Moses had ordained. The first of these cities was Hebron, belonging to the tribe of Judah; Cities of sancturary Hebron, Shechem, & Ceden. the se­cond Shechem, belonging to the tribe of Ephraim; and the third, Ceden, in Upper Galilee, belonging to the tribe of Naphthali. These regulations were received by the people with universal applause, they being very willing to pay a strict attention and re­verence to the ordinances of Moses.

After Joshua had laid these injunctions on the people, he proceeded to divide the plunder, Joshua di­vides the s [...]o [...]l, which was immense, amongst the sol­diers. which had been taken from the Canaanites, among his soldiers. It consisted of cattle and flocks innume­rable, together with great quantities of money, plate, furniture, and other articles; so that though the number of people was great, each person had a very considerable booty.

A few days after Joshua had made these regula­tions, he assembled together the auxiliaries (namely, the tribes of Reuben and Gad, with the half tribe of Menasses, consisting of 50,000 men) who had come with him from the other side the river Jor­dan, and had assisted him with fidelity during the whole course of the war against the Canaanites. When these people were assembled together▪ Joshua addressed them in words to the following effect:

Josh [...]a's [...] o [...] ­ders.When Joshua had finished his speech, he took a solemn and distinct leave, first of the princes, and then of the people; The peo­ple weep at the dep [...]r­ture of the [...]r b [...]e­thren. and they immediately departed for their own country. The other tribes accompa­nied them a considerable way; and when they parted, the latter testified their affection by tears and lamentation.

An altar, erected near the place of passage over the [...] the river.As soon as the disbanded tribes arrived on the other side the river Jordan, they erected an altar near the place where they and their brethren mira­culously passed over; not for any religious use, but as a memorial to succeeding generations, that, though they were parted by the river, they were of the same descent and religion, and held an equal right to the tabernacle at Shiloh, and to the worship of God performed there, as their brethren on the other side the river. The latter, either from being misinformed, or misapprehending the intent of this altar being erected, fell into a violent rage against them, The erect­ing of the [...] & [...] as apostates from the true religion; and im­mediately took up arms in vindication of the worship and religion of their forefathers, and to avenge the cause of God upon the heads and chief authors of this defection. But, before they proceeded to these extremities, their rulers advised them to suspend the execution of their wrath till they had sent a deputation, [...] in order to know their reason for build­ing such an altar. This being agreed to by the people, they made choice of Phineas, the son of Eleazar, with ten other persons of eminent distinc­tion, to go on the embassy. As soon as these com­missioners arrived on the other side the river Jor­dan, [...] they convened an assembly of the people, when Phineas addressed them as follows:

‘ [...]We are very sensible that the crime charged on you at present is of too heinous a nature to be pu­nished by words only; but we have not rashly taken up arms to execute vengeance in propor­tion to the degree of iniquity committed. We have considered that you are in alliance with us, and hope that, on serious reflection, and a proper admonition from us, you will be made sensible of you [...] brought to a proper sense of your duty. We desire that you will frankly and ho­nestly inform us, upon what motives, and with [...]. If it was [...] with the religion of Moses, we are not angry with you; but if you are gone over to a false worship, we must draw our swords in defence of that religion you have so sacrilegiously violated. We most sincerely hope the latter is not the case: for we cannot think it possible that a people so well acquainted with the laws of Gods, our friends and allies, from whom we have so lately parted, can be so insensible and ungrateful, as to abandon the holy tabernacle, the ark and the altar, and the worship of your forefathers, to join with our enemies, the Cana­anites, in the worship of false gods. Should this unfortunately be the case, we intreat you to re­pent, and return to that reverence you owe to the laws of God and your country, and you shall be again received: but if you obstinately persist in your error, we must compel you to obedience by force of arms. Do not imagine that, because you are seperated from us by a river, you are therefore out of the reach of God's power; for you are under his jurisdiction wherever you exist. If the temptations of the place in which you live are too powerful for you to withstand, remove to a distant country for depend on it, if you con­tinue here, and [...] in your error, destruction will be the conseq [...]nce. Take advice in time, relinquish your apostacy, and adore the true God, who will ever protect you, as he has hitherto done your forefathers. Consider well what is now said to you; and do not put us to the necessity of com­mencing a war that will be exceeding disagr [...]a­ble to us, and infallibly destructive to you. You have still your choice left, either to continue friends, by returning to your duty, or otherwise to become enemies; in the latter of which cases no distinction will be made between apostate Israelites, and professed Canaanites.’

When Phineas had finished his speech, one of the rulers of the assembly, in the name of the whole multitude, addressing himself to the deputies, re­turned the following answer:

‘The accusation you have laid against us is ill-founded. [...] We have not made the least breach in the alliance so happily formed with our brethren on the other side Jordan; nor have we been guilty of any affection or novelty in erecting this al­tar. We know but one God, who is the God of all the Hebrews; and but one altar, which is the brazen altar before the tabernacle. With respect to the altar in question, it was never intended for any religious use, but only as a memorial to pos­terity of our mutual friendship and alliance; and rather to keep us steady in our antient religion, than to be any ways instrumental to the violation of it. God is our witness that this, and this only, was the occasion of the altar being erected; whence we intreat you to lay aside those suspicious you have entertained, and not impute to us what would render any part of the posterity of Abra­ham, who should be guilty of such conduct, de­serving of immediate death.’

This answer gave great satisfaction to the depu­ties, who immediately returned to Joshua, [...] and an assembly being called, related to them the particu­lars of all that had passed. Not only Joshua, but the princes of the tribes, and, in short, all the peo­ple, rejoiced at the result of this embassy; [...] for which they offered sacrifices of thanksgiving to God. When this was done, Joshua dismissed the people, and retired to Shechem.

No particular occurrence took place from this period till the death of Joshua, which happened about twenty years after He was at this time far advanced in years, and finding his dissolution near at hand, he convened an assembly of the leaders of the tribes, the elders, magistrates, [...] and as many of the common people as could be gathered together. When the whole appeared before him, he harangued them in a pertinent discourse on the great benefits and protection they had received from the hand of Providence. He pointed out to them in wh [...]t manner he had preserved them even in the midst of dangers: [Page 69] and that he had not only relieved them in all their wants and distresses, but had raised them from the most abject to the most prosperous situation in life. For these great and distinguished benefits he strictly enjoined them to be always diligent and attentive to their religious duties; and, if they would wish to preserve the favour of their great benefactor, to live in the fear and love of him, and in the obser­vance of his commandments. He told them, that as this would, in all probability, be the last time he should have the opportunity of addressing himself to them, he hop [...] what he had said would remain impressed on the [...] minds, and that in remembrance of him, and their great legislator Moses, they would conduct themselves in such a manner, as to obtain happiness in this world, and everlasting felicity in the next.

When Joshua had finished his address, he dismis­sed the assembly, [...] of [...]. a short time after which he paid the debt of nature. At the time of his death he was in the 11 [...]th year of his age, 40 of which were spent under the direction of Moses, whom he succeeded in the administration, and in which office he con­tinued 26 years.

[...]He was a man who possessed great prudence, and had a manner of expressing his thoughts that gave pleasure to all who heard him. He was brave and indefatigable in war; and in times of peace he con­ducted himself in such a manner as to acquire the universal good-will and affection of the people. His remains were deposited at Thamna, a city be­longing to the tribe of Ephraim.

[...] of [...]ar, [...]igh­ [...].About the same time that Joshua died, Eleazar, the high priest, also paid the debt of nature, and was succeeded in the priest-hood by his son Phi­neas. His remains were deposited in the city of Gabatha.

CHAP. II.

AFTER the death of Joshua the people had a consultation with Phineas, relative to the far­ther prosecution of the war against the Canaanites; when it was resolved that it should be carried on with the greatest vigour, and that the chief com­mand and direction of it should be committed to the tribe of Judah, who should be assisted by the tribe of Simeon. [...] of Ca­ [...]nites, [...]ances [...] an [...] the [...]entes. [...]ges 1.

The Canaanites were at this time exceeding strong, and receiving intimation of the intentions of the Israelites, they gathered together a great army un­der the command of Adonibezec, and encamped themselves near the city of Bezec. Their principal expectations of success were built on the loss of Joshua; [...] Ca­ [...]nites routed, [...] their [...]der [...] pri­ [...]er. but they soon found themselves deceived; for when the two tribes of Israelites attacked them, they fell on with such resolution, that the Canaanites immediately gave way, and upwards of 10,000 were killed on the spot. Great numbers took to flight, but being close pursued by the Israelites, few of them escaped. Adonibezec▪ their leader, was taken prisoner, and being brought before the leaders of the two tribes, they ordered his thumbs and great toes to be cut off, in like manner as he had done to no less than seventy little kings or princes; so that the similitude of punishment made the tyrant reflect on his own cruel disposition, and acknowledge the justice of God in what he had brought upon him.

The two united tribes, after the conquest of Be­zec, pursued their route farther into the country, plundered the respective towns through which they passed, and put the inhabitants to the sword. They at length laid siege to Jerusalem, and soon made themselves masters of the suburbs; Jerusalem besieged▪ Lower town ta­ken; out the upper being found im­pregnable, the siege is raised. but finding the city itself too strongly fortified both by nature and art, they gave up all thoughts of attempting to reduce it.

From Jerusalem the Israelites proceeded to He­bron, which they entered by assault, and after plun­dering the inhabitants, put them all to the sword. This place was given to the Levites, Hebron taken by force. with a part of the land round it to the amount of 2000 cubits. The other part which belonged to it was given to Caleb, who was one of the spies employed by Moses to make discoveries in the land of Canaan. A di­vidend was also given to the posterity of Jethro, Moses's father-in-law, because they had left their native country, and bore a part with the Hebrews in the war.

After the reduction of Hebron the two tribes marched in search of farther conquests; Many other places of the Ca­naan [...]tes reduced by the Is [...]l­ites. and took many cities, both on the mountains and on the plains, near the sea. They had some thoughts of laying siege to the two cities of Gaza and Ascalon, but as they were strongly fortified, and the inhabi­tants had great numbers of chariots, they thought proper to relinquish the design.

Having now amassed considerable wealth by the conquests already made, the two enterprising tribes of Judah and Simeon resolved, for the present, Tribes of Judah and Simeon retire from war, and cultivate the arts of peace. to lay aside all farther prosecution of the war against the Canaanites. They therefore broke up their camps, and retired to their respective habitations.

The tribe of Benjamin, to whose lot the city of Jerusalem fell▪ compounded with the inhabitants, The Israel­ites spare the Ca­naanites on condition of their paying them tri­bute. and suffered them to live in peace, in consideration of their paying an annual tribute for the indul­gence The like measures were also taken by se­veral of the other tribes.

While the united tribes of Judah and Simeon were at war with the Canaanites, the tribe of Ephra­im undertook the conquest of Bethel. They laid before the place a considerable time without being able to make an attack, from the great strength of the walls and the different fortifications. But at length, they affected by treachery, what they could not obtain by force. Meeting with a native of the town, who had been to get provisions for his family, they seized him, and made an agreement with him, that if he would contrive to let them secretly into the city, both he and all his relations should be se­cured from any danger. Bethel is betrayed to the Ephrai­mites by treachery. The man strictly fulfilled the engagement, and the Ephraimites entering the city put all the inhabitants to the sword, except the man and his family, whose lives they had promised to preserve.

The advantages obtained by the different tribes, from their great success against the Canaanites. threw them into a state of dissipation, and, instead of prosecuting the war, as they had been commanded, they indulged themselves in luxury. For this ne­glect they were chastised by the Almighty, God is dis­pleased with the Israelites for dis­obeying his com­mand for the extir­pation of the Ca­naanites, and threat­ens them with ven [...]geance. who gave them to understand, that, for their disobedience, they should be persecuted by the very people they had been commanded to extirpate. They were, at first, greatly startled at this revelation; but they had become so depraved from the possessions they had already got, and even so elated at the annual tributes paid by the Canaanites, that they suffered the enjoyment of the luxuries of life to take the pre-eminence of their duty to their Maker. In short, the whole system of government was over­turned, and both civil and religious authority to­tally annihilated. Depr [...]v [...] of the Israel [...]t [...]. During this course of dissipa­tion, a circumstance occurred of a very singular nature, and which occasioned the breaking out of a civil war; the particulars of which were as follows.

In the tribe of Ephraim was a certain Levite of mean extraction, who had married a woman of [Page 70] the city of Bethlem, belonging to the tribe of Judah ^(a). History of the Le­vite's wife, a [...]us;ed or the inhabi­tants of Gibeah. The woman was exceeding handsome, and her husband passionately fond of her; but, from some unknown cause, she slighted his affection, and, within four months after their marriage, left him, and returned to her parents. The husband no sooner missed his wife than he hasted to her father, by whom he was received with great tenderness; and the umb [...]age which the daughter had taken against her husband, was adjusted to the satisfaction of all parties. After staying five days, the man and his wife departed for their own home, attended by one servant, and taking with them an ass for the better convenience of the woman. When the servant advised them not to proceed any further till the next morning, as it would be dangerous tra­velling in the night through an enemy's country; and that, even among friends, those who travelled after day-light were considered as suspicious persons. The man refused to take this salutary advice from his servant, and prosecuting his journey, it was so late when they came to the city of Gibeah, be­longing to the tribe of Benjamin, that they could not obtain a lodging ^(b), or find any place to get refreshment. While they were in this dilemma, they met with an ancient man belonging to the tribe of Ephraim, who asked them from whence they came, and what occasioned them to be out at so unseasonable an hour? The man replied, He was a Levite, that he belonged to the tribe of Ephraim, and that he was going home with his wife. As the old man belonged to the same tribe, and was na­turally of an hospitable disposition, he took them with him to his house, and gave them every re­freshment that laid in his power. It happened that in their way to the old man's house they had been observed by some young men belonging to the town, who, being captivated with the appearance of the woman, repaired to the house, knocked at the door, and demanded the woman to be delivered up to them. Both the old man and the husband expostulated with them on the impropriety of their conduct; but all the answer they received was, ‘Deliver up the woman, and no farther trouble shall ensue.’ Finding that all remonstrances were ineffectual, the old man, as the last effort, offered to deliver up his own daughter instead of the stranger; but this was of no avail, for they threat­ened, that if he did not immediately deliver up the very woman they requested, death should be his portion. The old man, being impelled to give her up, they took her away to their own quarters, and after having, for the whole night, treated her with every degree of indecency, they dismissed her. The woman immediately returned to the old man's house, The Gibeo­nites shameful treatment of the Levite's wife affects the woman to such a degree as to cause her to fall on the ground, and die. loaded with such confusion, between shame and indignation, that, when she saw her husband, she had not power to speak, but immediately fell on the ground, and died. The husband preserved great presence of mind on this alarming occasion. When his surprise had a little subsided, he placed the body of his dead wife on the ass, and, after thanking the old man for the civility with which he had treated him, he departed. As soon as he ar­rived at his own house, he divided the body into twelve parts, The Levite cuts the body into twelve parts which he sends to the twelve tribes to excite their dete [...]ation of the fact. Judge. xx. and sent one to each of the twelve tribes, with a proper relation, by the respective bear­ers, of every particular that had attended this cruel and unprecedented transaction.

When the several tribes had investigated the heinousness of this action among themselves, they were fired with indignation, and the principals of each tribe immediately assembled together at Shi­loh, with a determined resolution of laying siege to Gibeah. They would immediately have put their design into execution, but were restrained from their purpose by the interposition of one of the elders, who told them, that it would be very indiscreet to wage war with their allies, without first making a strict enquiry into the merits of the case. He therefore proposed that proper persons should be appointed to go to the principal people of Gibeah, and demand the criminals who had been guilty of such violence. If they readily delivered them up, they might punish them at discretion; but if they refused, he thought they had a right to do them­selves justice by force of arms.

This advice being cordially received by the peo­ple, the messengers appointed went to Gibeah, [...] and demanded the persons who had committed so flagrant a violence on the Levite's wife. The in­habitants of Gibeah absolutely refused to give them up, saying, they did not think it honourable to be directed by other people; that they wanted nei­ther courage, skill, or numbers; and that they were determined to stand by each other in the cause of a common defence.

When the messengers returned with the answer, [...] the Israelites were so enraged, that they all took an oath not to intermarry with any of the tribe of Benjamin; and it was resolved that a war should be carried on against them with the like vigour as had been done by their forefathers against the Canaan­ites. In consequence of this the Israelites took the field with an army of 400,000 men. The army of the Benjamites consisted only of 25,600, among whom was 500 slingers, particularly distinguished for their abilities as marksmen. The two armies met near Gibeah, when a dreadful encounter imme­diately took place: the Israelites were routed with the loss of 22,000 on the spot; [...] and the slaughter would have been much more considerable, had not night parted them. The next morning each party resumed the action with equal violence, when the Israelites again proved unsuccessful; their loss, on the spot, amounting to at least 18,000 men. These two disasters so intimidated them, that they broke up their camp, and retired to Bethel, a city near Gibeah, where they spent the day in fasting and prayer, beseeching the Almighty that he would interpose in their behalf, and once more take them under his Divine protection.

Having received assurance by the mouth of Phi­neas ^(c) that their prayers were heard, and that their future attempts would be attended with suc­cess, they determined to make another attempt on the city of Gibeah. They accordingly divided their army into two bodies, one half of which was planted in ambuscade, near the city, late in the evening; and early the next morning the other part marched to attack the army of the Benjamites. On the first charge the Israelites gave way, and re­treated a considerable distance, which step being considered by the Benjamites as a mark of timidity, not only the army, but the greater part of the in­habitants, closely followed them, not doubting but [Page 71] they should have equal success as before. When the army of the Israelites had got that of the Ben­jamites at such a distance from the city as to be within reach of those in ambuscade, they made a sudden stop, and fell on the front of the Benjamites with great impetuosity, while the ambuscades, by a proper signal given, fell on those in the rear. The Benjamites were so surprised at this unexpected manoeuvre, that they were immediately thrown into confusion. A select body of 600, who were distinguished for their great courage and strength, broke their way through the enemy's troops, and escaped to a lofty mountain, while the rest fled with great precipitation to a deep valley, where, being closely surrounded by the Israelites, they all pe­rished, the whole number amounting to 25,000 men. After this the Israelites burnt the city, and put all the inhabitants to the sword. They likewise destroyed several other cities belonging the Benjamites, and particularly wreaked their vengeance on the inha­bitants of Jabes, [...]urnt [...], & [...] in­ [...]nts [...] the [...] ex­ [...]ur [...]ed [...]. a city of Gilead, for having re­fused to assist them against the Benjamites. They first burnt the city to the ground, and then put every creature to the sword, except four hundred virgins, whom they brought away with them. Such were the dreadful consequences that took place from the ridiculous obstinacy of the Benjamites, in not delivering up the people who had committed so flagrant a violation on the person of the Levite's wife.

When the Israelites began to reflect on the seve­verity with which they had treated the Benjamites, and that the whole tribe were, in a manner, cut off from the main body, they repented of what they had done, and heartily wished for a reconciliation. To effect this they sent commissioners to invite back the six hundred men that had fled to the mountains, where they found them on the rock call­ed Rhoa, [...]srael­ [...] [...]lent, [...]ecall [...]00 fu­ [...] Ben­ [...]s [...] the [...]ains or Rimmon. These commissioners, af­ter condoling with them on the misfortunes that had befel them, not only in the loss of their relati­ons and friends, but that of almost the whole tribe, advised them to return, and not suffer themselves to be totally extirpated by withdrawing from the fellowship. They likewise told them that all their lands, cattle, and every thing else that belonged to them, should be restored, and that they should be placed in the same situation as before the rupture broke out. The Benjamites confessed they had acted very wrong, and acknowledged the righteous judgment of God in what they had suffered. They thanked the commissioners for their advice, accept­ed the invitation, and immediately returned to their own tribe.

When the commissioners informed the Israelites of the issue of their embassy, they were greatly pleased; and, in order to restore the tribe of Benja­min, Israel­ [...] [...]ebate [...]eliver­ [...] [...]p the captive [...]ns for [...] to Benja­ [...]. they sent the four hundred virgins, brought from the city of Jabes, as wives for that number out of the six hundred. They then deliberated in what manner to provide for the remaining two hundred, the Israelites having bound themselves by oath, before the war, not to intermarry with the tribe of Benjamin. It was the opinion of some that the oath might be rendered void, from its hav­ing been taken in the heat of passion; and that as it was to restore an almost lost tribe, it would not be displeasing to the Almighty. This proposition was entirely objected to by the elders, who would not, upon any consideration whatever, listen to a matter that had in it the least appearance of per­jury. At length one of the senators stated a pro­position in words to the following effect: ‘We have (says he) a public festival held three times a year in Shiloh, at which it is customary for our wives and daughters to be present. Permit the 200 Benja­mites to [...] so [...] vir­gins by surprise. On this occasion let us permit the Benjamites to seize as many of the virgins as are wanted for the two hundred men. If the parents should appeal for justice, they must be told, it was their own faults in not taking more care of their daugh­ters; and that it would be indiscreet to force them from the Benjamites, as dissentions with those people had already produced the most dread­ful consequences.’

This proposition was highly approved of by the people, in consequence of which the plan was com­municated to the Benjamites. Accordingly, on the morning of the festival, the two hundred men, who wanted wives, concealed themselves in the most private places near the city, and, as the unsuspect­ing virgins passed by, each seized his mate, and fled with her to his home. This, for some time occasion­ed great confusion; but when the elders told the parents the impropriety of attempting to regain their daughters by force, they were appeased.

The six hundred Benjamites, being thus provid­ed with wives, applied themselves diligently to their respective callings, and by their industry and prudence, The war with the Benjamites concluded. from the most wretched and forlorn con­dition, the tribe soon became again considerable, both in number, wealth and power. Such was the conclusion of this war.

CHAP. III.

THE Israelites having for some time laid aside martial discipline, and instead thereof, directed their attention only to husbandry, and other do­mestic occupations, the Canaanites took advantage of it, and entered into a conspiracy against them. They accordingly raised a considerable army, built a great number of chariots, and trained up all the young people to martial discipline. They were farther animated to prosecute their inten­tions, by having brought over to them Ascalon and Accaron, from the tribe of Judah, as also the inhabitants of several cities in the plains.

The first attack they made was on the tribe of Dan, whom they forced to leave their possessions, The Dan­ites are forced to take refuge in the mountains and retire into the mountainous parts of the coun­try. The Danites were so circumstanced that they could not think of revenging themselves by war, and, in their then situation, there was not a suffici­ency of land for them to subsist on in a state of peace. They therefore sent five people into the in­land part of the country, in order to find out a proper spot where they might six their residence. After travelling one day, these commissioners ar­rived at the wide and open country about Sidon, not far from mount Libanus ^(a), and the springs [Page 72] of the Lesser Jordan. Finding it a rich, fruitful soil, and in every respect formed for the intended purpose, they returned, and gave a particular de­scription of it to their countrymen. In conse­quence of this the whole tribe marched to the spot, and, The Danites build the city Dan. being perfectly satisfied with it, they built a city, and called it Dan, from one of the sons of Jacob of that name, and from whom the whole tribe received their appellation.

The Israelites were at this time in a very deprav­ed state. They had given a loose to all the vices of the Canaanites; A total de­generacy prevails among the Israelites. had neglected every religious duty, and pursued a life of debauchery and dissi­pation. This conduct greatly displeased the Al­mighty, who, as a punishment, took from them, for a time, his Divine protection, and left them exposed to the power of their enemies.

The first stroke they received was from Chusarth, king of the Assyrians, who marched against them with a considerable army. This monarch was so powerful that he drove all before him. Great numbers of the Israelites fell by the sword; and many of their towns and cities were seized by the conqueror. The captured Israelites were now sub­ject to a most tyrannical monarch, who oppressed them by heavy taxes, and treated them with the most contemptible indignities.

CHAP. IV.

IN this deplorable situation did the Israelites re­main for eight years when they were delivered out of the hands of their oppressors in the follow­ing manner. Othniel interposes in behalf of the Israel­ites. Judge, iii. A person, named Othniel, the son of Kenaz, of the tribe of Judah, a man of great cou­rage and discernment, having received a secret im­pulse from heaven to interpose in behalf of the wretched Israelites, he communicated the matter to some of his particular friends, Surprizes and cuts to pieces the Assyrian guards. whom he knew to be men of courage and integrity, and who were greatly dissatisfied with the state of public affairs. After considering what measures were most proper to take, Totally vanquishes and over­comes the Assyrians. it was at length resolved to make a sudden attack on the king's guards, and to put every man to the sword. This scheme being attended with success, it brought over great numbers to the in­terest of Othniel, who, in a short time, marched at the head of them to give the Assyrians battle. The encounter was at first doubtful, The Israel­ites chuse [...]m for the [...]r go­vernor. but the Israel­ites soon became conquerors: great numbers of the Assyrians were slain, and the rest saved them­selves by passing the Euphrates. Thus, at the in­stigation of the brave and intrepid Othniel, were the Israelites again restored to their liberty; in ac­knowledgment for which they presented him with the government; and in this situation he conti­nued during the remainder of his life, which was a course of forty years.

CHAP. V.

ON the death of Othniel, the Israelites, being without a leader returned again to a dissolute way of living, neither paying respect to the laws of their country or their duty to God. This conse­quently produced confusion in their public affairs, which being taken notice of by Eglon king of the Moabite [...], The [...] he marched against them with a consider­ [...]le army. Several battles took place, in all which th [...] Israelites were worsted; and their army being at length totally subdued, they became tributary to, their conqueror, who erected a palace at Jericho, and kept them in the most abject state upwards o [...] eighteen years.

At the expiration of this time the Israelites were rescued from the hands of their oppressors by the following singular occurrences. In Jericho lived a young man named Ehud, the son of Geron of the tribe of Benjamin. He was of an enterprizing dis­position, remarkably handsome in his person, and had great bodily strength. [...] He had not only ingra­tiated himself into the favour of the king, by mak­ing him repeated presents, but had also many friends at court; so that he had free access at dis­cretion and this gave him the opportunity of exe­cuting the project he had laid for relieving the dis­tressed Israelites. Being one day to make a present to the king, he went in his usual dress, attended by two servants, taking with him a dagger, which he secreted on his right side, having the greatest strength in his left arm. On his arrival at the pa­lace, he was admitted, as usual, to the presence of the king; and after complimenting him with the present told him he had a matter to relate to him, that demanded privacy. On this the king ordered his attendants to withdraw, and seating himself on his throne, waited for the expected intelligence. Ehud told him he had a dream to impart to him by command of the Almighty, at the sound of which the king, impatient to hear, suddenly arose from his seat, when Ehud drew the dagger from his side, and plunged it into his heart. In this situation he left the king, immediately quitted the palace, and hastened with all expedition to Jerusalem. [...] The attendants of the palace supposing the king to have composed himself to sleep, did not presume to enter the room for a considerable time after the departure of Ehud, till at length, fearing something parti­cular was the occasion of not seeing or hearing him, they ventured to open the door of his apartment, where they found him laying in his gore In the mean time Ehud having related to his countrymen what had happened, and advised them to take ad­vantage of it, they immediately dispatched proper persons to different parts of the country with horns (as was the custom on such occasions) to call toge­ther the people. They accordingly assembled in great bodies and proceeding with the greatest ex­pedition to the palace, fell on the guards, all of whom they killed on the spot: the rest of the army, amounting to about 10,000 men, made for the river towards the country of Moab; but the Israelites, having previously secured all the passes, intercept­ed their flight and the whole body were cut to pieces. Thus was the Israelites extricated out of the hands of the Moabites; [...] and as Ehud was the principal in­stigator of their deliverance, they bestowed on him the government, which he enjoyed upwards of eighty years. He was a person of the most distin­guished merit, and conducted himself in such a man­ner, as to deserve what was universally bestowed on him, namely, the good-will and affection of the people he governed. He was succeeded by Sham­gar, the son of Anath, who died in the first year of his government.

CHAP. VI.

THE Israelites not in the least amending their lives, [...] or taking warning from the calamities they had experienced, but still continuing not to worship God, or obey his laws, were again brought to subjection by another monarch, namely, Jabin, king of the Canaanites. This prince, originally came from the city of Azor, situated near the lake Samachonitis. He kept an army consisting of 3 [...], [...]0 foot, 10,0 [...] horse, and [...] chariots, the grand command of which was given to [...]isera, who was next in dignity to the king. This general soon [Page]

[Page 73] reduced the Israelites, brought them to subjection, and made them pay tribute to his master.

In this state of servitude did the Israelites conti­nue for twenty years, when they began to reflect that their miseries were certainly inflicted on them by God, as a just punishment for their contempt of the laws of their forefathers. In this state of contri­tion they went to a famous prophetess ^(a), [...] named Deborah, (which, in the Hebrew tongue, signifies a bee), and implored her to intercede in their behalf, that God would be pleased to forgive them their past faults, and rescue them out of the hands of their cruel persecutors. Deborah complied with their request; and the Almighty being pleased to promise them a deliverance, he made choice of Barak of the tribe of Naphtali, to effect it. Ac­cordingly Deborah sent for Barak, (which, in the Hebrew language, [...] signifies lightning), and ordered him immediately to raise an army of 10,000 men, and march with all expedition against the Canaan­ites. Barak, at first, objected to take the command of so small a number against so large a body as that of the enemy; but Deborah informed him, that God had said the number was sufficient. Notwith­standing this, he still refused the command, unless she would go with him and take a part; at which Deborah replied with indignation, ‘Would you give to a woman part of that honour, which God hath assigned for thee alone? However, I will not refuse it.’ They accordingly drew out their army, [...] and pitched their tents on Mount Tabor; while Sisera, general of the Canaanites, by the king's orders, marched to give them battle. When the two armies came within sight of each other, the Israelites were struck with horror at the great mul­titude of the enemy, and were inclined to make a precipitate retreat: but Deborah prevailed on them to stand a battle, [...]rael­ [...] Ca­ [...] [...] The [...] the [...] assuring them it was the cause of God, and that he would assist them in conquer­ing their enemies. The truth of this was soon manifested to the Israelites; for no sooner were the two armies engaged, than there fell a most dread­ful shower of rain and hail, attended with a violent wind, which blowing full in the faces of the Ca­naanites, obliged them to shut their eyes, so that their bows and slings were rendered entirely useless: besides which their nerves were so contracted by the cold, that they were not able to handle their arms. The Israelites seeing the disadvantages under which the Canaanites laboured, fell on them with great impetuosity; and their whole army was bro­ken, dispersed, and cut to pieces. Great numbers tell by the sword; many were trampled to death by the horses; and the few that attempted to save themselves by flight, were made prisoners; so that this prodigious army was, [...] in effect, totally destroy­ed. When Sisera, the Canaanitish general, saw the destruction of his army, he leapt from his chariot, and fled to the house of one Jael, a Kenite ^(b), who received him with apparent hospitality. Being greatly fatigued, he asked her for some refreshment, which, having received, he laid himself on the ground, [...] and soon fell fast asleep. While he was in this situation, Jael took a large iron nail, and sud­denly driving it through his temple fastened him to the floor, just at the time the Israelites arrived at her house in search of him. This fully com­pleted the victory; after which Barak marched with his army to Azor, and laying siege to the place, [...] falls [...] of [...] who [...]ards the [...]ment [...] years. slew the greater part of the inhabitants, toge­ther with Jabin, their king; and, in order totally to extirpate them, he burnt the city to the ground. After this victory, Barak kept possession of the government during the space of forty years.

CHAP. VII.

ON the death of Barak, Deaths of Deborah and Barak▪ Amalekites and Arabi­ans, enter into a league against the Israelites, and reduce them to absolute sub­jection. which happened about the same time with that of Deborah, the Mi­dianites, Amalekites, and Arabians, entered into an alliance against the Israelites, and so powerful were their arms, that they conquered wherever they went destroying the fruits of the ground, and carrying with them every thing that was valuable. They continued these hostilities with such violence, that the wretched Israelites were obliged to fly to the mountains for refuge, where they dug caverns, in which they hid themselves, and the little property they could save, from their merciless enemies. They remained in this state seven years, during which time their enemies permitted them to cul­tivate their land in the winter; but it was only to serve their own purposes, for they made themselves masters of the greater part of the produce when it was fit for removal. The small quantity, therefore, Distresses of the Israel­ites aggra­vated by a famine They have recourse to prayer and supplica­tion. the Israelites could obtain for themselves, was scarce sufficient to enable them to preserve their existence; besides which they were in the most extreme distress, so that finding themselves likely to perish from want, they made their supplications to God, in the most fervent manner, desiring him that he would be pleased to deliver them from the wretched state into which they had fal [...].

CHAP. VIII.

WHILE they were in this deplorable situation, as one Gideon, the son of Joas, a leading man of the tribe of Manasseth, was thrashing a little corn at a wine press, not daring to do it on the floor, for fear of being discovered by the enemy, an angel appeared to him in the likeness of a young man, who told him, ‘He was a happy man and beloved of God.’ To which Gideon answered, ‘It is no great sign of favour, since I am obliged to use my wine-press instead of a threshing floor.’ The angel bade him be of good courage, and direct his attention to arms, whereby himself and his country­men might be restored to their liberty. ‘Alas! A vision appears to Gideon. (says Gideon) it is impossible for me to under­take so great a thing: we have not a sufficiency of men in our tribe to make such an attempt; neither am I a proper person to conduct so important a design.’ The angel answered, that all his defi­ciences would be supplied by the Almighty; Gideon assured that, thro' the Divine and, he should be the delive­rer of his country and that if he would but take upon him the command of a body of men the Israelites should obtain a com­plete victory over their enemies.

Gideon requested of the angel that he would not depart till he had prepared a sacrifice on the occasion; which being complied with, he made ready a kid, with unleavened cakes, and having brought them before the angel, Judges [...] he ordered Gideon to lay them on a rock. This was immediately complied with, when the angel touching it with a staff, fire issued out of the rock, and the whole was consumed; after which the angel disappeared.

[Page 74]When Gideon had a little recovered himself from the surprize into which he was thrown from this sin­gular occurrence, he related the particulars to some of the most considerable of the Israelites, who had such faith in the revelation, that they immediately raised an army of 10,000 men, [...] men. fully resolved to ha­zard a battle with the tyrannical Midianites. But, before they took the field, the Divine agent again appeared to Gideon, and spoke to him to this effect: ‘It is too common for mankind to claim that me­rit to themselves which belongs to God alone; and such is the disposition of the people you have gathered together and are about to lead against the Midianites: An extra­ord [...]nary revelation. but to shew you that victory is influenced from above, and not to be obtained by the strength of man without Divine assistance, take your army to the river Jordan in the heat of the day, and observe the manner in which the soldiers drink the water. Those who take it up with their hands, and lap it, you may depend on be­ing men of courage; but such as lie down and drink at leisure, are not to be trusted.’ Gideon obeyed the Divine command and found only three hundred men that lapped the water from their hands which he immediately detached from the rest. With this small number God commanded him to march against the enemy, and to attack them in the night. He accordingly advanced to the head of his chosen men, and encamped near the river Jordan, resolving to pass it the following day. But Gideon was still doubtful of success, and the more so from being com­manded to attack the enemy in the night. However, these fears were removed by the interposition of the Almighty, who, the preceding evening, told Gi­deon to take with him one of his soldiers, and go privately to the camp of the Midianites, from whom he should hear something that would animate and give him courage. In obedience to this injunction he went, taking with him a servant, named Phuran. They arrived at the camp unperceived, and ap­proaching one of the tents, heard a soldier relating the following dream to his comrades: "Me thought (said he) I say a barley loaf (the coarsest of all grains, A dream of one of the Midianite soldiers, portending victory to Gideon [...] [...]hou [...]d by him, and told to his fellow sol­d [...]ers Judges vii. and not fit for man to eat) come rol­ling into the camp, and having passed through the king's tent, and thrown it down, it afterwards en­tered all the other tents, and did the like." This dream was interpreted by one of the soldier's com­rades who said it denoted the total destruction of the army. "The barley (says he) is, as you say, the coarsest of grains; and the Israelites are the vilest and most abject of all the people in Asia. Gideon is now at the head of an army against us; and, I am afraid the barley loaf overthrowing our tents im­plies, that we shall be totally destroyed by the Israelites.

When Gideon had heard this dream, and its in­terpretation, G [...]deon [...] dream. he was inspired with new courage, and immediately returning to his people, and acquaint­ing them with it, he ordered them to prepare them­selves, with all expedition, to march against the enemy. Accordingly, about the fourth watch ^(a), Gideon drew out his men, G [...]deon [...] the enemy. and divided them into three companies, of an hundred each. Every man had a burning torch secreted in a long pitcher, and in his right hand, a ram's horn, by way of trumpet. The enemies camp took up a large space of ground, having in it a great number of camels; and the people were more dispersed than usual on account of their belonging to different nations. The Israelites had received instructions, that as soon as they came near the camp of the Midianites, on a signal given, they should break their pitchers, display their torches, sound their horns, and immediately begin the attack. These orders they strictly obeyed, when the Midianites were immediately thrown into the utmost consternation. A great slaughter ensued: but more were destroyed by the hands of their own people, than by the Israelites for it being dark, and they of different nations, they could not un­derstand each other, so that every man took the person next him for an enemy. In short the whole was one scene of confusion, [...] of which the Israelites took proper advantages. A great number of the Midianites were slain on the spot; and the remainder for the present saved themselves by slight. The troops which Gideon had left behind, hearing of his success, immediately marched to all the difficult passes, in order to cut off the retreat of the enemy. They came up with a great body of them in a flat part of the country, when immediately surrounding them, they put every man to the sword, and, among them, two of their kings, named Oreb and Zeb. [...] In the mean time Gideon marched with his three hun­dred men against the remainder of the enemy, amounting to about 10,000, who had fixed them­selves on a spot at a considerable distance, under the command of their proper officers. When Gideon came near them he was joined by the rest of his troops, and a general engagement ensued, in which the whole army of the Midianites were cut to pieces, and two of their princes, [...] named Zebin and Hezar­bon, taken prisoners. The number of the enemy killed in these encounters amounted to 12 [...],000. Thus did the Israelites gain a complete victory over their enemies; besides which, they greatly enrich­ed themselves with plunder, consisting of gold, sil­ver, rich stuffs, camels, asses, &c.

Gideon, having executed the business on which he was sent by destroying the Midianites, [...] returned to Ephraim, where he put to death the two captive kings. The tribe to which he belonged through envy of his great success, and glorious atchieve­ments appeared displeased with him for engaging in a public act of hostility without their approbation; and their anger arose to such a pitch, that they were just on the point of making war with him. [...] But this was prevented by the prudence of Gideon, who told them it was not his war but God's, by whom he was commanded to act as he had done, and that therefore he did not claim any merit to himself.

This answer perfectly satisfied the people, and they joined with the rest in desiring Gideon, as he had redeemed his countrymen from slavery, that he would accept the government. Gideon, at first, begged to be excused; but finding the people de­termined, he at length complied, [...] and ruled them forty years, during the whole of which time his conduct was such as merited universal appprobation. He lived to a very great age; and, when he died, his remains were deposited at Ophrah, the place of his nativity.

CHAP. IX.

GIDEON, at the time of his death, had no less than seventy sons, all born in wedlock, [...] be­sides one by Druma, his concubine, named Abi­melech. This last, immediately after his father's decease, made use of the most horrid means to ob­tain the government. He went to the relations of his mother at Shechem▪ and told them that, as his father was dead, it would certainly be better for the people to be governed by one person than seventy, [Page 75] meaning his legitimate brothers. This was approv­ed of by his relations, who furnishing him with a considerable sum of money, he returned to his fa­ther's house, bringing with him a set of men, whom he knew to be infamous in disposition, and willing to engage in any enterprize, however inconsistent with laws, either human or divine.

[...]ech [...] the [...]The first step Abimelech took, after returning to his father's house, was, to murder all his bro­thers, except Jotham, who happily saved himself by flight; and, notwithstanding the cruelty of the action, it answered the wishes of Abimelech, no one objecting to his taking upon himself the go­vernment. The people, however, had soon reason to wish they had not been so pliant, for he ruled them with such tyranny, that they were little better situated than when in the hands of their enemies. He followed no other law than that of his own will, and even professed himself an enemy to com­mon justice.

Some time after Abimelech had thus usurped the government, a day of solemnity was kept at She­chem, on which occasion a prodigious concourse of people were assembled. Before the festival be­gan, Jotham, the brother of Abimelech, who had till now concealed himself, appeared on the top of Gerizim, which overlooks Shechem, and calling aloud to the people, he addressed them in words to the following effect:

‘ [...]m [...]ngues [...]ti­ [...] and [...] a [...]ab [...]eThere was a time, says he, when the trees ^(a) had meetings together in order to regulate the government of the vegetable part of the crea­tion, and to appoint one to rule the whole. In a council held on this occasion, the major part of the plants were for having the fig-tree to govern; but the fig-tree declined the honour, being suffi­ciently satisfied with the esteem bore for its fruit. On this the trees applied to the olive and the vine, both of which likewise refused, for the same reason as had been given by the fig-tree. At length they applied to the bramble, who said, If you are in earnest, I'll willingly take upon me the government; but remember, you must rest quietly under my shadow. If you prove refractory, there shall come a fire out of me that shall destroy you. This, said Jotham, is not a tale to divert you, but to make you re­flect on your absurd conduct, in violating your sacred obligations to Gideon, by suffering Abi­melech, the murderer of the children of your de­liverer, to usurp and tyrannize over you. This Abimelech is the very fire I have told you in the fable ^(b).’

After Jotham had thus delivered himself to the people, he retired, and fled to the mountains, where he concealed himself till the death of his cruel brother Abimelech.

[...]elech [...]raced a [...] of [...]hem.The speech made by Jotham opened the eyes of the Shechemites, who not only dethroned Abime­lech, but forced him out of the city; upon which Abimelech, and those who accompanied him, vow­ed revenge on the inhabitants.

It happened at this time to be the season for ga­thering in the grapes; but the people had such ter­rible apprehensions of the cruelty of Abimelech, that they durst not go into the fields to reap their vintage. In this distressed situation they applied to one Gaal, (a prince of the country, who had lately come to Shechem with a band of armed men), The [...]he­chemites apply for protection to [...] ▪ to protect them, who readily complying with their reques [...], they strengthened his force by adding to them a troop of their own soldiers. Thus secured, they reaped their fruits, and carried them home in safety; and when elated with liquor, Many of Abime­lech's sol­diers ta­ken, and cut off▪ by stratagem. they took the freedom of aspersing the characters of Abimelech and his relations. They placed abuscades in dif­ferent parts round the city, and taking many of the guards belonging to Abimelech, put them all to the sword.

While matters were in this situation, one Zebul, a principal man among the Shechemites, and a great friend to Abimelech, sent him the particulars of Gaal's conduct, and the disposition of the peo­ple. He advised Abimelech to plant soldiers in ambush near the city; and told him, that he would persuade Gaal, to come out and engage him, whereby he would have the opportunity of getting his enemy into his own power; and that he did not doubt but he should soon be able to reinstate him in his regal dignity.

In consequence of this information, Abimelech, after the day was closed, placed a number of men in different parts at some distance from the city. Gaal and Zebul were parading the suburbs during the night as usual; but when the morning opened, and Gaal saw men in armour approaching, he called aloud to Zebul, telling him, that an army in battle array was marching towards the city. Zebul be­trays the Sheche­mites. Zebul said he was mistaken, for that what he saw was nothing more than the shadow of the moun­tains. But Gaal, on their nearer approach, insist­ed they were no shadows, but a real company of armed men. To which Zebul answered, ‘Didst thou not say that Abimelech was a slothful and cowardly prince? Now shew thyself what a man thou art in engaging with him.’ Gaal accord­ingly marched against the enemy, and received the first shock; but finding himself too weak, and having lost several of his men, he retreated, and fled into the city.

Zebul took advantage of this, Zebul ca­lumniates Gaal as a coward, & causes the people to drive him out of Shechem. by prejudicing the minds of the people against Gaal, whom he re­presented as a coward; and, in consequence of Ze­bul's influence, Gaal was expelled the city.

In the mean time Abimelech, being informed by Zebul, that the citizens intended to prosecute the gathering of the vintage, placed several ambuscades near the city in order to surprise them. Accord­ingly, on their first coming out, he detached a third part of his army to take possession of the gates of the city, and by that means to cut off the retreat of those who had left it. When the ambus­caders thought it a proper time they made their ap­pearance, which so terrified the defenceless Sheche­mites, that they attempted to save themselves by flight, but being closely pursued, the greater part fell by the sword. In the mean time the rest of Abimelech's army laid siege to the city, which they took on the first assault, the inhabitants immedi­ately consulting their own safety by flight, though, in the attempt, many were slain. After Abimelech had thus routed the Shechemites, Abimelech levels the city, and destroys the inhabi­tants with fire and sword. and made him­self master of the city, he ordered it to be levelled with the ground; and, as the last insult of triumph, had salt ^(c) sown on those parts where the walls had stood.

[Page 76]The wretched Shechemites, who had escaped the rage of Abimelech by flight, gathered themselves into a body, and finding a place on a rock which was rendered strong by nature, they formed the resolu­tion of fixing themselves on this spot, Those of the She­chemites that escap­ed from the city, take shelter on a [...]ck, wh [...]e by order of Abimelech they are d [...]troyed by fire. as a place of refuge; and, to increase its natural strength, they fortified it in the best manner they could. Intima­tion of this being given to Abimelech, he marched against them with his army, and getting within the wall, he ordered his men to raise a pile of wood and faggots round the buildings, which was no sooner done, than fire was immediately set to it, and every soul perished in the flames. Such was the fate of the wretched Shechemites, who suffered unlament­ed, for their ungrateful treatment of the posterity of Gideon. It was a lesson to the Israelites to be­ware of falling into the same hands, left they should share the same fate.

Abimelech surpri [...]es the city of Thebes; [...]tacks the garrison.Abimelech, not yet satiated with revenge, marched with his army against Thebes, and took the outer town by assault. The garrison retreated into a strong castle; and Abimelech, pushing the attack up to the very gates, resolved either to take the city, or destroy it by fire. But his cruel intentions were happily frustrated by means of a woman, who, while he was standing near the wall giving directi­ons to his men, threw down a large piece of a mill­stone ^(a), Is smitten by a piece of a mill­stone, thrown up on him by a woman. which falling on Abimelech's head, struck him to the ground. When he came a little to him­self, and found the wound was mortal, he called for his armour-bearer, whom he desired immediately to dispatch him, that it might not be said he fell by the hands of a woman. The officer performed his com­mands; Slain by his armour­bearer at his own re­quest. and thus was Abimelech punished for his cruelty to his brethren, and his inhumanity to the Shechemites. When the soldiers found their leader was no more they dispersed, every man retiring to his own habitation.

After the death of Abimelech, and the re-esta­blishment of the Shechemites, one Tolah, the son of Puah, an eminent man of the tribe of Issachar, was appointed leader of the people, in which office he continued for twenty-three years. He dwelt, during the whole time of his government, on mount Ephraim, near the centre of the country, that the people might, with the greater convenience, resort to him for judgment ^(b).

The go­vernment [...]olves to [...], a Gi­leadite.On the death of Tolah the government fell into the hands of one Jair, a Gileadite, of the tribe of Manasseh. He was a man not only happy in his worldly acquisitions, but also in his family. He had no less than thirty sons, all of whom were men of courage, and with their father, universally esteemed by the people. Jair held the government twenty-two years, when he died at an advanced age, and was buried at Camon, a city of Gilead.

During the life of Jair, the Israelites payed a proper attention both to the civil and ecclesiastical laws of their country; The Israe­li [...]s, given [...]to [...] and immo­rality of [...] de­ [...], [...] to the [...]ustin [...] and Am­monites. but after his death they de­generated in their manners, giving themselves up to every kind of vice, and disregarding every re­ligious duty.

The Ammonites and Philistines, understanding the manner in which the Israelites lived, determined to take advantage of their negligence. They accord­ingly raised a powerful army, with which they marched into their country, laying every thing waste wherever they came; and, not satisfied with this, they resolved to prosecute their ravages, till they should make a thorough conquest of the coun­tries on both sides the river Jordan. Distresses occasion them to repent, and solicit the Divine in­terposition in their be­h [...]f.

The Israelites began now to reflect on their past conduct, and to consider that the distressed situa­tion in which they were again involved, arose from their disobedience to the laws of their great legis­lator Moses. They therefore offered up prayers and sacrifices to God, beseeching him to interpose in their behalf and to remove from them their pre­sent troubles. Their prayers were not offered in vain, the Almighty being pleased to promise them his Divine assistance.

The Ammonites having entered the country of Gilead with a large army, the inhabitants took up arms in order to oppose them; but they were at a loss how to act for want of a leader. At length they bethought themselves of one Jephtha, a man of sin­gular courage and conduct, [...] who resided at a place called Tob, and maintained an army under him at his own expence. To this person the Gileadites sent messengers, with a promise, that if he should assist them against the Ammonites, they would confer the government on him during his life. Jephtha, at first, refused to comply with their request; but the Gileadites continuing to press him with repeated importunities, he at length complied; [...] but not be­fore he had made them take oaths of fidelity to him as their general:

This matter being adjusted, Jephtha joined his army with that of the Gileadites, and, after giving some necessary orders, [...] marched with the whole body to Mispeh. From hence he sent ambassadors to the king of the Ammonites, to demand the reason of his invading the country of the Gileadites. His an­swer was, that the land was his; that the Israelites, in their passage from Egypt, had taken it from his ancestors, and that he was now determined to reco­ver it. In consequence of this Jephtha sent other am­bassadors to tell the king of Ammon, that, if either conquest or prescription conferred a title, they had a just right to the country they possessed, since they took it not from them, but the Ammonites; that they had quietly enjoyed it upwards of three hun­dred years; and that they were determined to op­pose any monarch, however powerful, that should attempt to infringe on their property.

This peremptory declaration put an end to their treaty; and immediate preparations were made on both sides to determine the contest by the sword. But before Jephtha took the field, he prayed to God, in the most fervent manner, to grant him suc­cess; and made a solemn vow, that, [...] if he proved victorious, he would offer up to him, in sacrifice, the first living creature he should meet on his re­turn to his family.

With this resolution Jephtha attacked the enemy, and, in a short time, obtained a complete victory; great numbers being slain and the rest put to flight. He pursued and killed the fugitives as far as the city of Maniah; [...] from whence he proceeded the country of Ammon, where he destroyed many cities, and divided the spoil among his army. Thus did Jephtha totally subdue his enemies, and redeem the Israelites from a state of slavery, under which they had laboured upwards of eighteen years.

The war being over, Jephtha returned to his fa­mily, when, lo! instead of receiving that satisfac­tion he expected after so long an absence, a circum­stance occured that pierced him to the heart: On approaching his house the first object that presented itself, was his only daughter, who was flying with eager joy to receive and bid him welcome. When Jephtha saw his daughter, his soul almost sunk with­in him, and, for some time, he was unable to speak. Having a little recovered himself, he looked at her with tears trickling from his cheeks; and, after blaming her for her officiousness in coming to meet him, told her the vow he had made, by which he had obliged himself to offer her to God as a sacri­fice. The innocent devotee did not appear the least alarmed at this melancholy intelligence; but, with [Page 77] great coolness, replied that, if the loss of her life would secure his honour, and the liberty of her country, she would willingly part with it. She only requested he would indulge her with two months, that she might have an opportunity of taking a pro­per farewell of all her acquaintance; and that, af­ter that time was expired he might fulfil his vow. Her father granted her request; and, at the expira­tion of the two months, [...] she was made a sacrifice, which was the consequence of the rash vow made by Jephtha, the fulfilment of which was neither con­formable either to law or justice.

The success of Jephtha against the Ammonites gave great umbrage to the Ephraimites, who told him he had engaged in the late expedition, without consulting them from ambitious motives, and that he might reserve not only the booty, but the glory of the action to himself. [...] Jephtha told them, they were not insensible of the oppression under which their allies laboured; and that they had been ap­plied to for their assistance, but refused to give it. That they had acted with great injustice, and that if they did not content themselves and be quiet, he would compel them to it by force.

Jephtha finding the Ephraimites paid no attention to his remonstrance, but, on the contrary, had raised an army to oppose him, he immediately marched against them, when a dreadful battle ensued, in which the Ephraimites were totally defeated, and 20, [...]00 were killed on the spot.

[...]Having thus reduced the refractory Ephraimites, Jephtha returned to Teb, where be died, and was buried at Sebeth, in Gilead, the place of his nati­vity.

After the death of Jephtha, the government was vested in the hands of Absan, a citizen of Bethle­hem, and of the tribe of Judah. He ruled only se­ven years, when he died at an advanced age, and was buried at Bethlehem.

Absan was succeeded by Elon, of the tribe of Zebulon, who governed ten years, during which time nothing material occurred.

Elon was succeeded by Abdon, the son of Heliel, of the tribe of Ephraim. He was universally be­loved by the people, and died at a very advanced age, l [...]ving behind him a numerous progeny. He was b [...]ed with great funeral pomp in the city of P [...]rat [...]on, the place of his nativity.

CHAP. X.

AFTER the death of Abdon, the Israelites, not ha [...]ing a proper leader, were greatly persecu­ted by the Philistines who subdued them in most parts o [...] the country, and kept them in a very ser­vile st [...]e upwards of forty years, when they were happily relieved by the following means.

There was a certain man, named Manoah, of the family of the Danites, who, without exception, was esteemed the best and principal person of his tribe. He had a most beautiful woman to his wife, and was exceeding fond of her; but his happiness was greatly curtailed by her not bearing children. In conse­quence of his uneasiness on this account, he fre­quently walked with his wife to a retired spot near the suburbs of the city, when he offered up supplica­tions to God, that he would grant him a lawful heir to succeed him. On one of the days Manoah went on this errand, he left his wife for a short time alone, when an angel appeared to her in the likeness of a tall, [...] handsome man, telling her, "He brought her glad tidings: for that by the favour of God, she should bring forth a son, who should prove re­markable for his strength, and humble the pride of the Philistines; charging her not to cut his hair, nor suffer him to taste any drink stronger than water; for so God had enjoined." After saying this, the angel disappeared.

When Manoah returned to his wife, she related to him the particulars of all that had passed, She re­counts the promises to her hus­band, who is affected with jea­lousy thereby. and de­scribed the person of the messenger with such an ap­parent secret satisfaction, that Manoah was touched with jealousy, and intimated his suspicions, that an illegal intercourse had taken place between them. The woman, seeing the uneasiness of her husband, and desirous of removing his suspicions, fell on her knees and earnestly prayed to God, "That he would again vouchsafe to send his angel, that her husband might also behold him." Her prayers were heard and granted; the angel appeared a second time to her alone; whereupon she prevailed on him to stay till she should fetch her husband. He is re­prehended by the an­gel. When Manoah came, he asked the angel to repeat what he had be­fore said to his wife in private. The angel replied, "It was sufficient that his wife had been made ac­quainted with the things he had told her." Ma­noah then asked the angel to tell him who he was, that he and his wife might make some return for the news he had brought them when the child should be born. The angel replied, "He did not stand in need of any reward, nor was it from any lucra­tive motive he had brought him the intelligence." Manoah then entreated the angel to stay and take some refreshment, which he at first refused, but at length agreed to. Manoah then slew a kid, and or­dered his wife to dress it with all expedition. When it was ready, the angel, told the woman to put the flesh, together with the bread, on a rock. This be­ing done, the angel touched the meat with a rod he had in his hand, when immediately a flame of fire burst from the rock, The angel vanishes. and consumed both meat and bread; and the angel in the sight of Manoah and his wife, ascended in the smoak.

When Manoah beheld this, he was struck with fear, thinking it portended some great evil to come: but his wife endeavoured to remove his apprehen­sions, by saying, "If God had been displeased with them, he would neither have accepted their sacri­fice, nor imparted to them the knowledge of such good tidings."

A short time after this the woman became preg­nant; and when the child was born, it proved to be a son, whom they named Samson, Birth of Samson. which signifies robust, or strong. The woman strictly observed the orders she had received from the angel; and as the child grew up he discovered the most manifest signs of his becoming what had been foretold previous to his birth.

When Samson was arrived to the age of maturity, he fell in love with the daughter of a Philistine, who lived at Timnath; and though his parents did not approve of the match, because she was sprung from an idolatrous family, yet such was their af­fection for their son, that they indulged his passion, and went with him to Timnath to treat about the marriage. As they were on their journey, and Sam­son was str [...]ggling a small distance from the com­pany, all on a sudden he discovered a young lion running towards him with open mouth. He gives the first proof of his extra­ordinary strength by [...]ending a lion with his hands. Samson was not in the least intimidated at this sight: and, when the lion approached, he seized him by the throat, and strangled him with as much ease as if he had been a kid; after which he threw the body into a thicket. A short time after, as he was travelling on the very same road, he went out of his way to look at the carcase of the lion; when, to his great surprize, Discover [...] a swarm of bees in the breast of the lion. he found a swarm of bees working in the breast of the beast. He took out three of the honey combs, which he presented to his bride; but did not tell her in what manner he had obtained it.

The nuptials being now to be solemnized, (the ceremony and entertainments of which lasted seven days), the relations of the bride brought with them thirty of the stoutest and handsomest young men they could select, not out of compliment and re­spect to Samson, as they pretended, but as a guard over him, lest from his great strength, he should, when in his cups, do some particular mischief. In the course of the first day, when harmony uni­versally appeared among the company, Samson addressed himself to the thirty young men, telling [Page 78] them he had a ^(a) riddle to propound to them, and if they would explain it before the expiration of the seven days, Propounds a riddle to his [...]o com­panions at the celebra­tion of his nuptials Judges xiv. he would give to each man a shirt and a coat. The Philistines accepted the proposal, and desired Samson to state the question; which he did as follows: "Out of the eater came forth meat, and out of the strong came forth sweetness." The Philistines laid their heads together to expound this riddle; but, after three days, finding their endea­vours fruitless, and despairing to accomplish it be­fore the expiration of the time, The new bride, ter­rified by threats, persuades Samson to to explain his riddle to her▪ [...]nd discovers it to the Phi­listines. they went to the new bride, and threatened her, if she did not get the secret from her husband, and reveal it to them, they would burn her to death. Intimidated at those threats, the woman sat about the business, and, after great difficulty, obtained from Samson, the parti­culars of his killing the lion, and of the honey­combs he had found in the carcase, and brought to her; all which she privately communicated to the Philistines. Towards the close of the seventh day, which was the time appointed for solving the rid­dle, the Philistines assembled, one of whom, ad­dressing himself to Samson, said, ‘Nothing is stronger than a lion, or sweeter than honey.’ "No," (replied Samson), ‘nor falser than the wo­man who has enabled you to expound the riddle.’ Samson was greatly irritated at this imposition, but determined to fulfill his engagement with the thirty men. To do this, he went, in the heat of his passion, to the city of Askalon ^(b), belonging to the Philistines, Samson slays thirty men, strips off their garments, and gives the promi­sed reward. Dese [...]ts h [...] bride, who is bestowed on one of his nuptial compani­ons. where having slain thirty men, he brought away their shirts and coats, and delivered them to those who expounded the riddle. Fired with resentment at the treachery of his wife, Samson left her; and she, in revenge, married a young man who had been one of Samson's principal compa­nions during the wedding week.

Samson was so enraged at the treatment he had received from his wife, that he determined not only to wreak his vengeance on her but the whole coun­try of the Philistines; and an opportunity soon offered, which enabled him to put his design into execution. It happened to be near the time of har­vest, and the corn being ripe on the ground, Sam­son hit upon a project for destroying it, and thereby distressing the Philistines by famine. Practises a stratagem, and burns the stand­ing corn of the Philis­tines, who therefore burn the woman and her [...]mily. He got toge­ther three hundred foxes ^(c), and tying them two and two by their tails, with a lighted torch between each pair, he turned them loose, when running into the fields, they not only destroyed all the corn, but likewise the vines and olive trees, so that the whole country for a time, appeared in one continued blaze.

When the Philistines understood that Samson was the author of this destruction, and that he had been induced to take such a step in revenge for the treatment he had received from his wife's family, they sent a number of people, with proper officers, to Timnath, who seizing Samson's wife, with her father and relations, burnt them all alive, as being the special cause of so great a calamity.

Samson continued to commit various depredations in different parts of the country belonging to the Philistines; till at length, [...] being apprehensive of danger, he retired, for security, to a rock ^(d) near Etam, belonging to the tribe of Judah.

When the Philistines knew where Samson had se­creted himself, [...] they sent ambassadors to the inhabi­tants of Etam, with orders that they should deliver him into their hands. In consequence of this they went with an armed force to Samson's retreat, and, [...] after expostulating with him on the danger to which they were exposed on his account, begged he would give himself quietly up to the Philistines.

Samson not only complied with their request, but submitted himself to be bound with cords, on con­dition that they would do him no farther hurt than delivering him into the hands of the enemy. Accordingly be came from the rock, and being brought to the ambassadors, they conducted him to the camp of the Philistines, who no sooner saw him at a distance, than they ran in considerable bodies to meet him, exulting at their conquest over so daring an invader. But Samson soon convinced them of the impropriety of their imaginations. As soon as they came near him, he suddenly snapped the cords with which he was bound, and seeing the jaw-bone ^(e) of an ass lying on the ground, [...] he took it up, and falling on the Philistines he flew one thou­sand on the spot, which so intimidated the rest, that, instead of making any resistance, they betook them­selves to flight Samson exulted beyond bounds at this victory instead of ascribing it as he ought, to the assistance of the Divine Power.

Fatigued with this encounter, [...] and being excessive thirsty, he sought for water, but found himself in a place where no such refreshment was to be had. In this distressed situation he made his application to God, who immediately caused a stream of delicious water to flow from an hollow rock adjoining to the spot where Samson had slain the Philistines; from which circumstance the place was ever after known by the name of the Jaw.

After this singular conquest Samson looked upon the Philistines with contempt; and not fearing any hurt they could do him, he went openly into one of the cities called Gaza, where he took up his resi­dence in a house of public entertainment. The governor of the town being informed of Samson's situation, placed guards without the gates of the city, during the day, to prevent his leaving the place. But Samson, having received intelligence of this, totally baffled the governor's intention. He rose about midnight, and taking the two gates ^(f), to [...]gether [Page]

[Page]

[Page 79] with the posts, [...] up [...], carries [...] to [...] of a [...] xvi. bars, bolts, and chains, he laid them on his shoulders, and carrying them to a hill, called Mount Hebron, there left them.

Some time after this a circumstance happened, which, in the end, proved fatal to Samson. Being naturally of an amorous disposition, [...] with [...]. he fell in love with a common prostitute of the Philistines, named Delilah, with whom he was so infatuated as not to pay the least attention to his own safety. The prin­cipal leader of the Philistines observing Samson's ungovernable passion for this woman, determined to take advantage of it. They accordingly sent for her, and, when she came, they promised her, if she would learn of Samson, and discover to [...]hem, what was the cause of his wonderful strength, and how he might be deprived of it, they would reward her with a considerable sum of money.

[...]lilah en­ [...]vours [...]earn [...]m Sam­ [...] in [...] his [...]ength [...]isted.The treacherous Delilah undertook the task, and used all the art she was mistress of to obtain from Samson the important secret. For some time he amused her with fictions, and made her believe his strength consisted sometimes in one thing, and some­times in another; first, that binding him with bands made of green withs; [...] preva­ [...]les [...] her [...]so [...]e [...]. then that tying him with se­ven ropes never before used; and again, weaving his hair into tresses, and filleting them up, would bereave him of his strength. Delilah tried all these maxims; but finding them of no effect, she up­braided Samson for his falseness, and told him his apparent affection was all deceit, otherwise he would not hesitate to tell her a matter she was so anxiously desirous to know. At length, by daily importu­nities, did the treacherous Delilah prevail on Sam­son to divulge the important secret, [...] her [...]ign. viz. ‘That in the preservation of his hair lay all his strength and security.’ From the manner in which Sam­son told this, Delilah believed he spoke truth; and soon after tried the experiment, by cutting off his hair as he lay sleeping with his head in her lap. When she found him divested of his strength, and no longer able to defend himself, [...]elilah di­ [...]sts him [...] his [...]ength. [...], and [...] Sam­ [...]n's hair [...] strength turn [...]. she delivered him up to his enemies, who, after putting out his eyes, and leading him about the streets as a public spec­tacle to the people, sent him to prison.

In process of time Samson's hair grew again, and with it returned his strength. This, however, was not thought of by the Philistines, and Samson, when an opportunity offered, took advantage of it, to the destruction of great numbers of his enemies. On a certain day was held a feast, at which were present the greater part of the princes and nobility among the Philistines. The feast was held in a very elegant and spacious building, the roof of which was supported by only two pillars. [...] In the height of their Jollity they sent for blind Samson, and for some time made him the sport of the company. Samson was vexed to the heart at this treatment, and knowing his strength, resolved to return it on his persecutors. He complained of being greatly fatigued with standing so long, and desired the boy that led him to the place, to let him lean against one of the pillars to rest himself. The boy com­plied with his request, Over­ [...]h [...] the [...] [...]imself and the whole [...]. when Samson, grasping the pillar with his arm (after a short ejaculation to God for the restoration of his former strength) gave it such a shake that the whole building ^(a) immedi­ately fell to the ground; and Samson, with about three thousand men, were buried in the ruins.

Such was the end of Samson, after having held the goverment of Israel twenty years. He was a man remarkable not only for his great strength, but his distinguished magnanimity, and pursued, to the last moment of his life, his revenge on the enemies of his country. When his relations heard of his death, they took his body to Sarasa, the place of his nativity, and there deposited it in the sepulchre of his ancestors.

CHAP. XI.

AFTER the death of Samson the government of the Israelites fell to Eli, the high priest, during whose time there happened a most dreadful famine. Ruth i. Abimelech goes into the land of Moab with his wife Na­omi, on account of a famine. To avoid the consequences of this calamity, one Abimelech, a citizen of Bethlehem, and of the tribe of Judah, removed, with Naomi, his wife, and his two sons, named Mahlon and Chellion, to the land of Moab. After living very happily at this place for some time, Abimelech married his sons to two women of the country, named Orpha and Ruth; the former being espoused to Chellion, and the lat­ter to [...]ahlon.

At the expiration of ten years, Abimelech and his two sons died, within a short time of each other. Naomi was inconsolable for the loss of such near relatives, for whose sake she had quitted her native country. She therefore formed the resolution of returning to Bethlehem; Naomi re­returns to her own country with her daughter-in-law Ruth. on which the wives of her two sons, who had a great affection for her, and were unwilling to be separated, importuned her to take them with her. Naomi advised them to con­tinue in their native place, and wished they might be happier with their next husbands than they had been with her sons. She told them it was not in her power to give them any assistance, and that it would be imprudent for them to risque so long a journey, for no other purpose than that of condo­ling with a wretched mother-in-law. Orpha listened to Naomi's remonstrance, and staid behind; but Ruth being resolute, she and her mother-in-law set out on their journey.

When they entered the city of Bethlehem, Boaz en­tertains Naomi & Ruth in an hospitable manner Ruth ii. some of the people, who recollected the features of Na­omi, with surprize said, Art thou not Naomi, the wife of Abimelech? To which she replied, Call-me not Naomi, but rather Mara; (the former, in the Hebrew, signifying happiness, and the latter sorrow.)

It was now the time of harvest, and Ruth, in order to obtain sustenance for herself and mother-in-law, Ruth goes into the fields to glean. begged she would let her go into the fields to glean. Naomi assenting, Ruth went on the bu­siness; and, after being some little time in the fields, was accosted by a servant of Boaz, (the master of the land, and a kinsman of Abimelech, Naomi's deceased husband), with whom she had some con­versation. Some time after Boaz came into the field [Page 80] himself, and seeing Ruth, enquired of his servant who she was, and from whence she came. The servant, who had learned from her the particulars of her life and present situation, related the whole to Boaz, who was so pleased with her for the respect she shewed her mother-in-law, that he ordered his servant to tell her, she was not only at liberty to glean in his fields, but to gather what she thought proper, and that she should be allowed both food and drink in common with the reapers. Ruth re­served a part of her allowance for her mother-in-law, and, in the evening, carried it home with her corn, when she related to Naomi the occurrences of the day.

When Naomi understood who was the person that had been so great a benefactor to Ruth, she told her he was a [...]ear kinsman, and being a man of a pious and li [...]al disposition, he might pro­bably extend his benevolence to their mutual ad­vantage. She therefore advised Ruth to prosecute h [...]r labours, and to attend in the fields with the servants of Boaz, during the remainder of the harvest.

The harvest being over, Boaz was very diligent in threshing his corn; and being one day greatly fatigued, he laid himself on the flo [...]r and fell asleep, in which situation he was left by the people who had attended him. Information of this being given to Naomi, Naomi con [...]er [...] how [...]he may pre­vail w [...]th Boaz to marry Ruth. she advised Ruth to go to the barn, and lay herself gently at his feet, imagining that when Boaz should wake and discover her, it m [...]ht pro­duce something to her advantage.

Ruth, thinking it her duty to comply with the orders of her mother-in-law, immediately went, and getting into the barn, laid herself at the feet of Boaz. About the middle of the night Boaz awoke, and perceiving a woman lying by him, asked who she was. Ruth immediately discovered herself, and begged he would permit her to lie by him as one of his handmaids, which Boaz granted, and again fell asleep. Early in the morning, before the ser­vants were come to their work, Boaz desired Ruth to get up, and, after taking as much corn as she could carry, go immediately to her mother-in-law, that she might not be seen by any of the servants; for though nothing had taken place between them of a criminal nature, yet it was prudent to avoid calumny, which would certainly arise should she be found with him. ‘But (says Boaz) before you go, I have this to say to you. There is a person of much nearer kin to you than I am. I will ask him if he chuses to marry you: if he consents you must go with him; but if he refuses, I will marry you myself.’ Ruth then departed; and when she got home, related all that had passed to her mother-in law, who was highly pleased with her success, and the expectations of so profitable an alliance.

[...] kinsm [...]About the middle of the day Boaz went into the city, and convened an assembly of the elders. As soon as they were met, he sent for Ruth and the kinsman nearest allied to her, both of whom ap­pearing, Boaz addressed himself to the man as fol­lows. If I am not mistaken, you are at present ‘in possession of the inheritance of Abimelech and his sons.’ To which he replied, ‘I am, and the law has put me in possession of it, as being near­est of blood’ Boaz answered, ‘The same law that gives you one part obliges you to take the other. Before you stands the widow of Mahlon, and you are bound by the law ^(a) either to marry her, or quit the inheritance.’ The man said he could not marry her, having already a wife and children. He therefore resigned the woman and estate to Boaz, who was the next in kindred to the deceased. In consequence of this declaration, Ruth was commanded to unloose the shoe ^(b) of the man, and spit in his face, agreeable to the custom used on such occasions.

A few days after Boaz took Ruth to wife, [...] and as the expiration of a year she was delivered of a son. The boy was placed under the care of Naomi, who called him by the name of Obed, signifying, i [...] the Heb [...]w language, service or assistance, whi [...] she expe [...]ed from him in her more advanced yea [...] From Obed came Jesse, the father of David, in whose family th [...] government continued one a [...] twenty generations. I have been thus particular in my accounts of Ruth, to shew the power and wise dispensations of Providence, who can raise charac­ters to the most elevated dignity on earth, however insignificant the objects from whom they are de­scended.

The Israelites grew exceeding indolent under the government of Eli, which being observed by the Philistines, they determined to take advantage of it. The general dissipation of the people arose from the precedent set them by the two sons of Eli, [...] named Hophni and Phineas, who was mere libertines. They domineered over the men, and violated the women at their devotions; and so far where they from being content with the portions which God had allotted them as priests, that they forced from the people (even before they had made their obla­tions) what part of the sacrifice they pleased; which gave so general a disgust, that religion grew into contempt, and the worship of God was almost to totally disused.

The Almighty was pleased to chastise them f [...] their remissness, and to forewarn them of the event by the prophet Samuel; of whose birth the follow­ing are the particulars:

In the city of Ramah, belonging to the tribe of Ephraim, lived a man named Elkanah, who had two wives, Hannah and Peninnah. [...] He went three times a year to Shiloh, to offer up his usual sacrifice, and, as he was a pious and religious [...], he ge­nerally took his two wives with him, that they in like manner, might make their oblations. Hannah had not any children, notwithstanding which she was Elkanah's favourite; and at every feast, on the peace-offering, he usually sent her a separate mess, and of his choicest meat. Peninnah, being highly offended at the particular attention being paid to Hannah, vented her resentment by upbraiding her with sterility, or want of children. This greatly affected Hannah, insomuch that all her husband said could not assuage her grief. As soon as she arose from table, she hastened to the tabernacle, and there prayed to God, in the most fervent manner, that he would be pleased to bless her with a son, for which favour she promised to make him a Na­zarite, and solely to devote him to his service. Her prayers were heard, and, in a proper time, [...] service of [...] she con­ceived, and brought forth a son, whom she called Samuel, that is to say, Asked of God. Hannah, as she had promised, went to the tabernable at Shiloh, and after offering a sacrifice of thanksgiving for the birth of her son, and paying the tenths according [Page 81] to custom, she delivered him to Eli, who cloathed him with a proper habit, that he might attend on the service of the tabernacle. After this Hannah had several other sons, and three daughters, by her husband Elkanah.

[...]When Samuel had attained to his thirteenth year, God was pleased to make him his agent, by inspiring him with the power of prophecy. As Samuel was one night asleep, God called him by his name, which he taking for the voice of Eli, immediately ran to him to know his pleasure, when he told him that he was mistaken, for that he had not mention­ed his name. O [...] this Samuel retired, and went again to rest▪ [...] he was repeatedly disturbed by the [...]; upon which he again went to Eli, and [...] how distinctly he had been several times [...], and that he thought it to be his voice. Eli sa [...]d it was not him, but the voice of God. He then told Samuel to retire again to rest, and when he heard the voice again, to say, ‘Here I am, Lord; speak, for thy servant heareth, and is ready to obey thee.’ Samuel did as Eli had or­dered; and, when he again heard the voice, an­swered, ‘Here I am, Lord, ready to do whatso­ever thou should command.’ The voice replied, ‘Know, [...] then, that calamities hang over Israel, greater than have been hitherto known. The two sons of Eli shall be cut off in one day, and the priesthood shall be taken from him, and given to the family of Eleazar: for Eli [...] preferred his children to my honour and worship. [...] of [...]’

Samuel was unwilling to relate these melancholy tidings to Eli; but being at length urged to it, he gave a particular account of the whole revelation, which Eli received with a mind apparently resigned to the Divine will.

The time was now come when Samuel's prophecy was to be fulfilled, and the displeasure of the Al­mighty manifested to the disobedient Is [...]elites. The Philistines had raised a powerful army, [...] with which they marched against the Israelites, had en­camped at Aphek, a city of Judah. Finding no opposition, they advanced farther, and, at length, meeting the army of the Israelites, a desperate bat­tle ensued, in which 4000 of the latter were slain, and the remainder put to flight.

This defeat greatly alarmed the Israelites, some of whom imputed it to arise from the want of the ark in the army, which, as the symbol of God's presence, they said would be a sure means of success. Accordingly a messenger was dispatched to Hophni and Phineas, to bring the ark, which no sooner arrived in the camp, than the people testified their joy by the loudest acclamations. When the Philistines first heard that the ark was brought to the camp of the Israelites, they were greatly dis­pirited; but at length taking courage, and ex­horting each other to perseverance, they prepared themselves to oppose the enemy. The Israelites, The He­brews ar [...] ­ [...]ga [...]n over thrown by the Phil [...]s­tines, the sons of [...] are sla [...] & the ark come [...] into the posses­sion of the enemy. not doubting of success, attacked the Philistines with great fury; but they were soon repulsed, with the loss of 30,000 men, among whom were Hophni and Phineas. The rest of the army were glad to save themselves by flight, so that the ark of the Lord fell into the hands of the Philistines.

CHAP. XII.

THE melancholy news of this defeat was car­ried to Shiloh on the same day it happened, by a soldier of the tribe of Benjamin, who had made his escape from the field of battle. As soon as it was known, an universal outcry and lamentation prevai [...]d throughout the city; and when Eli came to unders [...]d what was the cause of it, he sent for the man to know the particulars. The soldier told him, the Israelites we [...] [...]outed, his two sons slain, and the ark of the [...] taken by the enemy. Eli heard the defeat of the army, and the death of his sons, without appearing in the least agitated; but when he was told the ark of the Lord had fallen in­to the enemy's hands, his spirits forsook him, Eli empires on hearing of the loss of the ark. he fell from his chair, and instantly expired, in the 98th year of his age, and 40th of his government.

When the wife of Phineas (who was at this time with child, and near her time) heard of the deaths of her husband and father, and (what was worst of all) of the captivity of the ark, she imme­diately fell in labour, and being shortly deli­vered of a son, she had just strength enough to name him [...]chabod, which signifies shams and ignominy before she died; because the ark, which was the glory of Israel, was departed from them.

Eli was the first of the family of [...]thamar (another of the so [...] of Aaron) th [...] exercised the function of high priest; for the [...] of Eleazar officiated in that capacity first, [...] still receiving [...] ho­nour from the fach [...] ▪ Eleazar bequeathed [...] to his so [...] Phineas, he to his son Abie [...]er, from [...] it [...] to his son B [...]ja [...], and thence to his son [...]. After, when Eli, of whom we have been speaking, The priest­hood trans­lated them one family to another. had the priesthood, which was returned in his li [...]e until the reign of king Solomo▪ when it rever [...]d to the posterity of Eleazar.

CHAP. I.

AFTER the [...] had defeated the Israeli [...], 1 Sam. v. [...] themselves masters of the ark, they carried [...] great triumph to one of t [...]r principal cities, called Ash­dod, or Azo [...]o [...], and there placed it in the temple of their god Da [...] ^(a), [...] his image. The next morning when the people went to the temple to pay their devotions they found Dagon fallen down upon his face before the ark; Dagon, the [...]ol god of Ashdod, falls down before the ark. but supposing it to be an accident, they set him up again. When they went the following morning to the temple, they found him not only on the ground, but in an imperfect state, his head and hands being broke off in the fall. They again repeatedly set him up but as repeat­edly found him the next day laying prostrate before the ark.

The inhabitants of Ashdod were greatly alarmed at this circumstance, and began to think that their Dagon was far inferior to the God of Israel. They had farther reason to imagine this, when they found [...] a most dreadful epidemical distemper prevailed throughout the city, The [...] with plag [...] which carried off great num­bers in a very short time; and to add to this cala­mity, their fields were over-run with mice, which destroying all the fruits of the earth, divested them of the common necessaries of life. Thinking these calamities arose from their having in possession the ark of the Israelites, they sent a messenger to the people of Ascalon, The [...] to [...] same [...] who [...]ceived desiring them to admit it into their city. This offer was readily accepted, and the ark immediately removed to Ascalon; but when the people found that the same calamities, which had befallen the inhabitants of Ashdod, attended them they removed the ark to another city. The same calamities attended the people of that place, as also the other cities to which the ark was removed.

The Philistines began now seriously to think that all their troubles arose from having the ark in their possession. A [...] to [...] the ma [...]ner of [...] the [...] 1 Sam. They therefore determined to part with it, and for that purpose called together the priests of the different cities in which it had been placed, to consult with them in what manner it should be re­moved from their country. After different propo­sitions it was at length resolved that there should be made five golden images ^(b), one for each of the [Page]

[Page 83] cities in which the ark had stood, to be dedicated to God; as also five golden mice (alluding to the ver­min that had destroyed the fruits of the earth.) That these should be enclosed in a box, and, with the ark put into a cart made for the purpose, to be drawn by two milch cows, who had never been yoked before, and their calves to be closely con­fined ^(a). That the waggon, with the ark, should be conducted to a spot where three roads met, and the cattle there left at liberty to go whither they pleased. If they took the Hebrew road, and went on, they might impute their calamities to the ark; but if they took another course, they might consider them only as common accidents.

The king immedi­ately pro­ [...]d to the [...] of the Hebrews. 1 Sam. vi.All things being adjusted, the kine were led to the spot fixed on, attended by a great number of the Philistines, where they were no sooner left to them­selves, than they immediately took the Hebrew road, and went lowing along till they came to Bethshe­meth, a village belonging to the tribe of Judah, where they stood still by a great stone. As soon as the ark was seen, and the news of its arrival spread about, the people flocked to it in great multitudes; and, General [...]oy and sa­crifice on the return at the ark after taking out the ark and the box, they burnt the cart, and sacrificed the two kine as a burnt-of­fering to God; at the close of which ceremony the Philistines, who had attended the ark to this place, returned to their own country.

CHAP. II.

SOME of the Bethshemites (either from joy or curiosity) venturing to look into the ark) which was expressly against the Divine command) were immediately slain, to the number of seventy; which so terrified the rest, that they sent to the people of Kirjath-jearim, acquainting them that the Philis­tines had brought back the ark, and desiring them to come and fetch it, as they were not worthy to have it in their possession. The inhabitants of Kir­jah-jearim accordingly came, and taking with them the ark, it was placed in the house of one Abinadab, a Levite, a man distinguished for his integrity, and religion; in whose charge, and that of his sons, it remained twenty years.

When the ark was removed to Kirjath-jearim, the people applied themselves, with great diligence, to the performance of religious duties and gave am­ple testimony of their strict observance to the laws. The prophet Samuel (who succeeded to the govern­ment after the death of Eli) seeing this, [...]amuel ad­ [...]esse [...] the [...]ltitude [...] the sub­ [...]cts of re­ [...]gion and [...]licy. and think­ing it a proper opportunity, harrangued the multi­tude as follows:

‘O ye men of Israel, (said he), ye have fatally experienced the implacable hatred and malice of your enemies; but ye have reason to be once more happy, seeing that your earnest supplicati­ons to God have not been in vain. Let me there­fore recommend it to you to inure yourselves to the love and practice of justice; purge your minds of all improper affections: turn to God, adore him, and honour him in your lives and conver­sation, as well as with your lips. If you do good things, good will come of it; that is to say, you will be possessed of liberty and conquest. But these are blessings not to be obtained by force of men, strength of body, or bands of soldiers. It is God alone who can bestow these privileges, which he has promised to do if you adhere strictly to his ordinances; and you may depend upon it he will not disappoint you.’

This speech was universally approved of by the people, who promised Samuel they would strictly observe all he had said, and inviolably obey the Di­vine commands.

A short time after this Samuel summoned an as­sembly of the people at Mizpeh, (that is to say, con­spicuous), where they held a fast and humiliation to God. The Philistines, being informed of this meet­ing, marched with a great army towards Mizpeh, The Phi­listines [...] ­tack the Israelites unexpect­edly. in­tending to attack the Israelites by surprize. As soon as the Philistines were seen, the whole multitude were struck with terror, and told Samuel, there was no possibility of escaping the fury of so inveterate an enemy, unless he could prevail with God to grant them his Divine assistance. Samuel told them not to fear, for God had promised them his pro­tection, and would most certainly fulfil his word. The divine assurance given to Samuel of victory. Samuel then sacrificed a sucking lamb to God, in the name of the people, imploring his aid against the power of the Philistines. The Almighty was pleased to accept the sacrifice, and to promise Sa­muel, that the Israelites should obtain a complete victory over their enemies.

While the sacrifice was yet on the altar, the Phi­listines drew out in order of battle; but they had no sooner begun the attack, than the earth shook under their feet with such violence as to prevent their standing; and, in some places, it opened, A dread­ful earth­quake, &c. and swallowed them up. This was attended with a dreadful storm of thunder and lightning, which so affected them, that they were totally unable to use their arms; and, from the whole, were so frighten­ed, that they betook themselves to flight. The Israelites, seeing this, immediately pursued them as far as Bethear, The Phi­listines are routed, & take to a precipiate flight. (killing great numbers in their way), where Samuel set up a stone in memory of the victory. He called it the stone of assistance, inti­mating, that it was by the help of God they had conquered their enemies.

This defeat struck such a panic into the Phi­listines, that they did not presume to make any far­ther attempt on the Israelites. On the contrary, Samuel, with his army, Samuel recovers the land that had been taken from the Israelites by the Phi­listines. pursued them from one city to another, and at length retook the whole country that lies betwixt Gath and Ekron, which had for­merly belonged to the Israelites, but was taken from them by the Philistines.

CHAP. III.

AFTER Samuel had thus reduced the Philistines, 1 Sam. xiii. Samuel a­dopts an excellent plan of go­vernment. and reinstated the people in the possession of their lands and cities, he appointed public meetings to be held at certain times, for the administration of justice; and took a circuit twice every year, to see that it was properly executed, making it his principal care to prevent any violation of the laws of his country. [Page 84] Being now grown in years, and unable, from na­tural infirmities, to discharge the duties of his of­fice, Samuel ap­pointed his sons judges. Samuel relinquished the government, and put it into the hands of his two sons, Joel and Abiah. He appointed one of them to reside at Bethel, and the other at Beersheba; and ordered them to go different circuits to administer justice to the people.

The sons of Samuel be­come disso­ [...] to the [...] de­gree. 1 Sam. viii.To two sons of Samuel acted diametrically op­posite to the maxims of their father, and to the in­junctions he had laid on them for the government of the people. They prostituted justice for gain, and decided controversies by the value of the bribe. They gave themselves up to every kind of vice, and seemed to bid defiance not only to the injunctions of their father, but the commands of their Maker.

CHAP. IV.

THE elders of the people, incensed at the mal-administration of the sons of Samuel, went in a body to their father, who then resided at Ramah, and, after representing the grievances they lay un­der, from his infirmities, and the mal-administration of his sons, demanded to have the form of their go­vernment changed, and that a king might be ap­pointed over them as in other nations.

Samuel is [...] grieved by [...] appli­cation of the people for a change in the form of govern­ment.This demand gave great uneasiness to Samuel; and, for some time, he knew not how to act. At length he applied to God, who told him to comply with the request of the people, notwithstanding the affront was not so much on Samuel as on himself. But, before they proceeded to the choice of a king, God ordered Samuel to acquaint them with what his prerogatives were, and what they might expect he would demand from them; and withal, to inform them, that slavery to them and their children, sub­jection to the meanest offices, loss of liberty, heavy taxes, constant war, and other inconveniencies, would be the consequence of a kingly power.

Con [...]e [...] the [...] and dis­s [...]es them [...] go­v [...]ment.Samuel, having received this intelligence from the Almighty, assembled the people together, and told them the various consequences that would fol­low should they persist in subjecting themselves to the kingly power. But all his remonstrances were of no effect: the people were absolute in their demand; upon which Samuel broke up the assembly, telling the people, he would call them again together, as soon as he should receive directions from God who was to be their king.

CHAP. V.

NEVER was the interposition of Providence manifested in a greater degree, than in the election of Saul as king over the Israelites; the circumstances attending which cannot be read with­out distinguished admiration.

Saul was the son of Kish, of the tribe of Benja­min. He was remarkably handsome in his person, and had a mind answerable to the graces of his body. [...] It happened at this time that some of his fa­ther's asses had gone astray, and he and a servant were sent to look for them ^(a). They wandered a great way without gaining any intelligence, till coming to Ramah ^(b), the place of Samuel's resi­dence, Saul, at the instigation of the servant, went to consult with the prophet concerning his asses.

Samuel had been all the preceding day employed in supplicating God to tell him what person to ap­point king; and the Almighty was pleased to an­swer, that the next day he should receive his order, for there should come to him a young man of the tribe of Benjamin at that same hour.

The prophet staid at home the whole day, and, when the precise period arrived, as he was going down to supper, he met Saul, whom he knew, by an immediate inspiration, to be the person designed for the government. Saul, not knowing him, ask­ed for the prophet, when Samuel answered, he had found him already. He then told Saul, that not only the asses he sought for were safe, but that him­self was on the point of being advanced to the high­est pitch of sovereign power. Sa [...] [...] When supper was ready, Samuel placed Saul above the rest of the guests, (who were seventy in number), and his ser­vant next him▪ and ordered the attendants to bring Saul a royal mess. The time being come for the company to break up, they departed to their re­spective homes, except Saul and his servant, whom the prophet desired to remain with him for that night.

Early in the morning Samuel called up his guests, and having accompanied them some way from the city, he desired Saul to order his servant to go for­ward, as he had something to say to him in private. This being done, Samuel took out of his pocket a phial of oil, which having poured on Saul's head, [...] he kissed him, and then spoke to the following ef­fect: ‘Be thou king; for such thou art appointed to be by God, in order to revenge the injuries committed by the Philistines on the Israelites. In token of this, observe what I am now going to relate. When thou art departed from me, thou shalt find, in thy journey, three men going to Bethel to worship God; the first carrying three loaves, the second a kid, and the third a bottle of wine. They will all shew you great respect, and offer you two of the loaves, which you are to receive. When you have advanced as far as the place called Rachel's Sepulchre, you will meet a man, who will give you tidings of your asses. After this, on your arrival at Gaba­tha, you will join with a company of prophets, and, by the assistance of the spirit of God, will prophecy with them to the great admiration of the multitude, who will exclaim. How comes the son of Kish to be found among the prophets? When this shall come to pass, you may be as­sured that God is with you. Go then to your father and kindred; and when I send for you, come to me at Gilgal, that we may conjunctively offer up our prayers to God, with sacrifices and thanksgiving.’ Having said this, Samuel parted with Saul, who found every thing to happen as had been told him by the prophet.

When Saul arrived at his father's house, his un­cle Abner, (for whom he had a particular esteem) asked him to relate the occurrences that had hap­pened in the course of his journey. Saul told him of his going to the prophet; but did not chuse to mention a syllable of his elevation to the throne, lest, if believed, it should produce the envy, if not the censure, of the people.

Thus was Saul appointed king; but then it was only between Samuel and himself. To make, therefore, his appointment and inauguration more [Page 85] public, Samuel convened an assembly of the people at Mizpeh; and when they were gathered together, he addressed them in words to the following effect: ‘I am commanded, by God himself, to inform you, that it was he who not only delivered you out of Egyptian bondage, but also repeatedly rescued you from the hands of your enemies. In return for which you have been so ungrateful as to shake off his authority, by insisting to have a king of your own choice; a king who will rule over you with tyrannical sway, and treat you with such indignation and cruelty, as if himself did not belong to the same species. But since ye are resolved to have a king, divide yourselves by your tribes and families, and then cast lots who shall be the man.’ The Israelites did as Samuel directed, and the lot of the tribe fell upon Benja­min; [...] is [...] by [...]. that of the families upon Matri; and when they came to try it personally, the lot fell upon Saul, the son of Kish.

Saul, knowing what business was in hand, had concealed himself from a sense of modesty; but be­ing at length found, he was brought before the people who were highly pleased with his majestic deportment, [...]amuel [...]resents [...] to the [...]ople as [...] [...]ing. and the graces of his person. Samuel, addressing himself to the multitude, said, "This is he whom God hath appointed to be your king: look at him, and behold in his person how well he is qualified for such an honour." On this the people universally shouted, "God save the king." Sa­muel hereupon (having previously written down every thing that was to happen) related the same to the people before Saul; [...]scribes [...] be [...]e conse­ [...] [...] book [...] it after which he placed the book in the tabernacle of God, there to remain as an undeniable evidence for ever of what he had pro­phecied.

This business being over, Samuel went to Ramah, and Saul to Gibeah ^(a), the place of his nativity. He was accompanied by the principal people of the dif­ferent tribes, who congratulated him on his acces­sion to the throne with the loudest acclamations. Indeed, he had the good wishes of all the people, except some few disorderly persons, who disapprov­ed of the choice, and, in pure contempt, refused to make him the usual presents; which Saul could not but perceive, though, in point of prudence, he thought proper, for that time, not to notice the circumstance.

Saul had not been many days on the throne, when an opportunity offered for him to shew his regal au­thority. [...]xpedition [...]f Nahash [...]ng of the [...]munite [...] [...]gainst the [...]raelites. Nahash, king of the Ammonites, head­ing a powerful army, had committed various out­rages, in different parts on the other side the river Jordan. He not only destroyed those cities and towns of the Israelites, but exercised the most cruel barbarities on the poor captives, The Am­ [...] [...] out [...] r [...]ght [...] of the [...]risoners [...]ey take. ordering them to be punished with the loss of their right eye ^(b). At length he laid siege to Jabesh, the capital city of the Gileadites; and sent a summons to the inhabi­tants, that if they did not deliver up the place, and submit to the loss of their right eyes, he would im­mediately reduce the whole to ashes. Nahash [...]mmons [...]e Gilea­ [...]tes to [...] render. After some consultation the inhabitants returned for answer, that they desired only seven days to send to their friends for relief, and if they did not receive any in that time, they would either surrender themselves up, or stand a contest. Nahash looked on the Israel­ites in so contemptible a light, and thought himself so secure of reducing them at discretion, that he granted their request.

The Gilea­ [...]tes apply [...] Saul.In consequence of this the Gileadites dispatched messengers to Gibeah, requesting of Saul to send them immediate succour, that they might be ena­bled to defend themselves against the power of their enemies.

CHAP. VI.

WHILE the affairs of the Israelites were in this critical situation, Saul was seized with a pro­phetic spirit, and sent back the messengers to Ja­besh with a promise of assistance in three days when they should overcome their enemies before the ris­ing of the sun. Being desirous of inclining the minds of the people towards this war, (through fear of the losses they should otherwise sustain), he cut the sinews of his own oxen, and threatened to do the same to all such as did not the next day appear in arms at the river Jordan, and then follow him and Samuel wherever they should lead them. By these means he raised an army of 700,000 men, He musters a most for­midable army. be­sides 70,000 more of the tribe of Judah. With this army he marched against the Ammonites, and di­viding the whole into three companies, they fell on the besiegers before day-light. Saul de­feats the army of Nahash, who falls himself in the action. After a short contest the Ammonites were totally routed, and the greater part slain, among whom was Nahash their leader.

This victory and the deliverance it procured from a barbarous and insulting enemy, raised the reputation of Saul to so great a degree, that some of the people (recollecting the indignities put on him at his coronation) were in the height of their zeal, for having them immediately punished with death; but Saul very prudently opposed the motion, and expressed his aversion at having the glories of that day sullied with the blood of any of his sub­jects.

From this victory, however, Samuel took occa­sion to give those, who had hitherto refused their allegiance, an opportunity of coming in, and recog­nizing the king. For this purpose he convened a general assembly of the people of Gilgal, when Saul was again anointed king, His regal authority acknow­ledged at Gilgal, where he is again pro­claimed king. and his right to the throne fully established. Thus was the government of the Israelites changed to a monarchy; which, for a con­siderable time before, was lodged in magistrates un­der the name of judges.

Samuel was at this time to resign the government entirely into the hands of Saul. Samuel de­monstrates the integri­ty of his conduct to the people He therefore made a speech to the people on the occasion, in which, after vindicating himself from any misconduct du­ring his administration, he thus reminded them of their transgressions and disobedience to God: "What (says he) should you choose another king for, after the experience of so many signal mercies, and miraculous deliverances, while you were under God's protection, and owned him for your go­vernor? You have forgot the circumstance of Ja­cob's coming into Egypt with only seventy men in his train, and purely for want of bread; how God provided for them, and in what manner, by his blessing they were relieved. You have forgot the slavery to which they were subjected, till, from their cries and supplications, God rescued them by the hands of Moses and Aaron, and brought them into the land they now possess. Reproaches them with ingrati­tude. How can you be so un­grateful now, after so many distinguished benefits received, as to depart from your allegiance to your Divine protector? How often have you fallen into the hands of your enemies for your apostacy and disobedience, and as often restored to God's favour and your liberty, by humiliation and repentance! Who was it that gave you victory over all your ene­mies but God? It was not by the power of kings, [Page 86] but under the conduct of Jephtha and Gideon. What madness, then, has possessed you, to give up an heavenly governor for an earthly one. However, you have asked for a king and a king you have got: but to convince you how the Almighty is offended at your conduct I do now beg from heaven, as a testimony of the truth of what I say, that such a tempest may this instant fall as was never before seen by man."

The truth of what Samuel de­livered, is attested by wonderful prodigies.No sooner had Samuel uttered these last words, than there fell such a violent storm of thunder, light­ning, and hail, as almost to pronounce a general dissolution of nature. An universal terror took place among the people: they directly acknowledged their transgressions, and entreated Samuel to inter­cede with the Almighty to pardon their sins. Sa­muel not only promised to comply with their re­quest, but to assist them with his best instructions, so long as they adhered to the observation of God's laws; but at the same time told them, if they des­pised his instructions, not only they, but also their king would be infallibly destroyed. Having said this, Samuel dismissed the assembly, and immedi­ately retired.

CHAP. VII.

1 Sam. xiii.AFTER Saul had defeated the Ammonites, he disbanded his army, retaining only three thou­sand, two of which he kept for his body guard, and the other thousand he appointed to attend on his son Jonathan, who was a prince of great bravery, and had cut off a garrison of the Philistines at Gi­beah. Whenever the Philistines gained an advan­tage over the Jews, The Philis­tines de­prive the Hebrews of the use of iron. they not only disarmed them, but forbade them the use of iron in any case what­ever; so that they were under a necessity of apply­ing to the Philistine artificers for all necessaries in that branch.

Raise a powerful army.The Philistines, resolving to oppose the Israelites, raised a powerful army consisting of 3000 chariots, with which they marched against them, and en­camped near a place called Michmash. The He­brew army, which was appointed to rendezvous at Gilgal, came in but very slowly; and of those that did, many were so faint-hearted as to secrete them­selves in rocks and caves; while others, from the mere apprehension of danger, retired beyond the ri­ver Jordan. In short, not only the people but even Saul himself was greatly intimidated, The Israel­ites are in­timidated. and the more so on the account of Samuel, whom they expected, not being yet come. Saul, therefore, fearing the enemy should fall on him before he had addressed himself to God for success, Saul offers sacrifices without Divine per­mission. ordered sacrifices to be made; and the burnt-offering was but just finished when Samuel arrived.

Is repre­hended by Samuel.When Samuel found what Saul had done, he re­prehended him for his conduct, in having offered a sacrifice to God in his absence. Saul endeavoured to excuse himself, by saying his people were so in­timidated, on hearing the enemy had marched to­wards Gilgal, that he found it necessary to be ex­peditions in his motions, lest they should entirely desert him. To this the prophet replied, ‘It would have been better for you to have followed my advice, and not have acted derogatory to the will of the Divine Being, Threaten­ed with the loss of his kingdom who otherwise would have established the government in you and your posterity.’ After this Samuel departed, highly offended at what Saul had done.

The only alternative Saul now had, was, either to attempt defending himself against the Philistines, or quietly submit to their superior power. After some deliberation, he determined on the former, and, for that purpose, (taking with him his son Jonathan), marched with his army, consisting only of [...] men, towards the enemy. It is to be observed, that Saul's troops were badly armed; for the Philistines, hav­ing made themselves masters of various parts of the country, had prohibited the people from mak­ing any use of iron, as before observed.

When Saul's army came near that of the Philis­tines, he, together with his son Jonathan, and Ahiah, the high priest, ascended a steep rock, where they had a full view of the enemy unperceived. On this Jonathan, taking aside his armour-bearer, asked him how far he would assist him in a bold enterprize for the redemption of his country? To which the armour-bearer answered, with an oath, that he would, however dangerous the situation, [...] stand by him to the last extremity. Jonathan then made a proposition, which was immediately agreed to, that he, and his armour-bearer, should endea­vour secretly to get into the enemy's camp, and, if they succeded, fall violently on the Philistines, and thereby throw them into immediate confusion. This design was, with great difficulty carried into execution. They got into the camp of the Philis­tines, at a time when they were all at rest, and no ways apprehensive of danger. Jonathan and his armour-bearer, took proper advantage of this favourable opportunity, [...] and immediately falling on the Philis­tines, put upwards of twenty to the sword, which occasioned such an universal confusion, that [...] Philistines, mistaking friends for foes, d [...]st [...] each other ^(a). Intimation of this being given to Saul, and the news circulated among the general body of the Israelites, those who had secreted them­selves through fear, immediately came from their hiding-places; and Saul having soon m [...]red together his army, marched against the Philis­tines, and fell on them with such fury, that they were totally defeated.

Saul was so elated at this success, and so fully determined, if possible, to extirpate the Philistines, that he denounced a heavy curse on every Hebrew who should lose time from pursuing the enemy, [...] even to eat or drink, till night should put a period to the slaughter. It happened that Jonathan, who was a stranger to the malediction, in passing through a wood, found a honey-comb, and being greatly fatigued, he took a piece, and sucked it. He soon after repeated this refreshment in the presence of several people, who reprehended him for his con­duct, in violating his father's orders; [...] upon which Jonathan immediately desisted; but said, that Saul had committed a great indiscretion in prohibiting such a thing; for had the men been refreshed by eating, they would have pursued the enemy with more vigour, and took captive, or put to the sword, a much greater number.

After the Israelites had pursued the Philistines till night, and slain many thousands, The [...] they returned to seize their camp, in which they found abundance of spoil, and withal many sheep, which the soldiers slew and eat, together with the blood. [...] by [...] the [...] with [...] blood. This being an offence against the laws, the Levites com­plained of it to the king, who ordered a large stone to be placed in the middle of the camp; the beasts to be killed on that stone, and the flesh not to be eaten till the blood had been properly drained from it. Saul [...] the [...] time, [...] o [...]ers [...] on i [...]. being a thing contradictory to the express com­mand of God. This decree was readily obeyed; and Saul erected an altar, on which he offered sa­crifices to God for his late success.

[Page 87]Saul being desirous of improving this victory, thought it advisable to follow the blow by pursu­ing those who had escaped, and falling on them before they could have time to grow formidable by numbers. But previous to his making this attempt, he desired the high-priest to consult the will of God on his intentions. This was accordingly done, when the high-priest returned for answer, ‘That God was unwilling to satisfy his desire at this time.’ Saul then said, ‘There is some cause why God doth not reveal his oracle to us when we ask it seeing that he has heretofore been so graci­ous as to prevent our request by granting them beforehand. There has been certainly some se­cret sin committed against him that occasions this silence, and I am determined▪ if possible, to find it out. Now I swear, by the Supreme Majesty of heaven, [...] makes [...] [...]ow. that whoever shall be found to be the transgressor, my son Jonathan, not excepted, his life shall answer for it.’

When the multitude heard this they unanimously agreed to undergo the examination, and, for that purpose, immediately assembled at one spot, Saul and Jonathan standing near each other. In order to discover the offender, [...] lots were drawn, when, be­hold, it fell upon Jonathan, who was accordingly declared the guilty person. On this Saul asked him, [...] in the hearing of the people, what sin he had committed, and in what part of his life he had been guilty of any wickedness or impiety? To this Jo­nathan replied, ‘I have been guilty of no other crime than only tasting yesterday, as I pursued the enemy, a little honey; and this I did, not knowing your decree to the contrary.’ Saul an­swered, ‘Though my kindred and relations are dear to me, yet they are but trifling to the obli­gation I lay under to fulfil the vow I have made. As you, therefore, are the transgressor, you must make atonement by the forfeiture of your life.’ Jonathan, [...] instead of being in the least dismayed at the apprehensions of death, told his father, with a brave and generous resolution, that he desired not to be forgiven. ‘That death (says he) shall be welcome to me that acquits my father of the ob­ligation of a religious vow. I have lived long enough, Jonathan's [...]. since I have lived to see the pride and insolence of the Philistines brought down by the Hebrews; and this reflection will carry me in peace to my grave.’

When the people heard Jonathan say this, they were greatly affected, and swore they would not suffer him die, who was the principle cause of their late glorious victory. In consequence of this oath Jonathan's life was preserved; and the people unanimously supplicated God, in the most fervent manner, [...] people [...] Jona­ [...]. that he wold be pleased to pardon the of­fence he had unintentionally committed.

After this victory Saul returned to Gilgal, and reigned very happily, acquitting himself with great reputation in all his military exploits against the Ammonites, the Moabites, the Philistines, and the Edomites. He had, indeed, a very large and flou­rishing family. Abinoam, the daughter of Ahi­haaz, [...] suc­ [...] in [...]. was his wife; Jonathan, Joshua, and Melchi­shui, were his sons; Michal and Merab his daugh­ters; and Ab [...]er, his cousin-german, was general of his forces. [...] He kept a great number of chariots and horsemen; and whatever enemy he attacked, his endeavours were crowned with success. His body guards, of which he had great numbers, were the tallest and handsomest men that could be se­lected; and he kept his court in the most splendid manner. In short, he advanced the Israelites to the highest pitch of glory for their martial exploits, and made them so formidable as to be a perpetual dread to their enemies.

CHAP. VIII.

[...]. IV.WHILE the Israelites were thus situated, Sa­muel went to Saul at Gilgal, and told him he had a message to deliver him by the special direction of God; and that as the Almighty had been pleased to make him king, in preference to all others, it was his duty to obey his Divine com­mands, which were as follow: ‘That whereas the Amalekites had treated the Hebrews with great cruelty when they were come out of Egypt into the land they then possessed, it was the will of God that he should immediately declare war a­gainst them; and that, upon subduing them, he should not only put to the sword every man, wo­man and child, but that he should also destroy their cattle and sheep. Samuel en­joins Saul to destroy the Ama­lekites. That they should not take to themselves any part of the spoil, but that the whole should be dedicated to God as one common sacrifice. That the very name of Amale [...] should be razed from mankind, according to the com­mand of Moses; and all this as a just vengeance for the repeated calamities they had brought on the Israelites.’

Saul promised Samuel that these injunctions should be strictly obeyed, and that he would imme­diately set about carrying them into execution. He accordingly drew together his forces, which he re­viewed at Gilgal, and found them to consist of 40,000, besides 30,000 belonging to the tribe of Judah.

With this army Saul marched into the country of the Amalekites, and placing several of his com­panies in ambuscade, they suddenly fell on the in­habitants, and put every one to the sword. After this he marched against the main body of the ene­my, The Ama­lekites are totally de­feated. when a desperate battle ensued in which Saul was victorious; and such of the Amalekites as did not fall in the battle, were pursued and killed; so that not a single person was left to convey the in­telligence of the defeat.

Saul having thus far succeeded in executing his commission, proceeded to invest the cities of the Amalekites, some of which he took by storm, some by mining and others by stratagem. Saul diso­beys the Divine command. At length he reduced the whole of their towns, and put all the inhabitants to the sword, except Agag, their king, whom he was induced to preserve on account of the comeliness of his person. In this Saul disobeyed the Divine commands; for the Amalekites had made themselves so abominable in the sight of hea­ven, that God had ordered him to destroy all, and not suffer a single person to exist. The soldiers likewise made a breach on the Divine commands, by driving away many of the cattle and sheep, and preserving, for their own use, the most valuable articles.

In this expedition Saul laid waste the whole coun­try of the Amalekites, from Pelusium, on the bor­ders of Egypt, to the Red Sea, The She­chemites spared. leaving only the Shechemites in the land of Midian. Previous to the commencement of the war, he had sent orders to those people not to join with the Amalekites, but rather to retire, lest they should fall in the ge­neral destruction that was to take place. The in­dulgence shewn these people was out of respect to Moses, whose father-in-law Jethro, was a Sheche­mite.

Saul, having ravaged the whole country of the Amalekites, returned with his army to Gilgal, highly pleased with what he had done, not reflect­ing that he was deficient in the injunctions laid on him before he went on the expedition. His sparing the life of Agag, and the people converting the spoil to their own use, being two articles expressly forbidden in his commission, gave great offence to the Almighty, who was pleased to declare to Sa­muel, that he lamented having made Saul king, seeing, that instead of doing what he had been com­manded, he was determined to take the power out of his hands, by doing as he pleased.

Samuel was so afflicted in his mind at this intel­ligence, that he spent the whole night in fervent prayers and intercessions to God, that he would pardon the offence Saul had committed. But the Almighty, instead of granting his request, gave him an answer to this effect: ‘That it would be a mistaken lenity to pass over faults of such a [Page 88] nature, Samuel [...] without [...]. as the pardoning of one offence would be only an encouragement for the commission of another.’

When Samuel found his prayers ineffectual, and that God was so displeased as not to be moved in favour of Saul, he was greatly grieved, and went the next morning to Gilgal, to communicate the melancholy intelligence to the king. As soon as Saul saw Samuel, he ran to meet him; and embra­cing him in his arms, said, ‘I return thanks to God for having given me the victory. Moreover, I have performed all that he enjoined me to do.’ To this Samuel replied, ‘How comes it then, that I hear the bleating of sheep, and the lowing of oxen?’ Saul answered, ‘Those were only some beasts the people had reserved for sacrifices; and that he had destroyed all the Amalekites, except Agag, their king, whom he kept prisoner till he might have advice what should be done with him.’ ‘God (says Samuel) delights not in sa­crifices, but in the righteousness of good and just men, that is to say, such as observe his holy will, and keep his commandments. He does not con­sider the sacrifice but the obedience; without which all oblations are of none effect. Know then Saul, Samu [...]l conv [...]ts Saul [...] [...]e­be [...] a­gainst God. that thou art fallen under God's hea­vy displeasure, for the neglect and contempt of his commandments. What can you say for your­self when he calls you to account for receiving those things for sacrifices which he expressly ordered should be totally destroyed? For this disobedience you are condemned to lose your kingdom, and to be divested of that power which was providentially bestowed upon you in prefer­ence to the rest of mankind.’

Saul [...] ­kno [...]dge the [...].When Saul heard this he made a frank confession of his guilt; but apologized for the conduct of his soldiers, by saying, "That he was fearful, had he prohibited them from taking some of the spoil, they might have revolted and himself been exposed to an enraged people. But (says Saul to Samuel) let me prevail on you to endeavour to obtain a pardon for me from God; and if you should succeed, and he will be pleased to grant your request, the future part of my life shall be spent in a strict observance of every religious duty and an inviolable atten­tion to his most holy will." After saying this, Saul begged of Samuel that before he left him, he would sacrifice to God in his behalf. But Samuel know­ing it would be ineffectual, was going to retire, when Saul caught hold of his garment to detain him, and in the scuffle it was rent asunder. This circumstance was interpreted by Samuel as an omen, Sa [...] [...] ga [...] [...]. that Saul would lose his kingdom, and that it would be given to a man of piety and justice. "The sentence (says Samuel) is passed, and it is not with God as with men; for his decrees are unchangeable." Saul acknowledged his iniquity, and the justness of the punishment inflicted by Providence. He said, what he had committed could not be undone; and there­fore begged Samuel to honour him before the elders of the people, and accompany him to worship God. The prophet yielded to this importunate request of Saul, and went with him to sacrifice; after which Samuel ordered Agag, the king of the Ammonites, to be brought before him. As soon as Agag ap­peared, he said, "Surely the bitterness of death is past. Samuel [...] Agag to [...] the [...]ivine co [...]mand." To which Samuel replied, "As thy sword has made women childless so shall thy mother be childless among women." He then slew Agag with his own hands, and leaving Gilgal went immediately to Ramah, the place of his residence.

This was the last interview between Samuel and Saul; the latter of whom, being sensible of his calamities, retired to his palace at Gibeah, and there spent his time in penitence and prayer.

CHAP. IX.

SAMUEL was greatly afflicted for the fate of Saul: upon which God told him to grieve no longer, but to take an horn of oil, 1 Sa [...] God [...] ma [...] [...] of th [...] of J [...] and go to Beth­lehem to Jesse, the son of Obed, and anoint one of his sons, whom he had appointed, and would disco­ver to him, to be king over the Israelites. Samuel expressed his fears that, on executing his commis­sion, Saul would seek his life; but the Almighty promising him security from all danger, he went to Bethlehem, where he was received by the people with the most expressive joy; and on being asked what was the cause of his coming thither, he an­swered, "To perform sacrifice."

The ceremony of the sacrifice being over, Samuel invited Jesse and his sons to partake of the feast; [...] to [...] and as soon as he saw the eldest, who was remarka­bly handsome, he said within himself, "This is to be our king" But Samuel was mistaken; for on asking God whether he should anoint him, he received an answer to this effect: ‘God seeth not as man sees. Thou supposest him to be worthy of a kingdom from his outward appearance only; but such honors are not to be bestowed as due to the merit of a person's figure; Th [...] [...] they are to be given as a reward for the virtuous qualifications of the mind: wherefore look unto that man who is perfect in piety and justice, courage and meekness, virtues which truly constitute the beau­ties of the mind.’ On this Samuel ordered the other sons, who were six in number, to pass him, one by one: and consulting God, which was to be the person anointed, he was answered neither. Sa­muel then asked Jesse if he had any more sons. [...] He answered, he had one more, whose name was Da­vid, and that he was then looking after his sheep. Samuel ordered Jesse immediately to send for him, as they could not sit down to the feast unless he was present. David was accordingly sent for, and im­mediately obeyed the summons. As he had a majestic countenance, [...] on the first sight of him Samuel argued with himself, this is the person God has appointed to be king. He then placed David next to himself, and Jesse, with the rest-of his sons, in regular order after them. This being done, he took out the oil, and pouring it on David's head, said, ‘By this thou art informed, that God has been pleased to appoint thee king over the Israelites. I therefore strictly charge thee to do justice to the people, and be particu­larly careful to observe God's commandments. In doing this, thou shall reign long and happy: thou shalt triumph over the Philistines, and be victorious in all encounters. You shall live great; and die memorable.’ Having said this Samuel departed, [...] and the spirit of God passed from Saul to David ^(a), the latter was immediately possessed of the power of prophecy.

In the mean time Saul declined more and more in God's favour; and as he was naturally of a timo­rous and suspicious temper an unhappy turn of mind grew upon him, [...] which at length settled into a confirmed melancholy, of such a nature as to be frequently attended with violent perturbations, and sometimes with a phrenzy. To relieve him in this melancholy state, some of his courtiers advised mu­sic, as it would most likely lull his disturbed mind to rest. They recommended David, the son of Jesse, not only as a proper master of music, but likewise as a man possessed of the most distinguished accomplishments.

[Page 89] [...] be­ing recom­mended to [...]use Saul, David, for that pur­pose i [...] sent for to co [...]t.In consequence of this recommendation David was sent for to court; and as soon as Saul saw him he was greatly pleased with the beauty of his person. When he heard him exercise his skill on the harp, he was perfectly transported, insomuch, that it banished from him all uneasy and melancholy thoughts. In short, I [...] [...]ell in honour by the king. Saul conceived such a kindness for David for having cured him of his malady, that he made him one of his armour-bearers. When the king was better David returned to his brother, and at­tended to his flocks.

CHAP. X.

1 Sam xvii. The Phi­listines re­new the war with the Israel­ites.THE Philistines, having gathered together a con­siderable army, marched against the Israelites, and pitched their tents between Shecoth and Aze­kah. In consequence of this Saul drew out his men, and placing them on a mountain, obliged the Philistines to remove, and encamp themselves on another mountain opposite the Israelites, the valley between dividing the two armies.

Goliath ch [...]enges [...] of the [...] com­ [...].While they were in this situation there came from the Philistin is one Goliath, a citizen of Gath, a man r [...]m [...]r [...]able for his prodigious stature, being no less than six cabits and a spa [...] high He was dressed in armour, and his coat of mail weighed 500 shekels. The head of his spear was iron weighing 600 she­kels; and he carried it on his shoulder. Thus ac­contred did this mighty man march down the hill, attended by a troop of armed men; and placing himself in the middle of the valley, between the two armies, he thus addressed himself to the Israel­ites: ‘Ye men of Israel▪ I am come hither, to do an office of humanity, by preventing the loss of many lives. Why should thousands perish, when the dispute may be determined between only two people? I offer myself as a champion for the Phi­listines: do you choose another for my opponent; and whoever conquers, the people belonging to him vanquished shall be subject to those of the conqueror. It is better to expose one than so many thousands.’ Having said this Goliath re­tired▪ but returned the next day, and repeated his challenge which he continued to do forty days suc­cessively, the Israelites not knowing whom to choose for his antagonist.

[...] the [...] [...]her.In Saul's army were three of the sons of Jesse, to whom their father sent David their brother with ne­cessaries, and to [...]ing him intelligence of the situa­tion of the Hebrews. Soon after David arrived at the camp Goliath again appeared, and reproached the Hebrews with cowardice, [...] challenge. saying, they had not a m [...]n in their army that dare look him in the face. David was so irritated at this, that he told his bro­ther he would accept the challenge himself. But Eliah, [...] his [...] bro­t [...]r the eldest, chastised him for his ridiculous presumption, and told him to go again to his father, and attend his sheep. Though David paid great re­spect to his brother, yet he could not help repeating what he had before said in the hearing of the sol­diers; which being reported to the king, he sent for him, [...] con­ver [...]e with the [...]ng [...]. and asked him what he had to say relative to Goliath? David replied, ‘Great Prince, fear not: I am he who will take down the pride of this mighty boaster, and make your terrible enemy ap­pear ridiculous when they shall behold him fall by the hand of an inexperienced boy.’ Saul stood amazed at the intrepidity of the youth, but did not think it prudent to try the issue on so unequal a match. Reconciles [...] his a [...]tan [...] [...] by ad [...]anc [...] o [...] the [...]. David, finding Saul's diffidence, told him, the combat was not to be considered as a trial of skill between Goliath and him, but Goliath and God. ‘It is not (says he my arm that will fight the battle, but the power of a gracious God, who frequently makes the weakest objects to be in­struments of his Divine purposes. In that God I put my trust, and doubt not but he will protect me, however difficult the task in which I engage, having already experienced, in two instances, his Divine assistance. On a time, while I was at­tending my father's sheep, a lion suddenly came among the flock, and ran away with a lamb. I pursued the robber, and having come up with him, rescued the lamb, and put a period to the lion's existence. I had an encounter of the like nature with a bear, which proved equally suc­cessful. Now I doubt not but I shall do with this Philistine as I did with the lion and bear; that he shall no more bid defiance to the army of the Israelites, or reproach the living God, but that he shall fall a victim, by my means, through the Divine assistance, to his daring presump­tion.’

From the manner in which this speech was de­livered, Saul thought David's resolution arose not from presumptive courage, but Divine inspiration. He therefore said to him, ‘Go, and the Lo [...] be with thee.’ After which he prepared Dav [...] for the action, by dressing him in his own armour, and giving him his coat of mail, sword, and helmet. Dav [...] [...]a [...]s aside Sa [...]i [...] arm [...]r, & goes out to meet the huge Phili­stine with [...] a shep­herd's staff a sling, and five small stones. David, not having been accustomed to such arms, found them rather burthensome than useful, and told Saul they were much fitter for a prince than a shepherd; begging, at the same time, that he would permit him to throw them off, and take his own way. This being granted, David took his shep­herd's staff, a sling and five smooth stones, and with these only he advanced towards his antagonist. When Goliath saw David he looked upon him with contempt, and in a deriding manner, said, ‘Come [...] thou to sight a soldier or a dog!’ To which David replied. ‘I come to fight neither; for thou art very unlike the first, and much worse than the last.’ This so exasperated Goliath, that he swore, by his gods, he would give David's flesh to the fowls of the air and the beasts of the field. David an­swered, ‘You come to me with a sword, a spear, and a coat of mail; but I come to you in the name of the Lord of Hosts, the God of the armies of Israel, whom you have defied. This day will the Lord deliver you into my hand; and I will smite you and take your head from you, and give your carcass to the fowls of the air, and to the wild beasts of the earth, that all the world may know there is a God in Israel. The whole as­sembly shall see that the Lord saveth not with sword and spear. The battle is his, and he will deliver you into our hands.’

Goliath advanced toward David with as much ex­pedition as the weight of his armour would permit; David over comes Go­liath with a stone from his sling, and seve [...] his h [...]d from his body with his own sword. at the same time intimating by his gestures, the contemptible light in which he considered this al­most defenceless adversary. David, putting his trust in the Almighty, hastened to meet him, and, when he thought himself at a proper distance, he took one of the stones, put it into his sling, and cast it at the Philistine. The stone went in such a direction as to strike him in the forehead, and that with such force, that he immediately fell prostrate on the ground. David seeing this ran directly to Goliath, and taking his sword from the sheath (not having any of his own) slew him, and cut off his head.

CHAP. XI.

WHEN the Philistines saw the fate of their champion, 1 S [...] The [...] be­ [...]e them­selves to flight. Are pursued with great sl [...]ghter. they were so chagrined that they immediately betook themselves to flight. The Is­raelites availed themselves of this circumstance, and pursuing the Philistines as far as the skirts of Gath, and the very gates of Ascalon, killed upwards of 30, [...]00, besides wounding double the number. Saul, in his return, first pillaged their camp, and then set fire to it; and David carried the head of Go­liath to his tent, and dedicated his sword to the Lord.

This distinguished conquest raised the reputation of David to the highest summit; but at the same [Page 90] time, it procured him the mortal hatred of the king. On Saul's return from the victory, he was met by great numbers of women ^(a) out of every city, who congratulated him on his success with different sorts of musical instruments; some of them singing, Saul hath slain his thousands, and David his ten thousands.

1 Sam xvii. Saul envies David's success, and re­solves to expose him to dangers.Saul was so irritated at this superior compliment paid to David, that he grew jealous of him, fearful l [...]st, in time, he might become so popular among the people as to injure him in the sovereignty. As the character David was then in, namely, that [...] armour-bearer, obliged him to be near the king, Saul removed him from this office, and made him captain over a thousand men. This, indeed, was a more advantageous office than that of armour-bearer; but Saul's bestowing it on David, did not arise from respect to him; on the contrary, it was fr [...] a design against his life, as he intended to em­ploy him in the most dangerous enterprizes.

David, however, escaped the malicious designs of Saul; for, having God on his side, he proved suc­cessful in all his undertakings. He became not only universally beloved by the people, but also by those about the court: and such were the graces of his person, and so distinguished his conduct, that he particularly attracted the notice of Saul's daugh­ter, The daughter of Saul conce [...] an aff [...]ti­on for Da­vid. who gave evident signs of her wishes to form with him a matrimonial alliance. Saul took no notice of his daughter's [...]ffection for David, but did not appear in the least averse to it, thinking to make this the means of producing an opportunity that might prove effectual to his design against David's life.

After some consideration Saul hit upon a project for answering his purposes, Saul [...] ­mises Da­vid his daughter in marri­age, on condition of bringing him the heads of 600 Philis­tines. which was, to make a proposition, that whoever brought him the heads of 600 Philistines, should have his daughter in mar­riage. He imagined that David, from his renowned courage, would not hesitate to accept this offer, and that the attempt would cost him his life. This he thought the most decent method of ob­taining revenge on David; as it would look better to have him destroyed by the Philistines than by his express orders.

Having formed this plan, Saul employed some of his domestics to sound David with respect to his affection for his daughter, and whether he would be willing to receive her in marriage. They told him he was beloved both by the king and people, and that it was Saul's desire he should become his son-in-law. ‘You perhaps▪ (says David), may not think it any great matter to be the son-in-law of a mighty prince; but, under the circumstances of my quality and extraction, I am not vain enough even to think of such an honour.’

When Saul's messengers told him what David had said, he sent them back with these instructions: ‘Tell him (says he) I desire neither money or pre­sents: when I part with my daughter she shall be bestowed, not sold. I am determined to give her to a man not renowned for his wealth, but his courage, and other virtuous accomplishments. Let him only bring me the heads of 600 Philis­tines, and they will be more acceptable to me than all the possessions of the world. On such a man will I freely bestow my daughter, which will be an honour to her, and give me the most pleas­ing satisfaction.’

David was so pleased with Saul's proposition (not suspecting but his intentions were honest, and only calculated to confirm a strict tie of fri [...]ndship) that he did not consider the difficulty of the action, or how far it was likely to be practicable. He imme­diately set out with his [...]my to meet the enemy, Davi [...] [...] ente [...] in order to execute what was desired, and to obtain the king's daughter in marriage. By the assistance and protection of God he succeeded in the under­taking; and having killed 600 Philistines, he cut off their heads and brought them to the king, de­manding him to perform the covenant made be­tween them relative to his daughter. Saul would willingly have evaded the fulfilment of his promise; Saul [...] h [...]s e [...] [...] David. but thinking it might disclose the treachery of his heart, he at length complied, and gave David his daughter Michal to wife.

CHAP. XII.

THE alliance between Saul and David did not in the least mitigate the enmity of the former against the latter. For [...] sign [...] him. He found that David grew daily more and more the favourite of the people; and thinking himself in danger while he lived, he formed the resolution of having him dispatched, Jona [...] disc [...] David Sa [...] [...] si [...] [...] have [...] him. and ordered Jonathan his son, with some of his most trusty servants, to perpetrate the horrid deed.

Jonathan was thunderstruck when he received these orders from his father. He loved David as his soul, and determined to pervert the base designs of the king. He accordingly hastened to David, and told him Saul's intentions, advising him, as he loved his life, immediately to retire. ‘In the mean time (says he) I will go to my father, and ask him the cause of the disgust he has taken against you, and endeavour, as far as lays in my power, to appease his wrath.’ David knowing the fide­lity of Jonathan, took his advice and immediately departed.

CHAP. XIII.

EARLY the next morning, 1 Sam. [...] Jonathan went to his father's apartment, and finding him in a pleasant humour, he took the opportunity of ful­filling the promise he had made to David.

[...] de­ [...], up­ [...] [...] designs [...] the [...] of [...]id.This forcible speech made such an impression on Saul, that he bound himself, by oath, never to do any thing more to the injury of David secretly.

Jonathan, as soon as possible, hasted with the wel­come news to David, told him the particulars of all that had passed, and assured him he need not be afraid, for his father had made a solemn vow never to do him the least injury. He then took David with him to court, and presenting him to the king, a seeming reconciliation took place, and David was reinstated in his office.

CHAP. XIV.

[...] Ph [...] ­ [...] re­ [...] their [...] again [...]co [...]e David.THE Philistines, having again made war against the Israelites, and brought into the field a very considerable army, Saul ordered David to march with all expedition to give them battle. David obeyed the king's order, and meeting the Philis­tines, he fell on them, and obtained a total defeat, the greatest part being slain, and the remainder put to flight.

Pleased with this success, David hastened to com­municate (as he thought) the agreeable news to the king. But Saul, instead of expressing his sa­tisfaction at the victory, was highly jealous of Da­vid's increasing reputation, and imagined that what tended to his honour must be prejudicial to him­self. He forgot the obligations he was under to David, [...] envy [...] of [...]. and the vow he had so lately made not to injure him. Pride and enmity proved predomi­nant over reason, justice, and gratitude; and he again determined to take away the life of David.

Saul being one day attacked with a fit of his old disorder the phrensy, he sent for David to play on the h [...]rp to him. [...] endea­ [...]s▪ [...] his [...] hand, [...]. David accordingly obeyed, but, while he was tuning the instrument, Saul suddenly arose, and taking up a javelin, threw it with all his might at David. The javelin luckily missed him, and stuck in the wall; upon which David hastily left the room, and ran to his own house, where he continued the remainder of the day.

In the mean time Saul sent messengers, with a body of his guards, to watch David's house, and to prevent his making his escape, ordering them, as soon as it was day-light, to seize and bring him with them, for that he should suffer death as a common criminal.

Michal, David's wife, being apprised of the king's intentions, [...]chal ap­ [...]ses Da­vid of her father's in­tentions against h [...]s life. Assists him in h [...] escape. told her husband the danger he was [...] and that if he did not make his escape before morn­ing, he would certainly be a dead man. David readily took his wife's advice, and, after embrac­ing each other in the most tender manner, she let him down, by the assistance of a rope, from a back window of the house, and not being perceived by the guards, he made his escape.

As soon as David was departed, Michal made up the bed in such a manner that it appeared to con­tain a sick person; and to make the deception great­er, she placed beneath the covering the liver of a goat she had slain for the purpose. Early in the morning, when the messengers asked for David, she told them he was sick, and had been restless all the night. The messengers seeming to doubt her word she took them up stairs, and they being deceived by the motion arising from the liver, appeared satisfied, left her, and returned to relate the particulars to the king.

Saul, fired with indignation, ordered the messen­gers immediately to return, and bring David in whatever situation they found him; for he was de­termined he should be put to death. The messen­gers accordingly returned, and, on removing the bed-cloths in search of David, discovered the de­ception, and that the motion of the clothes, which resembled the palpitation of the heart, was occasi­oned by the warm liver of the goat.

When the messengers returned to Saul and told him the trick that had been played on them by Mi­chal, he sent for her, Saul re­proaches his daugh­ter, who pleads [...] excuse, [...] obtains his pardon. and upbraided her for her con­duct: but she excused herself by saying, she did it through fear, as David had threatened her life: that it was not done from choice, but necessity; and that she thought he was not so anxious for the destruction of David as he was for the preservation of his daugh­ter's life. Saul admitted this excuse, forgave Mi­chal, and restored her to his favour.

In the mean time David went to the prophet Sa­muel at Ramah, David ap­plies to the prophet Samuel. to whom he related all the snares that had been laid for him by Saul, and the man­ner in which he had made his escape. He told Sa­muel he was not conscious of having committed the least offence; that he had always behaved himself to the king as became a dutiful subject; that, by the assistance of God, he had repeatedly conquered his enemies; and this, he feared, was the only cause of the king's displeasure.

Samuel, being informed of the unjust proceedings of Saul, left Ramah, and taking David with him, David [...] ­tire [...] ▪ [...]th S [...]r [...]. went to a place called Galbaath, (in the scripture Naioth), where they resided together for some time.

When Saul understood where David was, and with whom, he dispatched a body of men to Gal­baath, with orders to seize David, and bring him immediately to the palace. But when they came to Galbaath, where Samuel was teaching and instruct­ing the young prophets, they were seized with the spirit of prophecy, and could not return. In con­sequence of this Saul sent other messengers, The mes­sengers, as well as Saul him­self, are seized with the spirit of pro­phecy. and af­ter them others again; but no sooner did they come near the place than they were all affected in like man­ner. Saul, at length, impatient of these delays, went himself; but as he drew near the place, the spirit of prophecy seized him also, so that he went along prophesying till he came to the spot where Samuel and David were, and then, taking off his upper garment, he lay (as it where in an extasy) on the ground all that day and the following night.

David took this opportunity of making a private visit to his friend Jonathan, 1 Sam. xx. David ap­plies to Jonathan. with whom he expo­stulated on the unkind behaviour of his father, when he had committed no manner of injury or injustice against him. Jonathan told him not to judge rashly, nor to place too much confidence in the tales of other men; that he was sure, if his fa­ther meant him any harm, he would have made him privy to his intentions; and, had that been the case, [Page 92] he should certainly have told him of it, and put him on his guard. David then affirmed, with an oath, what he had said relative to Saul's unkind­ness, and told Jonathan not to be too credulous where the life of his friend was at stake. ‘It is not (says he) to be supposed that the king, who knows the friendship subsisting between us, should ever communicate to either a design he may have on the life of the other.’

Jonat [...] convinced of Saul's hatred to DavidThis weighty argument greatly affected Jonathan, who begged of David that he would make his mind as easy as possible; ‘For (says he) whatever ser­vices are in my power to do, you may readily com­mand.’ To this David replied, ‘I am very sen­sible of your good-will and readiness to serve me. Now to-morrow there will be a new moon, and consequently a festival. At such times, you know it has been customary for me to sit at meat with the king; but, if you think well of it, I will go out of the city, and secrete myself in some private place in the fields, where you may come to me when convenient. If the king asks for me, tell him I am gone to Bethlehem to celebrate the day with my own tribe, A consulta­tion between Da­vid and Jo­nathan. and that I had your per­mission. If he speaks kindly, take it for certain he has no malice in his heart against me; but if otherwise, depend upon it he bears me a grudge. Fail not to communicate to me the issue with all expedition, as you value the sacred and mutual league of friendship [...]ormed between us.’

Jonathan promised David he would do every thing he desired, and that, if he found his father had any plot against him, he would be sure to give him timely notice. He sealed this declaration with an oath that he would leave nothing unattempted, which might conduce to his preservation. ‘That God (says he) looking up to heaven, Jonathan and David enter into a covenant of amity. who saw all things, and is omnipresent, knows the ut­most secrets of my heart: and here I call that God to witness the covenant I make with thee, that I will never give over searching into the pri­vate deliberations and purposes of my father, till I have discovered the bottom of his heart; and when I have done this, whether it be for or a­gainst thee, I will not loose a moment till I have informed thee of it. God himself knows how earnestly I have prayed to him for your safety. That God is with thee, and will not forsake thee; but (whether my father Saul or myself should prove thy enemy) will keep thee safe and unhurt. Remember the things I have now told thee; and if it should be my fate to suffer death for pleading in your behalf, do you supply my place, and acknowledge my services, by being a father to my children.’

Having said this, Jonathan desired David to re­tire to the corner of a certain field; and when he had done the business he had promised, he would immediately come to him, and make known the issue by certain tokens. ‘I will come (says he) at­tended by a boy, A [...] be­tween the two [...] friends. and as soon as I enter the field, will shoot three arrows. If you see the boy take them up, and bring them to me set your heart at rest, that all is well; but if not, take it for grant­ed you are in danger. However, be assured of this, that happen as it may, it shall be my parti­cular care you come to no harm I can prevent.’ Having said this, they embraced each other, and David departed to the spot a greed on for his con­cealment.

The next day, which was the feast of the moon, Saul purified himself according to custom, and sat down to meat, Jonathan his son being placed on his right had, and Abner, his captain general, on the left; but the seat of David was left vacant. Saul took no notice of his absence the first day, supposing he might not be properly circumstanced for attend­ing ^(a); but missing him the second day, he sternly asked Jonathan what occasioned the son of Jesse ^(b) to be absent from the feast two days together? Jona­than told him, he had given him leave to go the Beth­lehem, to feast with his own tribe on the occasion; that David had entre [...]ed his company, and, as he knew the friendship he had for him, if he pleased he would follow him. Sa [...] asp [...] with [...] goo [...] to [...] This expression touched Saul to the quick; and being no longer able to conceal his hatred against David, he fell into a violent passion, called Jonathan a traitor, and an enemy; an abettor of, and confederate with, David; and that he was a conspirator against his own family. ‘He must be blind (says he) who cannot see that myself and kingdom are in the most imminent danger while David lives. I command thee, therefore, imme­diately to send for him, that he may be brought to justice.’ Jonathan, in a very cool and re­spectful manner, begged his father to tell him what capital crime David had committed; for that he had never known him guilty of the least disobedience. I [...] [...] to [...] This question threw Saul into such a rage, that he immediately snatched up a javelin, and would cer­tainly have sacrified Jonathan to his resentment, had he not been prevented by some of his friends then present.

This violent outrage convinced Jonathan of his father's hatred to David, Jo [...] [...] the [...] be [...] [...] and that he was deter­mined to put a period to his life. He quitted the company as soon as possible, and retiring to his chamber, spent the whole night in prayer and sup­plication for the safety of his friend. Early the next morning he took his bow and arrows, and, attended by a boy, went into the fields, under pre­tence of shooting, but, in reality, to discover to Da­vid the disposition of his father, as had been be­fore agreed. He conveyed the first intelligence by leaving the armour on the ground; after which he sent the lad back to the city, that he might have the opportunity of going to David, and informing him of all that had passed. As soon as Jonathan came near to David, the latter fell prostrate at his feet, and called him his mighty preserver. Jona­than immediately raised him from the ground, and, after embracing him, with tears, he told him all that had passed between him and his father; that he was implacable, and determined to destroy him; and therefore he advised him to make his escape as fast as possible. They then made fresh protesta­tions to each other of perpetual friendship; and having again embraced, Jonathan left him, with fervent prayers that the Divine protection might accompany him wherever he went.

David, 1 Sam [...] the [...] knowing the necessity there was for at­tending to the advice of Jonathan, left the place of his retirement, and went to Nob ^(c), where, at that time, stood the tabernacle, and where Ahimelech was high-priest. Not having any attendants with him, Ahimelech took notice of it, and asked him the reason ^(d). David told him, he was come on very particular business, at the express order of the king; that, as it was of a private nature, he had, for the present, discharged his train; but that they were to meet him at a certain time and place he had appointed. He then told Ahimelech he was greatly distressed for necessaries to prosecute his journey, and that he should consider it as the most friendly office if he would supply him with such as he want­ed. This request the high-priest chearfully grant­ed; upon which David told him he would greatly increase the obligation, if he would furnish him [Page 93] with a sword, or spear, and some pieces of arms. The high priest said, [...]bimelech [...]pplies [...] with [...]cessaries [...]or the [...]rosecution [...]f his [...]rney. he had no other arms than the sword that killed Goliath, which was hung up, and dedicated to God; and if he chose to accept that, it was at his service. (An unfavourable circum­stance attended this conversation between David and Ahimelech, for there happened to be within hearing a servant of Saul's, The con­ [...]ers [...] [...] [...]ween Da­ [...]id and Abimelech [...]verhe [...]rd by Doeg, the king's groom. named Doeg, who was a Syrian by birth, and enjoyed the office of groom to the king.)

David, being provided with necessaries for a jour­ney, and having with him the sword of Goliath, left Nob, David [...] Gath, [...]nd escapes from the Philistines [...] fe [...]gning madness. and went to the city of Gath, belonging to Achish, king of the Philistines. He had not been long here before he was discovered, and the king informed of his being the person who had so often defeated and destroyed the Philistines. In conse­quence of this information David was taken before Achish, when, to avoid the danger that threatened him, he feigned madness and an epilepsy, which he did in so artful a manner, that the king, after re­buking the officers, ordered him to be discharged.

Secretes himself in a cave, near the city of Adullam 1 Sam. xxii.The next day David left Gath, and took up his residence in a cave near Adullam, a town belonging to the tribe of Judah. His friends and relations, hearing where he was, came flocking to him, toge­ther with many malcontents, and men of desperate fortunes; the whole amounting to about four hun­dred.

This junction was very acceptable to David: but his mind was greatly distressed on account of his aged parents, whom he feared would fall victims to the rage of Saul. He therefore applied to the king of Moab, Afterwards [...] to the king of Moab, who treats him and his company with hospi­tality. beseeching him to take them under his protection The king readily complied with his request, received them with great cordiality, and treated them with distinguished respect.

David continued, with his little army, in the cave for some time; till at length he was advised, by the prophet Gad, who attended him, to return to the land of Judah; which he accordingly did, and took up his station in the forest of Haret.

Saul, being informed of David's situation, and the number of men he had with him, was greatly alarmed. He knew his natural intrepidity, and was fearful of the consequences. He therefore con­vened an assembly of his friends, captains, and the tribe to which he belonged, at Gibeuth, who being met, he addressed them as follows: ‘Ye men of Benjamin (says he) ye cannot be insensible of the many good offices I have done you: Saul [...] to his [...] of the behavior of David. and that through my means many of you have been ad­vanced to the highest posts of honour. Where­fore, I now ask, whether ye expect greater fa­vours from the hands of the son of Jesse than ye have received from me? I am informed that ye are all ready to revolt to him; and that ye are countenanced in your conduct by my son Jona­than. I am no stranger to the solemn league and confederacy between him and David; nor of his abetting the cause of my adversaries with his power, interest, and council. Let me intreat you not to listen to his advice, nor to suffer any of his persuasions to direct your conduct, but be good subjects, and you should find in me a firm protector.’

As soon as Saul had finished his speech, Doeg, the groom (who overheard all that passed between David and Ahimelech at Nob) arose, and related the following particulars: ‘When (says he) I went to Ahimelech, Doeg in­forms them of David's kind recep­tion from Ahimelech▪ the high priests. the high-priest, in the city of Nob, I saw David, who had come thither to consult the oracle. Ahimelech furnished him with conveniencies for his journey, and, as an instrument of defence, gave him the sword with which he had slain Goliath.’

In consequence of this declaration, Saul imme­diately sent for Ahimelech, and ordered that all his relations should be brought with him. When the high-priest arrived, Saul addressed him as follows: ‘What evil or bad usage (says he) hast thou re­ceived at my hands, Saul repre­hends the high priest that thou shouldest entertain the son of Jesse, to whom thou not only gavest victuals, but armour, to enable him to lie in wait for my kingdom. Thou well knowest that he had secretly withdrawn himself from me, to avoid that punishment his treacherous conduct justly merits.’

Ahimelech did not attempt to deny the charge, but frankly confessed he had supplied David with the articles mentioned. ‘I did it (says he) not to gain his esteem, but to promote your service. I did not receive him as your enemy, but as the faithfulest of your friends and officers; and what is still more, as the son-in-law of a great sovereign. How should I imagine him to be your enemy on whom you have conferred the most distinguished honours? Ahimelech urges di­vers pleas in his own defence. It was more reasonable for me to sup­pose him one of your dearest friends. If he con­sulted me about the will of God, it is not the first time he has done it, nor the first time I have given him an answer. He told me he came from you on business of the most important nature; and if I had not relieved his wants, it would have been an indignity to you more than to him. Wherefore I beseech you not to blame me, even though you should find David guilty as you sus­pect. The service I did him was a matter of re­spect to the king's son-in-law, and the king's mi­litary officer, not to the person or interest of David.’

The endeavours of Ahimelech to justify his con­duct to David availed little with Saul, who, as soon as he had finished, ordered him and all his family to be put to the sword. The guards, who stood by, and heard the high-priest's defence, The high priest and his family are slain▪ a [...] the king's command, by Doeg, his groom. refused to exe­cute the royal orders, thinking it an act of the most sacrilegious nature. In consequence of this the king commissioned Doeg, Ahimelech's accuser, to perform the bloody deed. He made not the least hesitation to execute the royal commands, but, be­ginning with Ahimelech, slew him and his family, the whole amounting to 385 persons. The inha­bitants of Nob put to the sword. Not satisfied with this, Saul dispatched a party to the city of Nob, with orders to put to the sword every creature they found, and afterwards to burn the city to the ground. Thus was fulfilled what had been foretold by God to Eli, the high-priest, namely, that his po­sterity should be destroyed for the abominable im­pieties of his two sons.

The enormous cruelty of Saul in extirpating the sacerdotal race, putting to death both old and young, without either pity for the one, Extirpation of the sa­cerdotal race. or reve­rence for the other; the destroying a city God him­self had honoured with a peculiar privilege, by set­ting it apart as a nursery for priests and prophets: these inhuman violences, I say, display the natural corruptness of Saul's heart, and point him out to us in his just colours. While men are low, poor, subject to laws and penalties, and, in truth, under the necess [...]y of appearing honest for want of power to be wicked, how temperate, just, humane, nay, how religious, do they pretend to be! they live as if they acknowledged a providence, and believed the omnipresence of an all-seeing God: but no sooner do they come to an advanced station, Josephus comments on the per­verse dispo­sition of men in au­thority. than they be­come quite different creatures: like actors on the stage, they lay aside their manner with their dress, and change both the scene and the person. They grow proud and imperious, and pay no respect ei­ther to God or man. Instead of being pious, and administering that justice which alone can secure them from detraction, they live and act as if either God knew not what they did, or as if their elevation placed them above the reach of Divine justice. When this arrogant vanity is on the wing, what confusion ensues! They govern by passion not rea­son: they unjustly take umbrage at some, and be­stow their favours with partiality to others. They endeavour to make the world believe their conduct is directed by the will of heaven, though, at the same time, they have not the least thought of futu­rity, Those who have done them any signal ser­vices they compliment with honours and rewards; [Page 94] but then it is in the power of any base incendiary not only to divest them of their dignities, but also their lives; and all this without trial, or even exa­mination. This tyranny does not so much affect the real guilty, who deserve punishment, as it does those who frequently suffer on the most erroneous accusations ^(a)

His re­marks very applicable to the case of Saul, & the late instance of his sacrile­gions ba [...] ­ [...]rity.The difference thus stated between a low and elevated situation, in the same person, is evidently manifested in Saul, the son of Kish, who was the first king of the Hebrews after the dissolution of the aristocracy, and taking the administration out of the hands of the judges. On a bare suspicion of some injury done him by Ahimelech, he not only caused him, together with more than three hundred priests and prophets, to be put to death, but also their city to be reduced to ashes, and the place, which contained the tabernacle of God, to be ren­dered desolate.

Saul's intentions were totally to extirpate the fa­mily of Ahimelech; but it happened that one of his sons, named Ablather, fortunately escaped, and fled to David, to whom he related all the particulars relative to his father, and the destruction of his kindred. David was greatly afflicted when he heard of Saul's cruelty, and the more so, as he considered himself in some measure, as the innocent occasion of it. ‘I thought (says David) when I saw Doeg at your father's house, he would be calumniated before Saul, and am sorry to find my conjectures were two well founded. I lament that so melan­choly a circumstance should have taken place on my account; but fear not, Abiather, place your­self under my protection, and I will shield you from all danger.’

The Philis­tines renew their re­venge on the territo­ries of the [...].While Saul was embruing his hands in the blood of his innocent subjects, David was employing his arms in the necessary defence of his country; for, hearing the Philistines had made an incursion upon Keilah, a city of Judah, he went and retrieved the place, repulsed the enemy with a great loss of men, and took from them a considerable booty in cattle.

The news of this action soon reached the ears of Saul, who, supposing David would fortify himself in the town, sent an army to invest it. In the mean time David, having consulted the Divine Oracle ^(b), and being informed that the inhabitants of the place would prove perfidious to him, he left it before the arrival of Saul's army, and retired, with his men, to a wood in the deserts of Ziph ^(c).

Saul, not knowing whither David had fled, could not pursue him: but Jonathan, his son, having received private intelligence, immediately repaired to him, David con­sults the Divine will Jonathan goes to David. and gave him all the comfort and encou­ragement he could. He assured him his father's malice could never reach him; that he doubted not but the time would come when he should see him king of Israel; but that he must consider such blessings were not to be obtained without toil and hazard. Renewal of the cove­nant of amity be­tween them. They then renewed the league of friend­ship between them, and, after embracing each other, parted.

The inhabitants of Ziph were very officious in sending intelligence to Saul where David was, and told him, if he would supply them with a proper force, they would engage to deliver him into his hands. Saul thanked them for the intelligence, The [...] Ziph [...] Saul [...] Da [...] and immediately sent a body of men to assist them in the execution of their intentions, resolving soon to follow with his whole army. David, being ap­prized of the conspiracy of the Ziphites, baffled all their schemes, by retiring, with great precipitati­on to a rock in the wilderness of Maon.

Saul, having received intelligence whither David had retired, marched against him, and pressed him so close, that the two armies were only separated by a narrow valley. Saul's intention was, to encom­pass the army of David, in order to prevent their escape; but before he could carry this design into execution, news was brought that the Philistines had broken in upon the Hebrews, and were ra­vaging their country; so that Saul was forced to drop his private resentment for the public good, An [...] the [...] fr [...] [...] and to divert his arms another way. David, having thus escaped the danger that surrounded him, left the rock, and took shelter, with his army, in the wilderness of Engedi.

In the mean time Saul, having defeated the Phi­listines, and received intelligence where David had retired, selected 3000 of his choicest men, [...] he [...] his [...] of [...] 1 Sa [...] [...] and marched against him with the greatest expedition. David and his men had concealed themselves in a cave, which was very deep and wide, and extended a considerable distance in length. It happened that when Saul came to this cave, he had occasion to give a loose to nature, and, not suspecting that the place was inhabited, retired from his army, and went into it for that purpose. One of David's men seeing Saul, and knowing him, [...] communicated the intelligence to David, telling him, he had now the opportunity of a glorious revenge, by cutting off the head of his mortal enemy, for that God had de­livered Saul into his hands. But David rejected the proposition with abhorrence, saying, ‘God forbid I should stretch forth my hands against the Lord's anointed;’ and only (to shew Saul how much he was in his power) went softly, and cut off the skirt of his upper garment.

When Saul was gone out of the cave, David fol­lowed, and called after him. The king, well know­ing the voice, turned about, when David, with great reverence and respect, addressed him in words to this effect: ‘What an unhappy thing it is, when a great prince so listens to the tongues of calam­niators and detractors, as to suspect the integrity of his tried and most faithful friends! It certainly would be much more laudable to judge every man by his works. Words may be false as well as true▪ but demonstration by fact as infallible. Be­lieve me, great king, when I tell you I am a well wisher both to you and to your family, and yet you make it your constant business to endeavour to seek my life. How can you excuse yourself to God for committing so enormous a wicked­ness as to desire the death of a person, who this very day had it in his power to revenge himself by depriving you of your existence? I could as easily have taken your head from your shoulders, as this piece of stuff from your mantle, (shewing the skirt he had cut off); but I had not the heart to commit so vindictive an act; while you, at the same time, without the least scruple of consci­ence, [Page 95] pursue me with a most injurious persecu­tion. But let God judge between us; and, if I have done any thing, either in thought or deed, to your detriment, let me be punished as I de­serve.’

The graceful and modest manner in which David delivered his speech, and the circumstance of his sparing the king's life when he had it in his power to take it away, made such an impression on Saul, that he fetched a deep sigh, which being answered by David, the king said, ‘Such lamentations bet­ter become me than you. Thou hast been the au­thor of many good things to me, but I of many calamities to thee. [...]ul con­ [...] his [...]n deme­te [...], and as par­ [...]on of [...]vid. You have convinced me, by your conduct, that you are not degenerated from the goodness of your ancestors, who, when they had their enemies in their power, refused to take advantage of it, by giving them their lives and liberty. From the transactions of this day it ap­pears manifestly evident that you are designed by God as the ruler of this kingdom, and that the whole nation of the Israelites will be subject to your government. Wherefore I have this request to make, that you will promise, on oath, to for­give all the injuries I have done you; and that, when you come to be possessed of your govern­ment, you will be merciful to my family.’

Saul having obtained this request, returned home; but David, not choosing to trust to his fair words, kept himself close in the fastnesses of the hills.

Sam. xxv. [...]amuel, [...].About this time died the prophet Samuel, a man universally respected by the Hebrews for his probity and virtue. He was buried at Ramah ^(a); and the people testified their respect for him by mourning more than the usual time, and celebrating his funeral rites with the most distinguished pomp. While he lived his actions declared him born to execute justice, which he adhered to, in every circumstance of life, with an impartial hand: and on that ac­count was particularly beloved of God ^(b). He [...] in the 98th year of his age; twelve of which he governed alone, and eighteen in conjunction with Saul.

During the time of lamentation for Samuel, Da­vid removed from Engedi, and retired farther into the wilderness of Paran, not far from Maon, where he had once before taken up his residence.

In the neighbourhood of this place lived a person named Nabal, a man naturally of a very savage and morose disposition. While David abode in this part of the country before, he had taken great care to restrain his men from doing any injury to Na­bal's flocks; and it being now the time of sheep-shearing (which was always a season of great festi­vity and entertainment) he sent messengers to him, requesting that, in consideration of the many civi­lities he had shewn him, he would be pleased to send some provisions for the support of his army. [...]vid [...]ds to [...]hal for [...]visions [...] his ar­ [...], out is [...]sed▪ [...]ws [...]. Nabal received the messengers in a very abrupt manner, and, with some opprobrious reflections on David himself, sent them away empty. This treatment so exasperated David, that, in the heat of his resent­ment, he vowed he would destroy all Nabal's fa­mily before the next morning. But he was pre­vented from executing his design by means of Abi­gail, Nabal's wife, (a very beautiful woman, and, in temper, quite the reverse of her husband), who, being informed of what had passed, [...]iverted [...] his [...]. took the fol­lowing expedient to divert David's resentment a­against her husband. She ordered her servants to pack up two hundred loaves of bread, two bottles of wine ^(c), five sheep ready dressed, five measures of parched corn, an hundred clusters of raisins, and two hundred cakes of figs. With these articles, placed on asses, Abigail hastened to meet David, who was marching with all speed, accompanied by four hundred of his men, (the number being now increased to six hundred, two of which he left be­hind to take care of the baggage), to put in exe­cution his rash vow. As soon as Abigail saw David she threw herself prostrate on the ground, and besought him to pass over the words of her hus­band, he being a man whose name was suited to his nature; (Nabal, in the Hebrew language, signi­fying a fool or madman.) She said, she saw not the messengers that came, begged pardon for what had happened, and desired David to give God thanks for sending her as the instrument to keep his hands from being stained with blood. ‘Be pleased, Sir, (said she) I beseech you, to accept of the good­will of your poor servant, with these small pre­sents, and, upon my humble request, to pass over the offence of my husband, who has so justly incurred your displeasure; for there is no­thing so well becoming the character of the per­son who is designed for a crown as clemency and compassion.’

The very feeling manner in which Abigail ad­dressed herself to David so wrought upon him, Abigail soothes David, and prevails on him to grant her request. that he accepted the presents. His indignation was to­tally laid aside, and they both parted with mutual satisfaction; he, for being thus prevented from shedding of blood; and she, for having thus happily succeeded in her embassy.

When Abigal arrived at her home she found her husband rioting and drinking; so that she deferred telling him what had passed till the next morning. But when he came to understand the danger to which he had been exposed he was so terrified at the thoughts of it, D [...]h of Nabal. that he suddenly became quite stupid, and continued in that state for ten days, when he gave up the ghost.

David, hearing of Nabal's decease, sent for Abi­gail, and married her; as he did also another wo­man, whose name was Ahinoam, a Jezreelite: David married Abigail. for his first wife, Michal, had been some time given by Saul to Phalti, the son of Laish, or Gallim.

Some time after this the Zephites (who were professed enemies to David) gave information to Saul of the place where he [...]d his men were con­cealed; 1 Sam. xxvi. Saul go [...] again in persuit of David. in consequence of which (notwithstanding the solemn promises Saul had made not to do any thing in future to the injury of David) he headed 3000 men, and, marching with all expedition against him, pitched his tents on the mountains of Hachi­lah.

David having recieved intelligence where Saul's army lay encamped, went first privately himself to reconnoitre it. On the evening of the sa [...] day he went again, taking with him his nephew, Abishai, and Ahimelech, the Hittite; who, on their arrival at the camp, found Saul in his tent, with his ge­neral Abner, and the guards about him, David en­ters Saul's camp, while he and his [...] ­ [...]dants are asleep. all fast asleep. Abishai, seeing the king in his bed, and his spear by him, would willingly have dispatched him; but David restrained his hands, saying, "He is God's king, and therefore only accountable to him for his misdeeds. But, (says he), that he may be [Page 96] ‘convinced how much he was in my power, I will take with me his spear, and the pitcher of water from his bed-side.’ Having done this they im­mediately left the tent; and when David had got at such a distance as to be distinctly heard, he called aloud unto Abner, who, waking, and desiring to know who was the person that called, was answered, "It is David, the son of Jesse:" after which he thus ironically upbraided Abner: ‘Are not you (said he) a very proper person to be the favourite of a great prince, the general of his army, and the protector of his royal person; and, under all these obligations, to lie stretching yourself at ease, David re­prehends Abner and the guards. when your master's life is in danger? Can you tell what is become of the king's spear, and the pitcher of water that were this night taken by the enemy out of his tent, and from his very bed­side, without you or your guards knowing any thing of the matter? Whether this arose from neglect or treachery is immaterial; for which ever it was, thou deservest death.’

Saul, hearing the voice of David, came out of his tent, and understanding the great danger he had been in, and that his life was in the hands of the very person he meant to destroy, he was so sensible of the goodness of David, Saul pub­licly ac­know­ledges the clemency of David. that he gave him public thanks for his life. He accused himself of cruelty, applauded David's generosity, confessed his guilt, and promised, for the future, never to make any farther attempts on his life.

When Saul had done speaking, David desired him to send some person for his spear and the pitcher of water; after which he called upon God to judge betwixt them, and to bear him witness, that, when he took them from Saul's bed-side, he could with as much ease have deprived him of his existence.

Saul now returned home with his army; seen after which David, knowing the instability of his temper, and how impossible it was for him to live in safety while he continued in his dominions, deter­mined to go over to the Philistines. Accordingly, having obtained from Achish, 1 Sam. xxvii. David goes to Achish, king of Gath. king of Gath, a safe conduct for himself and men, he lived for some time in the royal city; but not liking his accommoda­tion, and growing more and more in favour of Achish, he obtained from him a town called Zig­lag, Ziglag is granted to David as a place of residence. which the king gave to him and his heirs for ever.

During David's stay at Ziglag ^(a) he made several incursions into the territories of the Amalekites, David makes in­cursions into some adjacent countries. and other nations, from whom he took very considerable booties; but was cautious in not detaining any pri­soner, left it might be known by Achish from whom he had obtained the plunder. He made great pre­sents to the king, who asked him from whence he had obtained them; to which David replied, from the southerly parts of Judah. This gave great satis­faction to Achish, who imagined, that whilst Da­vid abode in his territories, and continued to com­mit hostilities against his own nation, he would be­come his most trusty and faithful servant.

CHAP. XV.

1 Samuel xxviii. The Phi­listines re­new their hostilities.THE Philistines having determined to lead an army against the Israelites, they dispatched messengers to all their allies and auxiliaries, to pre­pare themselves on the occasion, and to assemble forthwith at Shunem, the place designed for the ge­neral meeting of the army. In consequence of this resolution Achish acquainted David with his inten­tions of taking him and his men with him to assist him against the Israelites. Davi [...] pr [...] his [...] Achi [...] This declaration was far from being displeasing to David, who answered, he was ready to perform the duty he owed himself; and farther said, he hoped the time was now come when he should be able, in some measure, to make a re­turn for the great services he had received at his hands. To which Achish replied, ‘If we succeed in this battle, I promise to invest thee with all the honours it is in my power to bestow.’

Saul, having received intelligence that the Phi­listines were advanced as far as Shunem, and had encamped on the plain there, marched with his forces against them, and pitched his tents near the moun­tain of Gilboa, directly opposite the camp of the enemy. Having in this place a full view of the army of the Philistines, and finding them much more numerous, and in better order than his own, [...] by [...] of [...] Saul began to despair of success; but his heart quite misgave him, when he found, on application to God, that he would not be consulted by him, nor give him any instructions in what manner to act.

Some time before this Saul had banished all di­viners, and such as dealt with familiar spirits, [...] out of the nation; but being now in the utmost per­plexity, he was resolved to consult some person of this profession, in order to know what would be the issue of the war. At a place called Endor, about three leagues from Mount Gilboa, he was told there lived a witch, or sorceress; upon which, disguising himself, and taking but two servants with him to avoid suspicion, he went to the woman by night, [...] and desired her to use her skill in calling upon the ghost of such a person as he should name. The wo­man at first refused, saying, if it was known, [...] should be infallibly ruined. But Saul assuring her▪ with the most bitter imprecations, that no [...] should ever know a syllable that passed [...] them, she at length consented: upon which Sa [...] desired her to raise up the ghost of Samuel; and, on her complying with his request, [...] a phantom immedi­ately appeared. From this spectre the woman learnt it was Saul who had employed her; and Saul, when he saw it, knowing it to be the figure of Samuel, bowed his face to the ground. The apparition spoke first, and demanded of Saul the reason why he had raised him from the dead. Saul replied, that the Philistines, with a powerful army, had invaded him, and that, in his distress, God had forsaken him, and would give no answer which ever way he con­sulted him. The spirit answered, that, [...] for his diso­bedience in not destroying the Amalekites, God had taken away the kingdom from his family, and given it to David; and that, as to the fate of the war, the Philistines, the next day, should rout his army, and he and his sons fall in the battle.

Saul was so affected at this information, [...] that his spirits left him; he fainted, and fell to the ground. He was indeed, at this time exceeding weak in body, not having taken any refreshment for a con­siderable time. When he had a little recovered himself, [...] the woman entreated him to taste some kind of sustenance, saying, she desired no other reward for the danger in which she had placed herself, than the opportunity of enabling him to return to his army. After many importunities Saul was at length prevailed on to accept the woman's offer; upon which she immediately killed a young calf (the only companion of her solitary life) and hav­ing properly prepared the flesh, set it before Saul and his attendants, who, after eating thereof, re­turned that night to the camp.

[Page]

[Page 97] [...]osephus [...]ommends [...]e liberal [...]ehavior [...] [...]f the [...].It is but justice due to this poor woman, that we should here take some notice of her distinguished li­berality towards Saul. She had been greatly in­jured by the king, in being restrained from the prac­tice of that art whereby she comfortably maintained herself and family. He came to her as a mere stranger, and requested her advice by methods himself had prohibited; when, notwithstanding the danger she was in, she complied with his request. She likewise treated him in the most hospitable manner her cir­cumstances would permit, and all this without the least expectation of any future reward; for she knew that Saul was on the point of losing both his king­dom and life. Such generous conduct finely dis­plays to us the honour and humanity of relieving the distressed; and we may be assured that a sincere and unaffected charity is a virtue of all others the most acceptable in the sight of God.

Some encomiums are likewise due to Saul on this occasion. [...] He was certain he should die in the com­bat, having been told so by the prophet; notwith­standing which he was determined to submit to his fate, and not save himself at the expence of his peo­ple. He esteemed it a glory to die fighting for the defence of his government; and rather to have his sons, and his whole family, share with him in the conflict, than be left at the disposal of the person who should succeed him. Such conduct dignifies the man and the prince, and ought to be an example to all elevated characters. The man who hazards his life in the common course of war▪ acts between hope and fear, and by favourable circumstances, may escape; but the great soul is placed in him, who, when he knows he must unavoidably perish, boldly meets his destruction and encounters his fate, with­out the least hope of being able to surmount it. This character is justly due to Saul; and his con­duct should be an example to all future princes, in whom either a mediocrity of courage or virtue, is a kind of reproach. But I leave this digression, and resume the history.

[...] the [...] to [...] th [...]m [...].The Philistines having gathered their troops to­gether from all quarters, according to their distribu­tion into tribes, kingdoms, and governments, Achish, the king of Gath, with his men, after the rest, and David, with his little army after Achish, some of the Philistine commanders observing there were ma­ny Israelites among them, asked who they were, from whence they came, and who brought them thither? To this question Achish replied, that the young man (pointing to David) was one of Saul's servants, but that having incurred his displeasure, he was obliged to have recourse to flight. ‘He came to me (says Achish) and solicited protection for him­self and his people. I received him, and provided for him; and he has promised, on this occasion, to use his utmost efforts in assisting us against the Israelites, as an acknowledgement for the services he has received at my hands.’

When the Philistines knew who David was, they strongly objected against accepting his assistance, saying it was certainly dangerous to place the least confidence in a person belonging to their professed enemies. They therefore insisted that he should be dismissed; upon which Achish, calling David aside, told him the desire of the people, which being far from disagreeable to David, [...] he immediately left the camp, and departed with his men for Ziglag.

David, in the course of his march, was joined by several of the tribe of Manasseh, that his army became considerably augmented. This, indeed, was a favourable circumstance; for when he came to Ziglag, he found that the ^(a) Amalekites had, during his absence, pillaged and burnt the place, carried away his two wives, and all the inhabitants: but what added to this misfortune was, the soldiers ac­cused him of being the occasion of it.

In consequence of this disaster, David consulted Abiathar, the priest, whether, if he went against the Amalekites, he should prove successful, David is encourag­ed by the high priest to pursue his ene­mies. and recover the spoils they had taken? The high priest bid him follow them and prosper. On this encouragement David, leaving two hundred of his men to take care of the baggage, marched the rest against the enemy. Having gained intelligence which way they took, he soon came up with them, and found them so in­toxicated in consequence of the spoil they had taken, as to be totally insensible. He took advantage of this favourable opportunity, Vanqushes them with drea [...] carriage. and immediately fall­ing on them, put the greater part to the sword, a very few only saving themselves by flight ^(b). He then gathered together the people whom they had made captives, and, Recovers the spoils they had taken. with the spoils they had not on­ly taken from him, but from others, in their expe­dition, returned to Ziglag.

The issue of this battle occasioned a dispute be­tween the soldiers who were left as guards over the baggage and those who attended David, A dispute arises con­cerning the [...] o [...] the booty. the latter not agreeing to allow any part of the booty to the former, except their wives and children. After some altercation the dispute was settled by David, who told them, the victory was God's, [...] the ma [...]ter. and being a blessing in the common cause, it was but reasonable that the whole body should partake of the benefits; for that those who guarded the camp and baggage, did equally their duty as those who attended in the field. From this circumstance David established it as a law, (which has ever since been in force), that whatever plunder should be obtained in war, An equali­ty of d [...]vi­sion passes into a law. an equal division thereof should be made, as well among those who were ordered to guard the camp, as those who were present in the battle.

During these transactions a desperate engagement took place between the two armies of the Philistines and the Israelites. 1 Samuel xxxi A desperate engage­ment en­sues. The former were so powerful that the latter were obliged to give way, and they maintained a running fight till they came to Mount Gilboa, when, taking advantage of the ground, they attempted again to rally, but with as little success as before. Saul and his sons did all that was possible for brave men to do, Saul [...]s sons are man in the action. but the Philistines aiming wholly at them, in a short time overpowered them with members; so that Jonathan, with two of his brothers, Abinadab and Melchishua, were killed on the spot, and the whole army thrown into confu­sion.

Saul defended himself, for a time, with unparal­leled resolution: but the small party that remained with him being at length entirely broken, and the enemies archers pressing hard, he found himself so weakened from the wounds and loss of blood, that, to prevent falling into the hands of the Philistines, and being insulted by them, he begged of his ar­mour-bearer to dispatch him. Saul lean [...] upon his own sword and by the assistance of an Amale­kite, puts a period to his exist­ence. The man refused to perform the office; upon which Saul fixed the point of his sword to his breast, and leant on it; but not being able, from weakness, to finish what he had be­gan, he requested the assistance of a young man, an Amalekite, who stood near him. The young man readily complied, the sword penetrated to the heart [Page] of Saul, and he fell, and died; after which the Ama­lekite took the golden bracelets from his arms, and the royal crown from his head, and fled away. When the armour-bearer saw his master dead, he desperately followed his example, and, in the same manner, put a period to his existence. There was not a single person of the king's guards that escap­ed; the whole number without distinction either of age or sex, being put to the sword.

No sooner did the Hebrews, who resided in the valley beyond Jordan, as also those who inhabited the cities in the plain, hear of the death of Saul and his sons, with the destruction of the army, than they immediately withdrew themselves to fastnesses and strong holds; while the Philistines, in the mean time, The Philis­tines ex­pose the bodies and armour of Saul and his sons in an ignomi­nious man­ner quietly made themselves masters of the places they had quitted.

Early the next morning the Philistines went into the field of battle, to take a view of the general car­nage, when finding the bodies of Saul and his sons among the slain, they stripped them of their armour, cut off their heads, and sent expresses to every place of their victory. They sent their armour to the temple of Ashtaroth, and their bodies they hung on gibbets against the walls of Bethshan.

This barbarous outrage committed on the bodies of Saul and his sons, coming to the ears of the peo­ple of Jabesh-gilead (who retained a grateful sense of the services Saul had done them) they sent a party of their best soldiers by night, who took down their bodies and brought them to Jabesh, where they first burnt their flesh, and afterwards honourably interred their bones and ashes in a grove near the city. Th [...] [...] The people mourned on this occasion, seven successive days; during which time men, women, and chil­dren, kept a strict fast, and continued to express their grief by the greatest lamentations.

Such was the end of Saul, according to the pro­phecy of Samuel, ^(a) for his having disobeyed God in not destroying the race of the Amalekites, and for putting Ahimelech and his whole family to the sword. He ruled forty years; eighteen of which were during the life of Samuel, and twenty-two after his decease.

CHAP. I.

THE battle between the army of the Philis­tines and that of the Israelites happened on the very same day that David returned to Ziglag, after defeating the Amalekites. In the morning of the third day after this, the man who had slain Saul, having escaped out of the battle, Sam [...]e Ama­ [...]kite▪ [...]ing [...]s [...]ed [...]gainst [...], [...]bled [...]sel [...] [...]fore [...]. come to Ziglag, and, with his cloaths rent, and ashes on his head, threw himself prostrate on the ground before David. Being asked from whence he came, and why he appeared so mournful, he an­swered, that he was an Amalekite, and came to in­form him of the event of the battle between the Hebrews and Philistines. That the king and his sons were slain, and the greatest part of the army shared the same fate. He told him, that what he said might be depended on, for that he was a spectator of the whole scene. That he stood by Saul when he attempted to stab himself, but not having strength enough, from the many wounds he had received, to force the point of his sword through his body, after he had leant upon it, he begged him to finish what himself was unable to perform, and that he readily obeyed the royal command. [...] To confirm what he had related, he produced the golden brace­lets and crown of Saul, and told David he took them away, after Saul was dead, with no other design than to make a present of them to him.

David, being convinced of the truth of this rela­tion, rent his cloaths, David la­ments Saul's death, but more par­ticularly Jonathan's. and spent the whole day in fasting and lamentation. He was particularly af­flicted for the loss of Jonathan, who had more than once been the preserver of his life. And such re­spect did he still shew to the memory of Saul, not­withstanding the repeated attempts he had made to take away his life, that, David gives or­ders for executing the Ama­lekite as a regicide. instead of rewarding the man for the presents he brought, he ordered him to be put to death, not only as an enemy, but a pro­fessed regicide.

When David had performed his last duties to the memory of Saul and his sons, and the time of mourn­ing was expired, he consulted God, by the pro­phet, which of the cities of Judah should be al­lotted for his habitation. Being answered, Resides at Hebron, and chosen king una­nimously by the people. the city of Hebron ^(a), he immediately left Ziglag, and re­moved hither with his family and forces; soon after which the princes of Judah came to Hebron to con­gratulate him on his return to his native country, and in a full assembly, convened for the purpose, elected him their king.

By this time David had been informed of the generous conduct of the people of Jabesh-gilead, in rescuing the bodies of Saul and his sons, and giving them honourable interment. He was so pleased with this information, that he sent messengers to thank them for what they had done, and to assure them that they might ever depend on his favour and pro­tection. He likewise desired the messengers to in­form them, that he had been chosen, by the tribe of Judah, as successor to the sovereignty.

While the princes of Judah were interesting them­selves in behalf of David, Abner, Abner sets up Isho­sheth as king of all Israel. Judah ex­cepted. 2 Sam. ii. the late king's uncle, and general of the army, set up ^(b) Ishbosheth, [Page 100] the only remaining son of Saul, as successor to the throne. He appointed Mahanaim ^(a), on the other side of Jordan, as the place of his residence; and, by his great interest and authority, Ishbosheth was re­cognized king by all the tribes except that of Judah. Abner com­mences hos­tilities against the tribe of Ju­dah.

Abner was so incensed against the tribe of Judah for choosing David their king, that he determined to make war against them, and accordingly dispatched a body of the best men he could select from his whole army for that purpose. Joab, as commander of David's army, op­poses him. In the mean time Joab (the general of David's forces) hearing that Abner was on his way, marched from Hebron with his army against him, taking him with his two brothers, Abi­shai, Twelve men select­ted from each army to decide the contest who slay each other. and Asahel. When the two armies came near each other, and were drawn up in order of battle, Abner proposed that the contest should be determin­ed by twenty-four men, twelve to be chosen out of each army. This proposition being agreed to, the men were selected and engaged, when their skill was so equal on both sides that every man killed his an­tagonist, and the whole twenty-four lay dead on the spot. Abner's ar­my routed. In consequence of this a general engagement commenced between the two armies, which, for some time, was exceeding desperate on both sides; but at length Abner was totally routed, and put to flight. Joab, and his two brothers, pursued the fugi­tives; He is pur­sued by Asahel, Jo­ab's young­er brother. and Asahel, the younger brother of Joab, being much more active than the rest, got greatly a-he [...], and made the best of his way after Abner. As soon as he came up with him, Abner, who knew him, beg­ged he would desist, and not attempt to attack him, as he should be very unwilling, by defending him­self, to rob him of his existence. Asahel paid no attention to this remonstrance, Strikes Asa­hel dead in the [...]. but, ambitious of taking a general prisoner, made a stroke at Abner, who, with his spear, gave him a wound, of which he immediately died.

When the victorious army came to the spot where the body of Asahel lay, they were so shocked at the spectacle, Abner call [...] a parley with Joab. that they immediately ceased the pursuit. Abner availed himself of this opportunity to [...]lly his scattered forces, and making a stand on an advanced ground where he could not be attacked, he sounded a parley, and calling aloud to Joab, thus addressed him: ‘This outrageous animosity (says he) has al­ready gone too far among people of the same blood and profession. As for your brother Asahel, I begged him to desist, but he was so obstinate in his determination, that I was reduced to the ne­cessity of taking away his life for the security of my own; Joab sounds a retreat. so that his death was owing to his own misconduct.’ Joab could not but admit the just­ness of Abner's argument, upon which he sounded a retreat, and the two armies separated. Abner im­mediately marched with his men to the palace of Ishbosheth, but Joab encamped on the spot that night. The next morning he took a view of the dead, and found upon computation, that Abner had lost about 360 men, and himself nineteen, exclusive of Asahel, whose remains were carried, by Joab and Abishai, to Bethlehem, and there interred in the sepulchre of their ancestors. After this ceremony they returned to Hebron, whither David had arriv­ed with his army.

A civil war among the Hebrews.From this period a civil war continued between the families of Saul and David for some years; dur­ing which time the forces of the latter, in most ren­counters, had the advantage; and the interest of David increased in the nation, as that of Ishbosheth sensibly declined.

While David resided at Heborn he had six sons, born of as many wives; namely, Amnon, the son of Ahinoam; Chileab, the son of Abigail; Absa­lom the son of Maachah, the daughter of Talmais, king of Geshur; Adonijah, the son of Haggith; Shephatiah, the son of Abital; and Ithream, the the son of Eglah.

While the civil war lasted between David and Ishbosheth, Abner was the grand support of the lat­ter, and, by his prudence and interest, the people were kept to obedience; but a circumstance at length occurred, which produced a fatal dissension to both parties. Abner, [...] for the [...] ­proach cast [...] him by I [...]hbo­sheth, po [...]se [...] [...] intere [...] David. Abner had for some time preserved a fa­miliar intamacy with Rizpah, the daughter of Si­beth, one of Saul's concubines. Intimation of this coming to the ears of Ishbosheth, he severely rebuked Abner for his conduct, who, thinking▪ himself treated with indignity, vowed no less a revenge than con­verting his interest from Ishbosheth to David.

In consequence of this determination, He p [...]ses con [...]tions to David. Abner sent a commissioner to Hebron, with full power to form a league with David, on the following single condi­tion: That from and after the time he should draw off the tribes from Ishbosheth, and place David upon the throne by the universal consent of the people, he should be received as his prime minister, and have the chief management (exclusive of himself) in all public affairs.

This proposition was very acceptable to David, David [...]code [...] [...] the [...] prov [...] [...] Micha [...] rest [...] who, in return, requested of Abner, as an earnest of their future alliance, that he would restore to him his wife Michal, whom he had not only purchased with the heads of six hundred Philistines, but also at the most imminent danger and hazard of his own life.

These matters being reciprocally agreed to, Abner [...] for that [...] the [...] Abner immediately took Michal from Phalti (on whom she was bestowed by Saul with the privity and assistance of Ishbosheth) and sent her to David; after which, calling together the elders and principal people both civil and military he thus addressed them: Bring [...] them [...] to [...] [...]en [...] David. ‘There was a time (says he) when ye would willingly have renounced your allegiance to Ishbosheth, and gone over to David: I was then against it; but you are now at liberty to use your own discretion. I am fully convinced that, as God, by the prophet Sa­muel hath anointed and constituted him king over all the Hebrews, and hath foretold that he should be the scourge of the Philistines, and shall subdue and bring them under his obedience, so shall he actually obtain the sovereignty over all Israel.’ When the elders and the officers of the army, found the sentiments of Abner corresponded with those they had themselves entertained, they unanimously agreed with him in opinion, and from that time acted openly in favour of David.

Abner, having thus far proved successful, [...] the [...] to [...] p [...]y [...] i [...] [...] sum­moned together the tribe of Benjamin, which in­cluded the guards of Ishbosheth, to whom he ad­dressed himself in the same manner as he had done to the elders and officers. These likewise he found condescending and ready to favour his design; upon which, selecting twenty of the choicest, he took them with him and went to David, in order to ratify the treaty that had been agreed on between them. David received Abner and his company with the greatest affection, and entertained them, for some days, in the most sumptuous manner; at the expiration of which Abner desired to be dismissed for the present that he might go and bring the army and people to Hebron, in order to make good what he had under­taken, by publicly delivering up the government into his hands.

Abner had hardly quitted the gates of the city, when he met Joab, David's general, to whom he re­lated the particulars of all that had passed relative to the treaty of alliance between him and David. Joab, Joab [...] to [...] at this information, was immediately struck with an outrageous fit of jealousy, thinking, from the great ambition of Abner, he would infallibly supplant him in his master's esteem. He therefore hastened to David with all expedition, and remonstrated with him on the impropriety of his conduct in listening to any terms proposed by Abner, whom he said, was [Page 101] to be considered in no other light than a spy, and whom he knew to be the protector and supporter of his professed enemy. That what he had done was all delusion, and that he was probably gone home to take advantage of his great and ill-judged credulity.

David, not seeming to countenance the observa­tions made by Joab, the latter (determined to seek revenge on Abner by some means or other) formed the resolution of effectually obtaining his wishes by taking away his life. Joab [...]unds for Abner in David's name. He accordingly dispatched messengers after Abner, in the name of David, re­questing his immediate return, as some things were omitted in his instructions that were exceeding im­portant. The messengers overtook Abner at a place called Sirah, about twenty furlongs from Hebron, and communicating their business he immediately returned.

In the mean time Joab, attended only by his bro­ther Abishai planted himself in a private place with­out the gates of the city; and when Abner came to the spot, he called him aside telling him he had some business to relate to him of a private nature. Abner, not suspecting any danger, complied with Joab's request when the latter, suddenly drawing his sword, stabbed him to the heart. Thus was this brave man taken off by the perfidy of Joab, who pre­tended he did it in revenge for the death of his bro­ther Asahel; Per [...] [...] him but, in reality, it was to gratify his [...]lousy and revenge, for fear of being supplanted in the king's favour.

When David was informed of Abner's death, he was so affected, that he knew not how to contain hims [...]lf. But, stretching out his hands, and lifting up his eye to heaven, he solemnly declared, in the presence of all about him, that he was neither acces­sary to the murder, Dav [...] [...] the death of Abner. nor knew any thing of it previ­ous to its being perpetrated. He denounced the most heavy curses on Joab and his family, wishing they might receive that punishment due to so enormous a crime. He ordered all the army to march before the bier of Abner, and, with tears and lamentations, with their clothes rent, and putting on sackcloth, to bewail his loss, and to perform all funeral rites to him in the most solemn manner. D [...]e [...] him all [...]neral [...]. He attended himself as chief mourner; and the example he set in expressing his lamentations for the loss of Abner, was followed by the whole body of the people. In short, so affected was David at this melancholy circum­stance▪ that, notwithstanding the earnest persuasions of his friends, he could not be prevailed upon to take the least refreshment that day, swearing, he wo [...]ld not taste any thing till the sun was down. The s [...]verity of this religious strictness gained the universal affection of the people, who were suffici­ently satisfied that David was not only a total stran­ger to the murder of Abner, but that he held him in the highest esteem. Besides this, it greatly en­hanced the character and reputation of David, the people naturally imagining, that if any future cir­cumstance should arise of the like nature, he would shew the same respect to their memories as he had done to that of Abner.

When the funeral ceremonies were over, David addressed the multitude in a very pathetic harangue, David [...]es­ [...] [...] [...]ha­racter. in which he first pointed out to them his own parti­cular unhappiness in being deprived of a friend for whom he had so great a value; and then told them, that his loss must be sensibly felt by the whole na­tion, since he was not only a brave s [...]ldier, but a wise and prudent counsellor. "But that God (says he) who governs all things, will not let this murder pass unrevenged. He is my witness that my situation will not permit me to do by Joab and Abishai as they deserve, Pr [...]s [...] [...]hment on [...] ma [...]e [...]er. they having, probably, a greater interest in the army than myself; but I doubt not that, sooner or later, Divine justice will find them out, and inflict on them that punishment they merit for so enormous a crime."

Thus did the great general Abner fall a sacri­fice to the jealousy and resentment of an inveterate assassin.

CHAP. II.

WHEN Ishbosheth heard of the death of Abner he was greatly afflicted in his mind, 2 Sam. iv. not only on account of having lost a relation, but the person who had been the means of advancing him to the throne. He did not, however, long survive his friend, being soon after treacherously murdered by Baanah and Rechab, the sons of Rimnon. These two persons being Benjamites, and of the first rank, thought if they put Ishbosheth to death, it would be well received by David, and that, for their conduct, he would advance them to some honourable employ­ment. Having resolved on carrying their design into execution, they went into that apartment of the pa­lace where Ishbosheth was accustomed to repose him­self during the heat of the day. There being no guards about the place, and the servant appointed to watch the door absent, they stole into the chamber, where finding Ishbosheth alone, and fast asleep, Ishbosheth is slain by treachery and his head pre­sented to David. they first stabbed him, and then, cutting off his head, hasted, with all expedition, to Hebron, in order to present it as fresh as possible to David. They made not the least doubt of being amply rewarded for this singular atchievement: but they soon found them­selves mistaken; for when they presented the head to David, he was so far from approving of what they had done, that he expressed his detestation of so im­pious an act in words to this effect: David re­prehends the regi­cides in the severest terms. ‘Ye basest of wretches, (says he) immediately prepare your­selves to receive the just reward of your horrid villainy. What! have ye so soon forgot the punish­ment I inflicted on him who brought me the crown of gold belonging to Saul after he had slain him, at his own desire for fear of falling into the hands of his enemy! Do you imagine I am not the same person now I was then? Or can you suppose me so abandoned a wretch as to countenance the murder you have committed on your master, by taking off his head in his own bed chamber; the head of him who never did injury to any man, and who, in an especial manner, heaped his favours on you? Wherefore I will avenge his death by taking away your lives, and avenge myself on you for cutting him off under pretence of doing me service. Your entertaining such base sentiments of me is the greatest injury you could have done to my honour and reputation.’ Having said this, Commands them to be put to death, and the funeral obsequies of Ishbo­sheth to be honour­ably per­formed. he ordered their hands and feet to be cut off, and their bodies to be hung up in a public place, as a terror to all regicides; after which he ordered the head of Ish­bosheth to be honourably interred in the sepulchre of Abner.

As soon as the death of Ishbosheth was generally known, all the tribes sent deputies to David, The heads of the peo­ple pay court to David. 2 Sam. 1. ac­knowledging his right to the sovereignty, and pro­mising him their allegiance. David received them with the greatest respect, and assured them, that so long as they continued obedient and dutiful subjects, they should not have reason to repent having chosen him as their king. Are sump­tuously en­tertained. David sum­mons a ge­neral as­sembly at Hebron. A general m [...]ster. 1 Chr. xii. He entertained the deputies for several days in the most hospitable and magnificent manner; after which he dismissed them, with orders to summon the whole body of the people to repair immediately to his palace at Hebron.

The deputies having obeyed these orders, and the different tribes being gathered together, the num­ber in each appeared as follows:

Of the tribe of Judah, 6,800, armed with shields and lances. These had been of Saul's party.

Of the tribe of Simeon, 7,100.

Of the tribe of Levi, 4,700, headed by Jehoida, their captain. With these was Zadock, the high-priest, accompanied by twenty-two of his kindred, all captains.

Of the tribe of Benjamin, 4,000, armed. This tribe was of opinion that some of Saul's family would succeed to the government.

[Page 102]Of the tribe of Ephraim, 20,800, all stout and courageous men.

Of the half tribe of Manasses, 18,000.

Of the tribe of Issachar, 20,000 armed, besides 200, who were skilled in foretelling future events.

Of the tribe of Zebulon, 50,000, all well armed.

Of the tribe of Naphthali, 1000 commanders, armed with shields and spears, and attended by an innumerable multitude of their followers.

Of the tribe of Dan, 27,000, choice men.

Of the tribe of Asher, 40,000.

Of the two tribes beyond Jordan, and the other half of the tribe of Manasses▪ 22,000, all armed with shields, spears, swords and helmets.

David an­ointed in the pre­sence of the whole people.Each of these tribes brought with them great quantit [...] of corn, wine, and other provisions, which were respectfully received by David; and in the presence of the whole multitude he was anointed king over all Israel, after having reigned at Hebron, over the tribe of Judah only, for the space of seven years and six months.

Forms a design of attacking Jerusalem.David, being now invested with full regal power, and having a multitude of brave and gallant soldiers to attend him, formed the resolution of making an expedition against Jerusalem, which was at this time inhabited by the Jebusites, a people belonging to the race of the Canaanites. Advances and sum­mons the inhabitants to surren­der. He accordingly marched with his army towards the place; and, when he came to the castle▪ or fort of Zion, which commanded the city and was thought impregnable, he summoned the inhabitants to surrender. Is set at defiance. But they were so little in­timidated, that they bid defiance to him, and, by way of derision, placed on the walls great numbers of people, who were lame and infirm, saying, they wanted no other guard to protect them from such an enemy. This insult so irritated David, that he re­solved immediately to attack the city, reasonably imagining, that if he made himself master of that, it would so terrify those in the castle, that they would readily submit. He accordingly besieged the place with the flower of his army, and making a general assault, The low town taken by assault. soon entered the lower Town. The Jebu­sites made all the resistance they were able; but by the intripidity of David's army they were soon over­powered, the greater part being killed on the spot, and the rest obliged to save themselves by a precipi­tate flight. Having thus made himself master of the lower city, he marched to the castle; but the in­habitants being still resolute, and the place so strong as to render the attack dangerous, he knew not, for some time, how to act; till at length, in order to animate his men to undertake the arduous task, he caused a proclamation to be made throughout the camp, that whoever first mounted the walls, and made good his station should be made captain-ge­neral of all his forces. This had the desired ef­fect, Joab first mounts the walls. a general emulation immediately taking place among the people; but Joab being more alert than the rest, got before all, and having ascended the tower, called aloud to David to fulfil his promise. The rest of the troops immediately following Joab, the besieged soon gave way, The castle is abadon­ed by the garrison. and, in a short time, abandoned the place. After this David expelled the Jebusites, enlarged the buildings of the Lower City, which he joined to the citidal, made it his place of residence, and gave it the name of The City of David. Jerusalem called the city of Da­vid. He erected many fortifications in diffe­rent parts of it, surrounded the whole with a strong wall, and gave the command of it to Joab; who, in the mean time repaired and enlarged the upper city, for the better accommodation of the people. From this time David kept his court at Jerusalem.

CHAP. I.

ABOUT this time Hiram, king of Tyre, hearing how prosperous David was in all his affairs, sent ambassadors to congratulate him on his accession to the throne, Hiram forms a league of [...] with David. and to join with him in a treaty of alli­ance and friendship. He likewise sent him a present of cedar trees, with carpenters and other artificers, to assist him in erecting a royal palace at his new city.

The city of Jerusalem (which name David ex­punged after subduing the Jebusites) was called, Solyma the anci [...] [...]ame of Jerusa [...] in the days of Abraham, Solyma; and it is imagined that Homer points at this city when he speaks of the people of Solyma; that word, in the Hebrew lan­guage, signifying a fortress, or place of defence. From the time that Joshua waged war with the inhabitants of Canaan, and, after subduing them, divided their country among the Hebrews, the Jebusites still kept possession of this city; nor could they be driven out of it till it was effected by David, which was an in­terval of no less than 515 years.

There was left among the Jebusites one Orphan, Orphan [...] Jebusites, David's friend. who was not slain at the siege of Jerusalem, at the particular instance of David, because of the good will he bore the Hebrews in general, and the king in particular. So that his name is worthy of record.

Soon after David had established himself in his new city, he took to him several new wives, as also many concubines. By these he had born to him ele­ven sons, named Amnon, Ellus, Ebas, Nathan, Solo­mon, Jebar, Elial, Phalna, Ennaphen, Jenas, and Eli­phel; besides a daughter named Tamar, who was sister to Absalom. The nine first of the sons were by his lawful wives, but the two last by concubines.

CHAP. IV.

IN the mean time the Philistines having heard of David's increasing greatness, and supposing it a sure presage of their own downfall, The Ph [...]stines ad­vance to­wards Je­rusalem. determined to check his power as soon as possible; to effect which they raised a considerable army and marching to­wards Jerusalem, encamped in a place called The Valley of the Giants, not far from the city.

David, David con [...]sults the Divine wall. not chusing to engage in any enterprize without first consulting the Divine oracle, command­ed the high-priest to signify to him the pleasure of the Almighty, and what issue he would vouchsafe to give should he engage the Philistines. Having re­ceived for answer that he should obtain the victory, Receive [...] di [...]coura [...]ment. he immediately drew out his men, and marching with all expedition against the enemy, fell on them so suddenly, that they were thrown into the greatest confusion, and, in a short time, totally routed. Great numbers were killed on the spot, De [...]e [...] [...] enemies. many others desperately wounded, and the remainder saved themselves by slight.

But the Philistines were so far from being intimi­dated at this overthrow, that, a short time after, they came again, Phil [...]stine [...] and [...] rene [...] the attack with an army consisting of thrice the number they had before, having been joined by the Syrians, Phoenicians, and other warlike na­tions. On this occasion David again consulted the oracle, David s [...] farther [...] ­structio [...] from God▪ and received orders that he should march with his army to a certain place not far from the enemy, called The Wood of Lamentation; from whence he should not attempt to move, on any account whatever, till he saw the branches of the trees move without the blowing of the wind. That when this took place, he might suppose the time was come that Providence had allotted for his en­countering the enemy, and that he should immedi­ately leave the place and begin the attack. David strictly attended to these directions, and, as soon as he discovered the providential signs, immediately marched out with his army, fully assured the busi­ness he was about would prove successful. David overcomes the Philist [...]nes in a second engage­ment which [...] [...]n end to the war. The Phi­listines gave way at the first onset; when they found themselves closely attacked, they betook themselves to flight. David pursued them as far as Gaza, a city on the extreme borders of their country, and kil­led great numbers in his way; after which he re­turned to their camp, took what valuables they had left behind, and destroyed their idols. This defeat so weakened the Philistines that they did not attempt to attack the Israelites for many succeeding years.

The war with the Philistines being now over, 2 Sam vi. and all things quiet, David thought it a very proper sea­son to remove the ark of God (which for almost [Page 103] fifty years, had continued in the house of Abinadab, at Kirjath-jearim) to a place which he had prepar­ed for it in his own city. For this purpose, he as­sembled the elders and principal men of the respec­tive tribes, [...]id [...]do a [...]tati­ [...] about [...]rem [...] ­ [...] o [...] the [...]o Je­ [...]em. together with the priests and Levites, and taking with him a strong guard for the protec­tion of the ark, in case any enemy should attempt to surprize them, went in grand procession to Kir­jath-jearim. Having removed the ark out of Abinadab's house, instead of carrying it on mens shoulders, [...]nner of [...]re [...]ing [...]. they, in imitation of the Philistines, put it into a cart drawn by two oxen, and in this man­ner proceeded with it towards Jerusalem; the king going before it, and the multitude following after, singing praises to God, and dancing to various tunes played on different instruments, such as harps, psalteries, cornets, and cymbals. When they came to a place called No [...]hon's Threshing Floor, the cart was near being overturned; upon which Uzzah, one of the drivers, in order to save the ark, put his hand upon it; [...]dgment [...] Uzzah [...] pro­ [...]ion for which presumption (not being in ho­ly orders) the Almighty was pleased to punish him with instant death. This melancholy circum­stance not only afflicted David, but the whole mul­titude; and, as a memento, they called the place ever after by the name of Perez-Uzzah, that is, the Breath of Uzzah.

David was so terrified at the sudden death which the Almighty had inflicted on Uzzah for touching the ark, that he was apprehensive of meeting the like fate should he presume to carry it to the place intended. [...] Instead, therefore, of proceeding to­wards the city▪ he turned out of the way, and went to the house of a righteous man, a Levite, named Obed Edom, into whose custody he left the ark, where it remained for the space of three months. At the expiration of this time, David, having heard of the great prosperity that had attended Obed-Edom, since the ark had been in his possession, was delivered from the fear he had conceived, and re­sumed his intentions of removing it to his own city, which he did in great form and solemnity. It was borne on the shoulders of the priests, [...]moved [...] to Je­ [...]em. whom David had caused to be sanctified on the occasion: seven companies of singing-men went before it, and the king himself followed, dressed in a linen ephod ^(a), dancing and playing on his harp. [...]poi [...]ed [...] [...]a [...]er­ [...] made [...]. The ark being brought into the city, and properly secured in the place allotted for it, David offered sacrifices to God of considerable value; after which he made a feast for the people, [...] the [...] a [...] giving to each person a cake of bread, a [...]aggon of wine, and a piece of the sa­crifice.

When David returned home, he was met by his wife Michal (the daughter of the late king Saul) who, [...]ebuked [...] wi [...]e [...]. having seen him through a window dancing before the act, upbraided him for his condescen­sion, saving, such locusts were beneath the dignity of a king. In reply to this, David told her, that what he had done was in honour of that God who had chosen him to govern Israel, in preference to her own father, and to all other men; and that such condescension would never bring him under any just contempt. Michal had not any children by David; but she had five sons by her other husband, to whom Saul, her father, gave her in marriage, after he had forcibly taken her from David.

By this time the palace (which Hiram, king of Tyre had furnished David with men and materials to build) was finished; and as he was reflecting on the meanness of God's habitation compared with his own, [...]id [...] a de­ [...] of [...]ing a [...] [...]ple. it came into his mind to build a temple for his religious worship, and to place in it the ark of the Lord. He communicated his design to the pro­phet Nathan, who at first approved of it: but that night the word of the Lord came to Nathan ^(b) to this effect: ‘Go and tell David I accept of his good-will in being the first proposer of erect­ing a temple to my services; but, as he has been engaged in so many wars, and has embrued his hands in the blood of his enemies, I will not per­met him to carry his design into execution. The Di­vine w [...]ll [...] commu­nicated to David by the pro­phet Na­than. The care of this undertaking I shall reserve for his son Solomon, over whom I will be as a tender father, and will continue the government in the line of his family; and, if he should be guilty of any transgressions, I will not totally reject him as I did Saul, but only punish him with pestilence and famine.’

The prophet Nathan, having communicated these tidings to David, he was so rejoiced at the thoughts of the succession being secured to his posterity, and the honour of his family so graciously provided for, that he immediately repaired to the ark of God, and throwing himself prostrate before it, addressed his Divine benefactor to this effect: ‘Blessed be thy name, for all the benefits and mercies thou hast been pleased to bestow on thy servant. David as­cribes praises to the Al­mighty for his mani­fold fa­vours. Thou hast raised me from the lowest situation in life to the summit of dignity and power. I bless thee for all this; for thy continued providences to my­self, and thy promises to my posterity; as also for thy multiplied deliverances and protections to thy own people.’ After this he arose, sang an hymn, and then departed.

CHAP. V.

AS the Almighty had thought proper to refuse Da­vid the privileges of building him a temple, and had reserved that work for his son Solomon, he thought it adviseable to employ his time in subdu­ing his enemies on every side, that, when his son came to undertake so great an affair, he might meet with as little interruption as possible.

In consequence of these thoughts he immediately gathered together his forces, and resolved first to at­tack the Philistines, who had twice invaded him soon after his accession to the throne. The army being prepared, he accordingly marched against the ene­my, took from them the greatest part of their coun­try, and added it to the possessions of his own peo­ple. He then marched against the Moabites, whom he totally subdued; and having destroyed two thirds of their army, took the rest captive, and rendered them tributary. After this he turned his victorious arms on Adrazar, the son of Arach, king of Sophene, whom he defeated near the Euphrates; 20,000 foot, and 5000 horse, falling in the action. Of a thousand chariots taken he reserved but one hundred, order­ing the rest to be consumed.

CHAP. VI.

IN the mean time Adad, 2 Sam. viii. David de­feats Adad. king of Syria and Da­mascus, having heard of the ill success of Adra­zar, who was his particular friend and ally, mar­ched with a strong body of forces to his assistance. He joined Adrazar's army near the river Euphrates, when a desperate battle ensued between his army and that of David, in which the former, contrary to his expectations, was defeated, 22,000 of his men being killed on the spot, and the remainder obliged to save themselves by a precipitate flight. Account of Nicholaus the histo­rian.

This king Adad is taken notice of by Nicholaus of [Page 104] Damascus, in the fifth book of his history; who says, ‘A certain valiant man, named Adad, reigned over Damascus and Syria, Phoenicia only excepted. He having declared war against David, several rencounters took place between them, but at last he was overcome at Euphrates, behaving himself with the resolution of a brave prince and a great commander.’ The same writer, in speaking of the posterity of Adad, says, ‘After his death his posterity, for the succeeding generations, possessed the sovereignty, each, at the time he became king, taking upon him the name of Adad, as the kings of Egypt did that of Ptolemy. The third of these becoming very powerful, resolved to renew the war his father had begun; upon which he made an inroad into Judea, and ransacked the country now called Samaria.’ This account of Nicholaus is authentic; for this is that Adad who invaded Samaria, when Ahab reigned over Israel.

David hav­ing van­qui [...]hed the enemy, obtains an [...] [...]ory.David, having reduced the Syrians, and made himself master of that country, put garrisons into the fortified cities, and made the inhabitants tributary. Having done this he returned home, loaded with spoils and honours: but all the valuable articles, such as gold, silver, and a particular sort of brass, which was more esteemed than gold, was the metal Solomon afterwards used in making some of the ves­sels for the service of his temple.

The successes of David were enhanced by those which attended his deputies, several of whom he dis­patched, with a proper number of forces, to engage the enemy in such parts as he had directed. Among these was Abishai, The Idu­maeans are subjected. Joab's brother, who being sent out with an army against the Idumaeans, totally sub­dued them, killing 18,000 on the spot, and making the survivors tributary to David.

The king of Hamah sends to congratu­late David.When Toi, the king of Hamah, heard of the great victories obtained by David, he sent his son Joram to congratulate him on the occasion; and made him a considerable present of vessels of gold, silver, &c. (all which he dedicated to God) as an acknow­ledgement for his having destroyed the power of his most inveterate enemies.

Though David's attention had been engaged in the prosecution of foreign wars, yet, at the same time, he was not unmindful of administering justice to his subjects at home: David's officers of state. for the effecting of which he had a certain number of very great men employ­ed in the highest offices of trust. Joab was cap­tain-general; Jehosaphat, keeper of the records; Abiathar, high-priest; Sezaiah, secretary of state; Benaiah, David's [...]lness to Jonathan's [...]. captain of his guard; and his own sons, prime ministers of his houshold. To these David a [...]ed one more, namely, Mephibosheth, the son of Jonathan, whom, with great difficulty, he found out, King Na­hash dies. David sends to congra­tulate his son. by means of one Ziba, who had for many years been a servant to Saul. He restored to him all his grandfather's estates; and though he was a cripple ^(a), and lame of both his feet, yet (from the great respect he had for his father) he entertained him with the most distinguished kindness, and ordered him to sit with his own sons at the royal table.

His ambas­sad [...]rs are tr [...]ted with [...]gno­ [...]iny.Some time after this, David, hearing of the death of his good friend and allay Nahash, king of the Ammonites, sent his compliments of condolence to his son and successor Hanun: but the great men who were about the young king made him believe that the sole intent of David's sending this embassy was, to spy out the weakness of the city, and in what place it might be most advantageously assaulted. In con­sequence of this, he ordered his ambassadors to be half shaved ^(b), and their cloaths cut short even to the waist; and with this ignominious appearance they were dismissed.

David, Dav [...] ter [...] res [...] ind [...] [...] [...]dom. fired with indignation at this treatment of his ambassadors as a violation of the law of nati­ons, as well as hospitality and honour, determined to assert his dignity, and avenge the insult he had himself through them received from their king. The principal men amongst the Ammonites, con­scious that so flagrant a breach of friendship would excite the resentment of the king of Israel, no sooner heard of his determination, than they pre­pared for opposition, and dispatched ambassadors to Syrus, king of Mesopotamia, as well as the kings of Zoba, Maachah, and Ishtob, who, The [...] for valuable considerations, furnished them with a powerful armament.

CHAP. VII.

DAVID, 2 [...] by no means intimidated by the pre­paration of the Ammonites in forming such powerful alliances, maintained his resolution, con­scious of the justice of his cause, and depending therefore on the Divine aid and protection. [...] He appointed Joab commander of a select body of forces, and dispatched him against the enemy. He pitched his camp near Rabbath, their metropolis; whereupon they came out, and set themselves in array in two bodies, the auxiliaries being fixed on the plains by themselves, and the Ammonites before the port over-against the Hebrews. Joab observ­ing the disposition of the enemy, as an expert ge­neral opposed stratagem to stratagem, and select­ing the choicest men, prepared to head them, and charge the confederates; while he gave his brother Abishai the command of the rest of the army, with orders to attack the Ammonites, and come to his relief, if he should find him oppressed by the confederates.

Having exhorted his brother, and the troops under his command, to a conduct becoming their country and cause, Joab began the action by an at­tack on the Syrians, who, for some time, withstood him with great bravery, till, dismayed by the slaughter around them, they betook themselves to flight; and the Ammonites, observing the confusion into which the confederates were thrown, followed their example, and, with the utmost precipitation, ran towards the city, before Abishai's detachment could come up with them. So that Joab returned to Jerusalem with honour.

This defeat, however, did not suppress the hostile designs of the Ammonites, who sent to Chalama, [...] a king of the Syrians, beyond Euphrates, and hired of him an army of auxiliaries. Shobach was his lieu­tenant-general, and had command of 80,000 foot and 7000 horse. When David received intelligence that the Ammonites were so powerfully reinforced, he determined to take the command in person; so that passing the river Jordan with the whole army, he gave them battle, and routed them with great slaugh­ter. Forty thousand foot, and seven thousand of their horse, fell in the action; and Shobach, [...] the general of the Syrians, received a wound which proved mortal. The Mesopotamians, awed by this victory, submit­ted to the king of Israel, and gratified him with presents by their ambassadors. After this glorious enterprize, David returned in safety to Jerusalem. As soon as the season would permit, he sent Joab [Page]

[Page]

[Page 105] against the turbulent Ammonites, [...] up [...]. ove [...] [...]n their country, laid it waste, drove them into [...]ir metro­polis, and blocked them up.

[...] XIWhile Joab was carrying on the siege of Rabbah, David, though a person of great piety towards God, justice with respect to man, and a strict observer of the laws and customs delivered by his forefathers, be­came guilty of a great sin and offence against his Divine Protector. As he was one evening walking on the top of his palace, for the benefit of the air, he espied a woman, of a most exquisite shape and beauty, bathing herself in her garden. He was so struck with her appearance, that he made immediate enquiry who she was, and was informed that her name was Bathsheba, and that she was the wife of Uriah, the Hittite, an officer of his army, who was then with Joab at the siege of Rabbah. In conse­quence of this information, he ordered her to be brought to the palace, when her appearance so wrought on his passions, that he took her that night to his bed, [...] [...]ts [...]ry [...] Bath­ [...]. and the next morning dismissed her. A short time after, finding herself with child, she went to David, told him her situation, and withal desired him to consult her honour and safety, in devising some means whereby it might be conceal­ed. [...] for [...] David hereupon sent a messenger to Joab, with orders for Uriah to come to him immediately, as he had some business to relate to him of a very particu­lar nature; but his whole intent was, to give Uriah the opportunity of lying with his wife, that the child, when it was born, might be reputed his. Uriah was sent for agreeable to the royal order; and after the king had asked him some questions rela­tive to the situation of the army, [...] and the state of the siege, he ordered him to go home and refresh him­self after his journey, sending after him [...] [...]andsome collation for his entertaiment.

[...] neg­ [...] the [...]g's [...]or­ [...].Uriah, instead of going home, as the king had or­dered, slept that night in the guard-room; infor­mation of which being given to David the next morning, he resolved on another expedient to ac­complish his wishes. He invited him to sup that night at his own table, and prevailed with him to drink to such a pitch, that he did not doubt but the heat of the liquor would so inflame his desires as to make him go home to his wife. This scheme like­wise failed; for Uriah slept in the same place he had done the preceding night; upon which, the next morning, [...] David asked him how it came to pass, that, after being so long away from his wife, instead of going to her, as most men would do in his circum­stances, he seemed-to shun her company? To this Uriah replied, ‘I do not think it fair to indulge myself in the arms of my wife, at a time when I know my general and fellow-soldiers are lying on the bare ground in an enemy's country.’

[...] Uriah Joab [...]David, finding all his efforts proved ineffectual, at length hit upon a project for taking away Uriah's life. He ordered him back to the army, and with him sent a letter to Joab, commanding him, on the first dangerous attack, to place Uriah in the front, and privately to tell those who should be with him at the time, [...] the [...]. that, as soon as they found the Ammonites press forward, they should retreat, and leave Uriah exposed to the enemy. Joab strictly obeyed the kings orders: he posted Uriah on the very spot where he knew the enemy would make the most vigorous de­fence, and, the better to conceal the design, placed with him some of the bravest men in his army. He made an apology to Uriah for allotting him so dange­rous a situation; but being a man of courage, and not suspecting the mischief intended, he undertook the charge with the greatest chearfulness.

When the Ammonites saw the Hebrews approach near the walls of the city, they thought it high time to begin the attack; and suddenly throwing open one of their gates, [...] af­ [...] behav­ [...] with [...]tmost [...]ry, [...] w [...]th [...]. made a desperate sally on the front ranks of the Hebrews. The men who were with Uriah, agreeable to the orders of Joab, immediately fled, and left their leader to fall a sacrifice to the ene­my. He did all that was in the power of a single man to do against numbers, and, after receiving se­veral wounds, fell like a man of honour and courage-

As soon as Uriah was dead, Joab certi­fies David of his death. Joab dispatched a messenger to inform David of the event, who return­ed with orders to carry on the siege till he had made himself master of the city; then to raze it to the ground, and put all the inhabitants to the sword.

In the mean time Bathsheba, the wife of Uriah, David takes Bath­sheba to wife, and hath a son by her. being informed of her husband's death, lamented and mourned for him some days; but as soon as the time was elapsed for observing that ceremony, David sent for her, and took her to wife, soon after which she brought him a son.

This marriage greatly offended the Almighty, who appearing to Nathan, the prophet, in a dream, enjoined him to inform David how much he was displeased with his conduct. Nathan, who was a man of great prudence, considering within himself that kings, when angry, are prone to hearken more to the dictates of passion than reason, re­solved not to tell David in plain terms the wrath and threatnings of the Almighty, but to discover it to him in such a manner, that he should be under the necessity of condemning himself. Accordingly, when he came before the king, Nathan, by an allegori­cal [...], convi [...] David of the [...] ­ousness of his crime. he addressed him as follows: ‘There were (says he) two men who lived in the same city: the one was rich, and possessed many asses, and great herds and flocks of oxen and sheep; the other was poor, and had but one little ewe-lamb, which he had brought up and nourished with his children. It happened that a stranger came to the rich's man house, whom he was bound, by honour, to entertain; but in­stead of doing it at his own expence, he sent a person to bring away, by force, the poor man's ewe-lamb, which he dressed, and set before his guest.’ A villain! says the king, to do so base and unjust an act. I would have him make four-fold satisfaction, and after that be put to death. ‘Why then, (says Nathan), thou thyself art the man, and out of thy own month hast thou pronounced judgement on thyself.’ He then told him that he had great [...] de­served the Divine displeasure, in offending [...], who had made him king over all the Hebrew [...] and lord of the nations round about him; and who had several times delivered him out of the hands of Saul. That the Almighty had given him wives, whom he had lawfully married; and that for him to take away another's man wife, and to betray her husband to the enemy, and to death, Nathan fo [...]e [...]s David of the Divine vengeance. was a crime of the most unpardonable nature. That God would chastise him for this transgression, by causing his women to be ravished by one of his sons, who should lay snares for his life; and that he, who had com­mitted so great a sin in private, should be brought to public shame and punishment. He concluded with this presage, that the son of his unlawful love should surely die.

David having received this message from God, David re­pents. by the mouth of Nathan, was thrown into the greatest confusion: he wept bitterly, made an ample confes­sion of his guilt, and, in the most fervent manner, im­plored pardon for the offence he had committed. Till this time he had lived in the fear of God, and, except in the case of Uriah, had never been guilty of any kind of wickedness. Wherefore the Almighty, up­on his sincere repentance, took compassion on him, and commanded Nathan to tell him, that the eternal punishment due to his transgression he had remitted, but the temporal should be inflicted on him; that he should not be put to death, or lose his kingdom; neither should the sword depart from his family.

It was not long before part of the sentence, de­nounced against David for his transgressions, took place; for the child, which he had by Bathsheba, David's son by Bath­sheba dies. was taken sick, and died. While it was ill, David fasted and prayed for seven days, beseeching the Al­mighty to preserve its life; but when it was dead, he acknowledged the justness of God, and chear­fully submitting to his will, made his ardent supplica­tions to him, that the remainder of his afflictions might be mixed with mercy. This was, in some mea­sure, complied with; for, in a proper space of time, he had another son by Bathsheba, who, by the direc­tion of the prophet Nathan, was named Solomon ^(a). Birth of Solomon.

[Page 106]During these transactions Joab was carrying on the siege of Rabbah, and renewing his assaults every day. He at length got possession of the works which supplied the city with water. Having thus far dis­tressed the enemy, he dispatched a messenger to ac­quaint the king, that the city was reduced to the utmost extremity; that it was in no condition to hold out much longer; and therefore he desired him to come in person, that he might have the honour of taking it. David re­pair in person to the siege of Rabbah. David, agreeable to his general's desire, went with a strong reinforcement, took the place by storm, and divided the spoil among his soldiers, re­serving only to himself such articles as belonged to the king, Takes it by assault, and divides the spoil. among which was the crown of inestimable value. Having thus reduced the city, he put those, who had held out against him, to the most exquisite torments; The Am­monites are totally de­feated. and the inhabitants of other places, who would not immediately surrender, he treated with the like severity. Thus were the Ammonites totally subdued by David, who, returning with his army to Jerusalem, was received by the people with the loudest acclamations of joy.

David had been but a short time at Jerusalem, af­ter conquering the Ammonites before a circumstance occured in his family that gave him great uneasiness. He had several sons, but only one daughter, a virgin, named Tamar, who was sister to Absalom by the same mother. She was most exquisitely beautiful in her person, and possessed of every female accom­plishment. Amnon is [...] with his sister Ta­mar. Amnon, the eldest son of David, by ano­ther queen fell desperately in love ^(a) with her, and, for sometime pined away with an hopeless desire of obtaining her. At length, by the advice and contri­vance of Jonadab, his intimate friend and cousin-german, he found means to decoy her into his apart­ment, when, notwithstanding all her entreaties and expostulations, he first ravished, her, and, when his brutish passion was satisfied▪ in a sullen humour bid her be gone. Ravi [...]hes her, and afterwards treats her most in hu­manly. She for some time remonstrated with him on the ill-treatment she had received, and the ignominy to which she must be exposed; but all re­monstrances were in vain; and Amnon finding her unwilling to go, at length ordered his servants to turn her out of the house.

In this distressed situation Tamar immediately re­paired to her brother Absalom, and related to him the whole particulars of what had passed. Absa­lom, though a man naturally of a high spirit, ad­vised her, Absalom endeavours to pacify her. as the most prudent method, to be silent on the occasion, because her ravisher was heir appa­rent to the crown; and he so artfully concealed his own resentment, that the people doubted whe­ther he even knew of the transaction. In the mean time David, having heard of the circumstance, was greatly afflicted; but as Amnon was his eldest and most beloved son, he did not think proper to expose him by punishment.

About two years after this (during which time Tamar resided with her brother) Absalom took the opportunity of revenging the injury done by Am­non to his sister. Concerts a plan to take off the sp [...] of his sister's honour. It being the time of sheep-shear­ing (which was usually attended with great mirth and jolity) he invited the king and all the princes of the blood, to come to his country seat at Hazor, to partake of the entertainment. David excused himself, by saying he would not put him to so great a trouble as must consequently follow his attend­ance. On this Absalom desired he would permit his brothers to come; to which the king readily com­plied. They accordingly went to Hazor, where, while they were engaged in feasting and drinking, the servants of Absalom (who had received previous instructions how to act) suddenly fell on Amnon, and immediately dispatched him.

CHAP. VIII.

THE unexpected violence on Amnon so alarmed the rest of the princes, Absal [...] brother repair [...] their f [...]ther. that fearful of meet­ing the like fate, they precipitately left the place, and fled with all expedition, to their father's house. A messenger who was dispatched on the occasion, ar­riving first at the palace, with a relation of the event, David was thrown into the utmost consternation, supposing that Absalom had killed all his sons; David [...] the [...] appre [...]sion [...] [...]val. but his fears were soon removed by the arrival of the princes, when a scene of the most affecting nature took place, the father and sons reciprocally greet­ing each other with tears, and all lamenting the cruel death of Amnon.

In the mean time Absalom, knowing how highly his father would resent this treacherous murder, fled to his mother's relations, and was entertained by his grand-father Talmai, at Ceshur. Absa [...] [...] Here he remained three years; at the expiration of which Joab per­ceiving that David had a secret desire to see Absalom, projected a scheme for facilitating the accomplish­ment of his wishes, without exposing him to censure for his conduct. He procured an ancient and artful woman from Tekoah, and having dressed her in mourning, introduced her to the king▪ [...] with a feign­ed petition for the life of one of her sons who had killed the other. She related her tale in so appa­rently an affecting manner, that the king was indu­ced to comply with her request; upon which she told him that the case she had been stating was Ab­salom's, and that, if he was disposed to shew mercy to a private man, there was much more reason for his pardoning his own son, whose absence the peo­ple lamented, and for whom they had the greatest respect.

David easily saw through this piece of artifice, and, on interrogating the woman, found it (as he suspected) to have been concerted by Joab. He therefore sent for him, told him he had gained his point, and ordered him to recall Absalom. Joab, highly pleased with the royal command, [...] immedi­ately went to Geshur, and without delay, brought Absalom with him to Jerusalem. When the king was informed of his arrival he ordered him to go to his own house, and there live retired with his fa­mily, as he did not yet choose to admit him into his presence; nor would he, by any means allow him to appear in public.

In this recluse manner did Absalom live for two years with his family, (which consisted of three sons, and one daughter named Tamar) when, being tired of his situation, he sent to Joab, intreating him to in­tercede with his father for a free pardon. Joab, not complying with his request, he sent to him again; but receiving no answer, he ordered some of his people to go to a field of corn belonging to Joab, and set it [Page]

[Page 107] on fire. As soon as Joab was informed of this, he went to Absalom, and asked him why he treated him in that manner? Upon which he answered, ‘I had no other method of getting a sight of you. I wrote to you about interceding for me to my fa­ther, but you have not taken the least notice of it. Let me beseech you to try if you can pacify him; for the manner in which I now live is a greater punishment to me than when I was in exile.’ This had the desired effect. Absalom [...]stated in the king's favour. Joab immediately complied with his request, and so far succeeded, that Absalom, was ordered into the king's presence. As soon as he saw his father he fell prostrate on the ground, and, in the most humiliating manner, beg­ged pardon for the offence he had committed. Up­on this the king took him by the hand, raised him from the ground, and saluted him, as a token of his forgiveness and royal favour.

Absalom was, in person, one of the handsomest men in all Israel; nor was his beauty the least im­paired by the punishment he had lately undergone. He was remarkable for having a prodigious head of hair, which he had cut once every year; and the quantity was usually so great, that, in general, it weighed about two hundred shekels. This greatly added to the natural beauty of his person; and hav­ing a graceful air of address, he was particularly noticed by all ranks of people.

Some time after Absalom was restored to his fa­ther's favour (Amnon, his elder brother, being slain, and his s [...]cond brother dead) he considered himself as presumptive heir to the crown, Absalom [...]res to the crown and thereupon affected estate and equipage greater than usual. He provided himself with chariots and horses, and had a guard of fifty men to attend his person. But not­withstanding all this pomp, he was so obsequious and humble in his manner, [...] as to stoop to the meanest people who had any thing to say to him. He offered his service to all who requested any favour at court; and, at proper opportunities, took the advantage of instilling into the people's minds a bad opinion of his father's administration, intimating, that the pub­lic affairs were neglected, and that, if he was at the helm, business should be conducted in a very differ­ent manner. By these arts and insinuations, which were advantageously seconded by the comliness of his person, and the familiarity of his address, he gained the hearts of the people, and prepared them for becoming serviceable to his ambitious and trea­cherous designs.

In the fourth year after the reconciliation took place between David and Absalom, the latter, think­ing matters were properly ripe for his purpose, de­sired leave of his father to go to Hebron, pretend­ing he had made a vow in his exile, that, whenever [...]t should please God to bring him back to Jerusa­lem, he would offer, in that place, a solemn sacrifice of thanksgiving. The king, little suspecting his hidden design, and being desirous that all religious services should be performed, gave him free per­mission to go, [...]oes to [...] [...]on on preco [...] ­ [...]ted [...]. wishing him a good journey, and a safe return.

Absalom accordingly set out for Hebron, accom­panied by a great multitude of people, exclusive of his own guards and attendants, who, not knowing his design, went from a pure motive of attending the sacrifice. As soon as he came to Hebron, he sent for Ahithophel, Ahitoph [...] [...] [...]rincipal [...]. David's counsellor, and dispatched emissaries into different [...]rts to sound the inclina­tion of the several tribes, and to exhort those, whom they should gain over to his party, to be ready to take up arms, as soon as they should hear that he was proclaimed king.

These emissaries proved very successful in their embassy. Absalom was the darling of the people, who, on the summons, flocked to him from every part; [...]bsalom [...]oclaime [...] [...]g. and, being proclaimed king in Hebron, a general insurrection took place.

In the mean time David, having received intelli­gence of his son's treachery, and the great success he had met with among the people, thought it not safe to continue any longer in Jerusalem. [...]d de­ [...] from [...]r [...]salem Leaving, there­fore, his palace to the care of ten of his concubines, he set out with a design of retiring beyond Jordan, taking with him the six hundred troops who had so closely stuck by him during the time he was perse­cuted by Saul, and accompanied by a great number of his most intimate and sincere friends.

When Zadock and Abiathar, the high-priests, understood that David was about to leave Jerusalem, The high priest and Levites de­ [...]re to ac­company him, out are [...]e [...]sed. they took out the ark of the Lord to accompany him in his distress; but he desired them to carry it back, and to continue in Jerusalem, as they might be use­ful in giving him intelligence of the enemy's motions and designs; while their own characters were too sa­cred to fear any violence from the usurper. Ahi­maaz, the son of Zadock, and Jonathan, the son of Abiathar, he left with their fathers, knowing them to be strictly devoted to his interest; but Ittai, the Gittite, who was no less his friend, would not leave him, notwithstanding David earnestly pressed him to continue in the city.

As David was ascending Mount Olivet, walking barefoot, and the campany about him weeping, David hears of the defec­tion of Ahitho­phel. he received intelligence that Ahithophel was gone over to the faction of Absalom. This gave him great uneasiness, well knowing his distinguished abilities as a statesman; upon which he prayed to God so to infatuate Ahithophel, that he might be deprived of his powers, and thereby rendered useless to his re­bellious son and rival.

When David had got to the top of the mount, Encoun­ters Hushai, a confiden­tial adhe­rent. 2 Sam. xvi. he espied his faithful friend and counsellor Hu­shai, who had followed him unknown, and, with all expressions of sorrow at seeing him in such distress, earnestly intreated that he might share with him in his fortune. But David enjoined him to return, tell­ing him he would be more serviceable to him in the city, by pretending to adhere to Absalom, and by defeating the counsels of Ahithophel, who was en­gaged in his son's measures, and from whose great abilities he thought himself in the utmost danger.

David had scare passed over Mount Olivet, when Ziba, whom he had made steward to Mephibosheth, his friend Jonathan's son, accosted him, and pre­sented him with a considerable quantity of wine and other provisions. David asked him where his master was; to which the perfidious wretch replied, Ziba falsely accuses his master, & gains his estate. he had left him in Jerusalem, where he determined to re­main, in hopes, from the present broils, of being himself chosen king. The too cridulous David, in this general distraction of his affairs, believing the accusation to be true, made an hasty grant of all Me­phibosheth's estate to the base and treacherous Ziba.

When David came near to Behurim, a city belong­ing to the tribe of Benjamin, one Shimei, a descen­dant of the family of Saul, who lived there, Shimei curses David who [...]ains the resent­ment of Abishai. threw stones at him, and, in the hearing of the whole mul­titude, loaded with him the bitterest reproaches. This so irritated Abishai, that he begged permission to dispatch the rebel for his insolence; but David would not, by any means, suffer him to commit such a violence. He bore all with great patience and re­signation to the Divine will, being conscious of his own guilt in the case of Uriah, and of the Divine justice in thus punishing him for his trangressions.

While David was at Behurim, Absalom, and his party, entered Jerusalem, and were received with the general acclamations of the people. Hushai, not forgetting the instructions given him by David, went to Absalom, complimented him on the occasion, Hushai perfidious­ly goes over to Absalom. and offered him his services. The latter, knowing that Hushai was his father's friend and counsellor, at first bantered him for pretending to desert his old master; but Hushai, excused himself in such a manner, and answered all his questions with such subtilties, that Absalom's jealously ceased, and he admitted him a member of his privy-council.

Absalom, placing his dependance chiefly on the abilities of Ahithophel, Ahitho­phel's treache­rous coun­sel to Absalom. sent for him to consult what measures were most proper to pursue, in order to esta­blish him on his father's throne. The treacherous statesman advised him, first, to lie publicly with Da­vid's concubines; ‘for (says he) by so doing, you will convince the people that a reconciliation can never take place between you and your father; the consequence of which will be, that the soldiers will exert their utmost endeavours in your behalf. They have hitherto been fearful of openly espous­ing your cause, being apprehensive that if a re­conciliation should take place, they might fall victims to your father's resentment.’ This advice [Page 108] being appro [...]ed of by Absalom▪ Absalom [...] be ordered a tent to be immediately er [...]cted on the top of the palace, where (as [...]ad been foretold by the prophet Na­than) he lay with his father's concubines in the pre­sence of the people.

CHAP. IX.

HAVING thus far followed the advice of Ahi­thophel, Absalom next asked him, what steps he thought most proper to take, in prosecuting the war against his father. Ahithophel asked for ten thousand choice men, with whom, he said, he would set off that very night in pursuit of David: that as his guards must, from the great fatigue of march­ing, Ahitho­phel's counsel for taking off the king sud­denly. be unable to make any material resistance, he should consequently reduce them to immediate sub­jection; and he doubted not of bringing back with him the head of David, as a proof of his conquest. Though this proposition was not disapproved of by Absalom, yet he did not chuse to have it carried in­to execution, without consulting Hushai. He ac­cordingly sent for him to attend the council; when being informed of what had passed, he did not seem to disapprove of Ahithophel's proposal; but, at the same time, Hushai opposes the counsel o [...] Ahitho­phel. gave it as his opinion, that it would be better to delay the attempt till they had got toge­ther a more considerable army: ‘For (says he) as David and his men are known to be brave, and at this time both exasperated and desperate, if they should defeat the party sent against them, it would be the means of discouraging others, and be thought a very inauspicious beginning; whereas, if you postpone the attempt till you have got to­gether a more numerous army, there is not the least doubt but your efforts will be crowned with success. It is univer­sally ap­proved.’ This advice being universally approved of by the council it was admitted in preference to that given by Ahithophel.

As soon as the council broke up, Hushai hastened to Zadock and Abiathar, the high-priests, to whom he related all that had passed; and at the same time desired them immediately to dispatch messengers to David, Hushai ac­quainteth David with wh [...] pas­sed, by me [...]ns of the high-priest's sons. acquainting him with every particular, and advising him instantly to pass the river Jordan, lest Absalom should change his mind, and, by falling on him suddenly, obtain a victory.

The high priests immediately dispatched their sons on this important business; but, being seen on the way by some of Absalom's party, whom they found pursuing them, they went out of their road to the habitation of a poor woman, who, in order to con­ceal them, They are co [...]ealed in a well. let them down into a well, and covered the mouth of it with the skins of beasts. When the pur­suers arrived, they asked the woman if she had not seen two men lately pass that way; to which she re­plied in the affirmative, and said, if they were expe­ditions, they might soon overtake them. They ac­cordingly went some way farther, but not seeing any thing of the people they were after, they gave over the pursuit, and returned by the woman's house in their way to Jerusalem. As soon as the woman found all was safe, she assisted her guests in getting out of the well, [...] and they prosecuted their journ [...] with the utmost expedition. When they arrived at the camp of David, they immediately delivered to him their dispatches; [...] [...]ver [...] order in consequence of which he decamped by break of day, passed the river Jordan, and march­ed to Mahanaim, a city of Gilead, where he was kindly entertained by the chief of the people, who furnished him with every article necessary for the ac­commodation of himself and army.

Ahithophel was so irritated at the thoughts of Hu­shai's council being admitted in preference to his, that he determined no longer to assist Absalom with his advice. He accordingly left Jerusalem, and went to his family at Galmon, the place of his re­sidence. As soon as he had got home, he assembled all his people together, to whom he related the ad­vice he had given to Absalom, and the disregard he had paid to it, which, he said, would, in a short time, prove his destruction. He told them, that David would prove victorious, and would be soon rein­stated in his kingdom ‘Therefore (says he) it is better for me that I put a period to my existence willingly and courageously, [...] than to come under the power of David, and be made an example, by an ignominious death, for having conspired with Absalom.’ After saying this, he retired to a pri­vate chamber, where he first made his will, and then hanged himself.

In the mean time Absalom, 2 Sam [...]. [...] Absalom pur [...] father. having got together a very considerable army, (the command of which he gave to Amasa, a relation by marriage,) he left Jerusalem, and passed the river Jordan, in pursuit of his father. David, hearing of his son's approach, and foreseeing that a battle was unavoidable, David sen [...] [...] his [...] to [...] di­vided his army into three bodies. The first was commanded by Joab; the second by his brother Abishai; and the third by his old friend Ittai, the Gittite. David intended to have gone with them himself; but, by the importunities of the people, [...] he was prevailed on to stay at Mahanaim. He was, in all probability, more easily dissuaded from his in­tentions than he otherwise, would have been, because the battle was to be against a son, for whom he still retained a tender affection; as a proof of this, he gave the three generals a strict charge, in the hear­ing of the soldiers, that, in case Absalom should fall into their hands, they would, for his sake, not only spare his life, but treat him in a manner consistent with the dignity of a royal captive.

The two armies met on a plain near the wood of Ephraim, belonging to the tribe of Manasseh. The [...] and [...] to [...] The battle was exceeding desperate for some time; the one party fighting for the recovery of what they had lost, and the other for the defence and maintenance of what they had got. At length victory declared in favour of David; the army of Absalom, though much superior in numbers, being totally routed, and put to flight. The loyalists behaved so gallantly that 20,000 of the rebels were killed on the spot, The [...] arm [...] [...] defen [...] and [...] to [...]. be­sides great numbers in the pursuit; and the slaughter would doubtless have been carried much farther, had not Absalom (who was the chief cause of all this mischief) been overtaken and slain. His hair (as we have before observed) was of a prodigious length and thickness, and, as he was in his flight from the enemy, mounted on a mule, and riding with great speed under the trees, with his hair fly­ing about from the quickness of the motion, it en­tangled on one of the boughs in such a manner, that it lifted him from the saddle, and the beast, conti­nuing its speed, left him suspended in the air, and unable to disengage himself.

In this situation was Absalom found by one of the soldiers belonging to David's army, who telling it to Joab, he blamed him for not having killed him; but the man, in excuse, urged the command which he had heard the king give the generals, to be very ten­der and careful of his son should he fall into their hands. Absa [...] [...] the [...] his [...] Upon this Joab commanded the man to di­rect him to the place where Absalom was hanging, whither he had no sooner arrived, than he gave him his death's wound with [...] [...]eli [...], and ordered the people who attended im [...]diately to dispatch him. This was accordingly done; after which Joab sound­ed a retreat to prevent any farther effusion of blood, and to give Absalom's party an opportunity of escaping to their respective homes.

Thus fell the wicked and rebellious Absalom, whose body, instead of an honourable interment fit for a prince, was taken down, and thrown into a pit, which being filled up, was covered with a heap of stones by way of sepulchre.

Absalom had, some time before he rebelled a­gainst his father, erected a ^(a) pillar of marble, Absal [...] marbl [...] pillar. on a spot called the King's Dale, about two furlongs from Jerusalem. He named it the Hand of Absalom, [Page 109] and was accustomed to say, that if all his children should perish, that column would perpetuate his memory to future ages.

He had three sons, besides a daughter named Ta­mar, one of the most beautiful women of the age in which she lived. She was afterwards married to Rehoboam, the son of Solomon, by whom she bore a son who succeeded to the kingdom.

CHAP. X.

[...] xviii. [...]ght to [...]d of victoryAbsa­ [...].AS soon as the army of David had obtained a complete victory over that of Absalom, Ahi­maaz, the son of Zadock, the high-priest, begged of Joab that he might be immediately dispatched with the glad tidings to the king. Joab, at first, did not think proper to comply with his request; but sent a person, named Chusi, in his stead. Ahimaaz still so­liciting Joab to let him go, he at length complied; when Ahimaaz, knowing the nearest way, and being more alert than Chusi, got first to David's camp. He found the king sitting at the gate of the city, waiting, with anxious expectation to know the event of the battle. As soon as David saw him, he hastily asked, "What news from the army?" To which Ahimaaz replied, "Great success, and victory!" David then asked, what was become of his son Absalom: to which the other replied, he could not inform him, having been dispatched in such haste, that his orders were only to carry the news of the victory; and that at his departure, the name of his son was not even mentioned. By this time Chusi arrived; when the king asking him what was become of his son, he re­plied, ‘As it is with him, so may it be with all the enemies of my lord the king.’

These words struck David to the heart, and all the joy of victory was immediately turned into sor­row. He withdrew himself to the top of one of the highest turrets in the city, where he gave a vent to his grief, by beating his breast, tearing his hair, and thus exclaiming: ‘Oh! my son Absalom! my son Absalom! [...] de­ [...]re [...] the [...] of his [...]. Would to God I could have died for thee my son!’ As for the army, instead of re­turning in triumph, they stole silently into the city, as if they had done amiss, and instead of obtaining, had lost the battle.

David was so affected at the loss of his son, that he gave himself up to the deepest melancholy. This was easily perceived by Joab, who being sensible that such excessive grief, at this juncture of affairs, would be of great prejudice to the king, went boldly to his apartment, and expostulated with him on his conduct in the following terms: Repre­ [...]ted by [...].

‘My Lord (says he) you dishonour yourself by this ridiculous and effeminate lamentation. It ap­pears as if you detested the very people, who have preserved your life at the hazard of their own; and that you respect those mortal enemies who have suffered a punishment they justly deserved. If Absalom had overcome us, and possessed himself of the kingdom, he would have begun his ven­geance on you and your family, and the whole of us should have fallen in an undistinguished ruin. Both your conscience and your honour ought to check you for this intemperate tenderness for the memory of so implacable an enemy. 'Tis true, he was your son; but he was certainly a most un­gracious one; and you cannot be just to God's providence, without acknowledging the blessing of his being taken away. Let me, therefore, beg that you will immediately shew yourself chearful­ly to your people, and tell them that, next under God, it is owing to their loyalty and courage, you are indebted for the honour of this day. If you persist in your lamentations, your army and king­dom will fall into other hands, and then you will have just cause to weep and lament your absurd conduct.’

This speech had the desired effect: Joab's hold and ani­mated re­proof has a good ef­fect on the mind of David. the king was roused from his melancholy, and appeared in pub­lic, to the great satisfaction of his subjects. He was▪ however, greatly offended with Joab, for the blunt manner in which he had chastised him; and, as he had thought himself insolently treated by him on several other occasions, he resolved, from this time; to take the first opportunity he could of dismissing him from his military services.

Those of David's subjects, The insur­gents re­cant. who had appeared in arms against him, being now made fully sensible of the folly of their rebellion, became the forwardest in shewing their loyalty: but what greatly afflicted David was, his own tribe (that of Judah) appearing very indifferent. The tribe of Judah luke warm in the interest of David. In consequence of this he sent to Zadock and Abiathar, the high-priests, not only to remind them of their own duty, but to authorize them likewise to treat with Amasa, who had com­manded Absalom's army, and was a man of great authority in the tribe. David told them to offer Amasa a free pardon, and to assure him, that if he would come fully into his interest, he should be placed in the same character that he had been in un­der Absalom. Amasa, thro' means of the high priest, is brought o­ver to David: The high-priest strictly obeyed the king's orders; and Amasa, being satisfied with the promise made him, was readily brought over to the interest of David.

All things thus conspiring to David's happy resto­ration, he left Mahanaim, and set forward on his journey towards Jerusalem. He was attended by the chiefs of the respective tribes; As also the tribe of Ju­dah. but those of Judah were now the most forward in shewing their loyalty. They went before him to the banks of the river Jor­dan, and, assisted by some others belonging to the tribe of Benjamin, laid a bridge over the river, for the better convenience of his passing it with his troops.

Among many others, who came to meet David on this occasion, was Shimei, the Benjamite, who, Shimei meets Da­vid, and humbles himself be­fore him. but a short time before, had loaded him with curses and imprecations. He was attended by a thousand men of his own tribe, whom he brought with him as witnesses of his humiliation for his past conduct. As soon as he saw David he threw himself at his feet, begged pardon for the indignities he had put upon him, and hoped that his early repentance, and return to his allegiance, would, in some measure, atone for his past transgression. Abishai would willingly have had him put to death; but David strongly ob­jected to this proposition, saying, he would not eclipse the public joy with the blood of any one. He therefore gave him his royal word and oath that no harm whatever should come to him on his account; Obtains the royal pardon. upon which assurance Shimei made his reverence, and departed.

The next distinguished person who appeared be­fore David was Mephibosheth, the grandson of Saul. Mephibo­sheth's hu­miliation and apolo­gy for the want of loyalty. He was dressed in a very mean habit, with his hair dishevelled, and his clothes rent, in which state he had remained ever since the king's departure from Jerusalem. Having prostrated himself before Da­vid, and done him reverence, the king asked him, ‘Why he did not follow him, and make himself a companion of his flight and troubles?’ Mephi­bosheth replied, that it was owing to the injustice of Ziba, his servant, who, instead of getting things ready for his journey, as he had desired, totally ne­glected him, and rather treated him as his slave than his master. That he refused getting him his ass to ride on, though he knew, from his great lameness, it was impossible for him to walk. ‘But, (says he) this is not all the injury that Ziba has done me: he has also raised calumnies and forged lies to [Page 110] provoke my lord and master against me. But I know thou art so righteously disposed, and such a lover of truth, that thou wilt not give credit to unjust detractions.’ Having said this, David re­solved neither to punish Mephibosheth, nor to con­demn Ziba. He told him, that, believing him to be negligent in his duty, he had given all his pos­sessions to Ziba; but he now forgave him, and pro­mised that one half ^(a) of his estate should be re­stored to him. Mephibosheth replied, ‘Let Ziba possess the whole: it is enough for me that my lord has recovered his kingdom.’

Another remarkable person who came to wait on David, Barzillai congratu­lates David on his re­storation. and pay his respects to him before he passed the river Jordan, was one Barzillai, who had been very kind to him in his exile, and constantly supplied him with provisions while he continued at Mahanaim. After he had paid the king reverence, David, in gra­titude for his kindness, invited him to go with him to Jerusalem▪ It promi­sed great things by the king, but desires to go home Barzillai modestly excused himself, saying, that from his great age, being near fourscore, he had lost the relish of the pleasures of a court, and rather desired that he might retire to his own estate, and spend the remainder of his days in preparing himself for a happy dissolution. David admitted his request; but desired that he would leave with him his son, Chimham, on whom he would bestow some distinguished favours. This being agreed to, Bar­zillai left his son, and, after paying reverence to the king, and wishing him success in his undertakings, departed to his own home.

David having passed the river Jordan, was desi­rous of making all possible haste to Jerusalem; and, us the tribe of Judah was the first that came to con­duct him home, be (probably to gratify them) marched on without waiting for the great men of Israel, Leaves his [...] at the court. Contention between the princes of Israel and the tribe of Judah. who were flocking from all parts in order to join him. This circumstance occasioned some dis­pute between the princes of Israel and those of Judah; and as the king was unwilling to displease either party, and therefore did not think proper to inter­fere in the controversy, several of the tribes of Is­rael took umbrage at it, An insur­rection of the other tribes, he [...]ded by Sheba. and an insurrection ensued. Sheba, of the tribe of Benjamin (a man of a factious and turbulent spirit, and probably a descendant of Saul) made public proclamation by the sound of trumpet, that, "since the tribe of Judah had en­grossed David to themselves, they might e'en take him; and since all the other tribes had visibly de­serted, the wisest way would be to stand to their arms, and take such measures as were most proper for their own security. The tribe of Judah adheres to David's in­terest." In consequence of this, many of the tribes followed Sheba; but the men of Judah persisted in their loyalty, and conducted the king to Jerusalem.

The first thing David did, after his arrival in the city, was to clear his palace of his concubines, who had been defiled by Absalom. David ex­pects the concubines from court. They were accord­ingly removed to a building appointed for the pur­pose, where they were supplied, by the king's espe­cial command, with all things necessary for their subsistence. In this place they were kept during the remainder of their lives, the king never after having the least intercourse with them.

Amasa made com­mander in chief in­stead of Joab.David, having appointed Amasa his general in­stead of Joab, ordered him to gather together what troops he could from the tribe of Judah, and bring them to him in three days, that he might give him the sole command of them, with orders to march against Sheba. Amasa found more difficulty in ex­ecuting this order than was expected; and not hav­ing accomplished it at the time limited. David sent Joab, [...] accompanied by his brother Abishai, with his guards, and the company of six hundred men, in quest of Sheba, desiring him, as soon as possible, to join his army with that of Amasa, and engage the rebels, lest they should secure themselves in some fortified place, from whence it might be difficult to rout them.

Joab resolved to make no delay; but taking with him his brother, and the troops assigned him march­ed in quest of Sheba. When they came to a village called Gibeon about forty furlongs from Jerusalem, they met with Amasa, who was marching, with all expedition, at the head of a considerable army. As Amasa was to take upon him the sovereign com­mand of the whole troops, Joab advanced with all seeming friendship to salute him on the occasion. In his way he designedly caused his sword to fall from the scabbard, which he took up and kept naked in his right hand till he closely approached to Amasa, when, taking him by the beard with his left-hand, Joab [...]. as if going to salute him, he, with the other, plunged the sword into his heart, and he immediately ex­pired.

Joab then ordered a proclamation to be made throughout the army, that Amasa was a bad man, and that he had served him only according to his deserts. As the body of the deceased particularly attracted the notice of the people, Joab, fearful it might produce bad consequences ordered it to be removed to a private place at some distance; after which he took the command of the troops, and marched, with all expedition, in pursuit of Sheba.

In the mean time Sheba had applied to all the tribes of Israel, to try if he could prevail with them to take up arms against David; but finding very few who were willing to engage in his measures, he was forced at last to shut himself up in Abel, a fortified town belonging to the tribe of Naphtali, in the northern part of Judea.

As soon as Joab received intelligence of Sheba's retreat, he immediately marched to the place, laid siege to it, Joab [...] Sheba [...] and made the necessary preparations for an assault: but he was prevented from executing his design by the interposition of a woman, who, getting on the top of the walls, called to the be­siegers, and desired she might be permitted to speak to their general.

This being granted, Joab approached the walls within hearing, when the woman addressed him as follows: ‘It has (says she) been always a custom, The [...]. founded on the law of God, that whenever the He­brews came before any city, to offer peace in the first place, even though the inhabitants were of an­other nation; much more ought it to be done to a people who are all of the same blood, and the greatest part of them loyal subjects to the king.’ Joab, replied, ‘He had not any ill design against the people of the city; all he required was, that they would deliver up the rebel Sheba, on doing which he would immediately raise the siege, and draw off his army.’ The woman begged him to desist for a short time, and his request should be complied with, for that the head of Sheba should be thrown to him from the battlements. She then went to the principal people of the city, and expostulated with them to this effect: ‘Will ye (said she) like traitors, suffer your wives and children to perish for the sake of a villain, whom none of you know? What has Sheba done for you that can balance the obli­gations you lie under to David? Or, setting aside all other arguments, how can you be so unreason­able as to suppose that you are able to resist the force of so powerful an army as is even now be­fore you? Be quick in your determination, for on that depends either your safety or immediate ruin.’ This had the desired effect: [...] Sheba was immediately seized, his head cut off, and thrown over the walls to the soldiers. Joab, acco [...]ding to his promise, immediately raised the siege, and tak­ing with him the head of Sheba returned with his troops to Jerusalem. Joab [...] to [...] David was so pleased with his services on this occasion, that he laid aside his for­mer wrath, and reinstated him in his office of cap­tain-general of his army.

Some time after this there happened a most dread­ful famine throughout the whole country; and the [Page 111] long continuance of it (which was for three years) made David suspect it did not proceed from any com­mon cause, but that it was inflicted by the immediate hand of God. He accordingly consulted the Divine oracle, to know the occasion of it, and received for answer, that it arose from Saul's cruelty to the Gib­eonites, in having killed great numbers contrary to a treaty which had been sacriligiously made between him and them. [...] account [...] the Gi­ [...]es. In consequence of this, David sent to the Gibeonites, to know what satisfaction they desired; who returned for answer, that they expected he would deliver into their hands seven of Saul's posterity. David immediately complied with their demand, by sending two sons of Rizpah, Saul's con­cubine, and five of Michal his eldest daughter, choosing to preserve Mephibosheth, from the great respect he had for his father ^(a). These seven being delivered to the Gibeonites, they put them to death by hanging them on gibbets ^(b); When the [...] receiv­ [...] s [...]fac­ [...] ▪ the [...]. and soon after the Almighty sent down rain (the want of which had occasioned the famine) to nourish the earth. The ground was no longer parched; the country again flourished, and its accustomed productions appear­ed in abundance.

The calamity of the famine was no sooner re­moved, [...] ad­ [...] a­ [...] the [...]nes [...] [...]o [...]s [...] than David's attention was engaged in op­posing the Philistines, who, though they had been greatly humbled in the beginning of his reign, hav­ing yet some gigantic men among them, again waged war against him. He accordingly marhced out at the head of a considerable army, and engaging them, obtained a complete victory. In this rencounter, however, he narrowly escaped with his life: for one of the Philistines, (a man of so large a size, that his lance weighed three hundred shekels) seeing David alone, [...] and quite spent, turned short, and suddenly struck him to the ground: but Abishai, the brother of Joab, coming at the precise moment to his relief, not only preserved the king, but killed the Philis­tine. The whole army were so sensible of the king's danger, and the interposition of Providence for his safety, that the officers bound him, by an oath, never from that time, personally to engage in battle, lest his natural courage should involve him in the like, or worse misfortunes, by means of which the nation would sustain an irreparable loss, and the people be deprived of those distinguished blessings they had continually experienced under his government ^(c).

The Phili­ [...]es rally [...] but defeat­ [...]d [...] three engage­ments.Notwithstanding this defeat, the Philistines were still determined to disturb the peace of Israel. They rallied their forces, and three other engagements took place between them and the army of David, in all which the Philistines were defeated, and, among great numbers of others, four of their gi­gantic men were slain by David's officers. The last conquest sickened the Philistines, and they re­linquished all farther thoughts of interrupting the Israelites.

David ap­ [...] him­ [...]f to the [...] of [...]ody.David being now at leisure from the toils of war, employed his time in composing hymns and psalms, in different measures (such as trimeters and penta­meters) to the glory of God. These he ordered to be sung by the Levites on their sabbaths, and other festivals, accompanied with several musical instru­ments he had provided for the purpose.

The chief of these instruments were, a ten string­ed harp, which was touched with a quill; a psaltery of twelve strings, played upon with the fingers; and several large cymbals of brass.

The king had at this time about him great num­bers of men of the most approved courage, thirty-seven of whom he called his Worthie [...], David's mighty men with their gal­lant ex­ploits. they having performed exploits of the most dangerous and sur­prizing nature. Of these we shall only take notice of the actions of five, by which a tolerable idea may be formed of the atchievements of the rest.

The first of these was Issam, the son of Achem, who, 1. Issam. in one encounter, broke into the ranks of the enemy, and, with his own hands, laid 800 dead at his feet.

The next was Eleazar, the son of Dodo, who dis­tinguished himself for his great valour and strength, 2. Eleazar. in an engagement at which David was present. The Philistines were so numerous that the Israelites gave way and fled; but Eleazar maintained his ground, and encountering the enemy, made such a dreadful slaughter among them, that his sword in a man­ner stuck to his right hand with their blood. This example of bravery animated the whole army, who immediately [...]eturned, and falling vigorously on the Philistines, they were totally defeated, and the greater part slain.

The third was Sebas, the son of Ilus. This chief also in an engagement with the Philistines, 3. Sebas. main­tained his ground with such courage, after the Is­raelites had given way, that he put them to slight, and, from his valour, obtained a complete con­quest. These three heroes, besides the feats already mentioned, performed one of a very singular nature in conjunction. The army of the Philistines lay in the valley of Rephaim, between David's camp and Bethlehem, where they had likewise a garrison. Da­vid intimated a desire of having some water from the well of Bethlehem, which being heard by these three chiefs, they found their way through the enemy's camp, and having drawn some water out of the well, returned uninterrupted (the Philistines staring at them with distinguished amazement as they passed) and presented it to the king. When David under­stood at what price it had been purchased, even at the most imminent hazard of their lives, he would not touch it but giving God thanks for their safety, poured it on the ground as an offering to the Lord.

The fourth of these champions was Abishai, the brother of Joab, who, in one day, 4. Abishai. slew 300 of the Philistines with his own hands.

The fifth and last we shall mention was Benaiah, 5. Benaiah. a man of a sacerdotal family. He was challenged by two brothers (Moabites) famous for their military exploits, whom he fought and slew. He likewise engaged with an Egyptian, a man of prodigious strength and size. His adversary was well provided with arms, and himself almost defenceless; but chosing [Page 112] with him, he wrested his spear from his hands, and killed him with his own weapon. But he performed another atchievement still more extraordinary than the former. A lion had fallen into a pit from whence he could not extricate himself; and there being at the same time a deep snow, the mouth of the pit (being narrow) was almost closed, which occasion­ed the lion to set up a most hedious roar. Benaiah, directed by the noise, went to the place, and imme­diately descended into the pit, struck the lion with his club, and killed him.

Such were the exploits performed by these five champions; and the other thirty-two were no less distinguished for their military prowess.

David, whatever was the occasion of it, suddenly took it into his head that he would know the num­ber of his people, forgetting the command of Moses, who had said, that, on such occasions, there should be an oblation of half a shekel by the head offered to the Lord. 2 Sam [...]xiv. David or­ders the people to be num­bered. He accordingly gave orders to his chief officers to go through the whole kingdom, and bring him an account of all the people. Joab en­deavoured to remonstrate against it, in a manner more modest than was customary with him: but the king's orders were positive; upon which Joab with other officers to assist him began on the east side of the river Jordan, went round by the other parts of Ca­naan, and returned to Jerusalem at the end of nine months and twenty days. By the estimate he brought there appeared to be 800,000 men fit to bear arms, and 900,000 in the tribe of Judah only; exclusive of the tribes of Levi and Benjamin, whom he had not numbered.

David had no sooner received the account than his heart misgave him. David re­pents and implores forgiveness He knew he had offended the Almighty in what he had done, and intreated par­don by the most fervent prayers and supplication. Soon after the Prophet Gad was sent to him with an offer of three things for his choice; namely, a seven years famine; a persecution from his enemies for three months; The pro­phet pro­poses three judgments. or a pestilence for three days. The choice of such great evils exceedingly perplexed and confounded David. ‘If (says he) I choose the fa­mine, it will appear as if I had more care for my­self than my people, as it is very unlikely I should be distressed for the want of bread. If I choose a course of unsuccessful battles with the enemy, it will appear the same, having strong holds and cas­tles to which I can fly for safety. But for the last, it is a calamity common as well to kings as sub­jects, David choses the judgment of the pes­tilence. and which strikes terror into all without dis­tinction. I had rather fall into the hands of God, than those of our enemies.’ David having made choice of the pestilence, God was pleased to send it immediately among the people, and it raged with such irresistible violence, that in a very short time it took off no less than 70,000 souls. It began in the extreme part of the kingdom, and made hasty ad­vances towards Jerusalem, Dire effect of the pe­stilence. which, when the king and the inhabitants heard, they cloathed themselves in sackcloth, and, with all humility, cried unto God for mercy.

A general humilia­tion.A little before the offering up of the evening sa­crifice, there appeared an angel ^(a) over Jerusalem, brandishing a flaming sword, as if going to destroy it; upon which David exclaimed, ‘Lord, punish the shepherd but preserve the sheep: pour down thy wrath on me and my family, but let me be­seech of thee to spare the innocent people; for 'tis I alone who have offended thee.’ The Almighty was pleased to listen to his prayers, by immediately putting a stop to the pestilence. Upon Da­vid's [...]n­ [...]ence the pestilence ceases. He also ordered David, by the mouth of the prophet Gad, to go, without delay, to the threshing floor of Araunah, the Jebusite, there to erect an altar and offer up sa­crifices. David obeyed the Divine commands; and when he came to the place found Araunah threshing his corn, who no sooner saw David than he ran to meet him, and after paying reverence, asked him why he came there, and what commands he had for his servant. ‘I came (says David) to purchase your threshing floor, in order to raise an altar on it, and to offer sacrifices to God.’ Araunah re­plied, ‘Not only my threshing-floor, but all that I have is at my lord's service gratis; and I humbly beseech God that he will be pleased to accept your sacrifice.’ David thanked him for his generous offers; but told him he could not accept of them; for that it must be a purchase and not a gift, as it would not be right to offer a sacrifice at the expence of another. He therefore gave him fifty shekels of silver for the threshing-floor and some oxen, David [...] altra [...] the [...] and immediately offered up sacrifices to God, who, in consequence thereof, was pleased to reinstate him in his favour. This was the place where Abraham brought his son Isaac to sacrifice; but just as he was about to commit the deed, there suddenly appeared a ram, which he took, and sacrificed instead of his son.

David was so happy in the thoughts of his prayers being received by the Almighty, and his sacrifices accepted, that, as a memento, he called the whole place The Altar of the People, and resolved to build a temple in it to the honour of God, This was agreea­ble to what was afterwads predicted by the Al­mighty, who sent his prophet to tell David, [...] that a temple should be built in that place by his son, who should succeed him in the government of Israel. In consequence of this prediction he thought his time could not be better employed than in making some necessary preparations for so great a work. He there­fore appointed people to take an account of all the strangers in his dominions, the number of whom, upon an estimate given, amounted to one hundred and eighty thousand. Of these he appointed eighty thousand to be hewers of stone, and the rest to be labourers, except three thousand five hundred, who were to act as superintendants over the rest. He likewise got together great quantities of iron, brass, and cedar wood; the latter of which, by his par­ticular request, was sent him from Tyre and Sidon. When his friends asked him the cause of his gather­ing together all these materials, he told them, they were to lie by till his son should have occasion for them in building the temple, when it would both save time, and be the means of expediting the work; for as yet he was too young and inexperienced to enter upon so important an undertaking.

CHAP. XI.

SOME time after this David summoned together the princes of the respective tribes, [...] accompa­nied by his son Solomon; to the latter of whom he gave a strict charge, that, as soon as he came to the throne, he would immediately enter upon the build­ing of a temple to the honour and worship of God. ‘I would have done it (says he) myself, but being frequently in war and consequently polluted with blood, I was expressly forbidden by the Divine command, and the work reserved for you, my son, whom God has predicted shall succeed me in the kingdom. Let me, therefore, beseech you, since the Almighty, even before you was born, de­signed you to be king, to endeavour to behave yourself in all things worthy of his Providence, by strictly observing piety, justice and fortitude. [...] Keep his commandments and laws, as taught us by Moses, and suffer not others to transgress them. As to the temple, which God has appointed you to build in your reign, I beg you will attend to it with the greatest diligence, and be not in the least [Page 113] dispirited at the importance of the undertaking, for it shall be my care to have all the materials in readiness against you succeed to the government. David engages to [...] ma­ [...] [...] for b [...]ding the temple. I have already laid up ten thousand talents of gold, and an hundred thousand of silver; but of brass and iron a quantity not to be summed; and of wood and stone an immense store; besides which I have engaged many thousands of carpen­ters and masons, whom you can readily supply with all necessaries. Attend, therefore, diligently to your business, the finishing of which will be so acceptable to God, that he will be your perpe­tual protector: you will live happy, and die in peace.’ Having said this, he exhorted the princes of the tribes to assist his son in the undertaking, Exhorts the princes of the tribes to assist in the undertak­ing. and to be particularly attentive to their religious du­ties, in doing which they would he rewarded with the fruits of peace, and a happy administration. He desired, that when the temple was finished, they would place the ark therein, and all the sacred ves­sels belonging to it; for the reception of which, he said, a temple ought to have been built long ago, if their forefathers had not neglected the commands of God when they first got possession of that coun­try. These last exhortations David gave not only to his son, but also to the princes.

Though David was at this time only seventy year [...] of age, yet he became very infirm, and was afflicted with a disease, resembling the dead palsy, which so chilled his blood, that he could not be kept warm, more especially in his bed. In conse­quence of this a consultation was held among the physicians, who advised, that, to supply him with na­tural heat, a virgin should lie in the same bed with him. Accordingly one Abishag, a young and beau­tiful woman of Shuman, belonging to the tribe of Issachar, was brought to him, and made his concu­binaty wife; but David had never any carnal know­ledge of her, being, from his infirmities, incapable of possessing connubial enjoyments.

Adonijah aspires to the th [...]e.David, being now grown almost inactive from natural infirmities, Adonijah, who (next after Absa­lom) was his eldest son, taking advantage of his imperfections, entertained thoughts of assuming the sovereignty, on a presumption that his father either could not, or would not, obstruct him. He was, indeed, a prince of exquisite beauty, greatly ad­mired by the people, and particularly indulged ^(a) by his father. He was much of the same disposition as his brother, and followed the same measures, having set up a pompous equipage, retained a pro­digious number of attendants, and lived in the most sumptuous manner.

Adonijah had gained over to his party Joab, the general of the forces, and Abiathar, the high-priest, by whose advice he invited all his brothers, (except Solomon,) and all the great men of Judah, (except Nathan, Gives an entertain­ment. the prophet, Benaiah, captain of the guards, and the officers of the army, who, with Zadock, the priests, were not for him) to a sumptuous entertain­ment, the design of which was, as soon as the com­pany began to be merry, to proclain him king.

Nathan, the prophet, who knew God's designa­tion, David's choice, and the people's interest, hav­ing received intelligence of the meeting appointed by Adonijah, gave information of it to Bathsheba, strongly advising her to go to the king, and press him, in the most urgent manner, immediately to declare Solomon his successor; things being come to such an extremity, as to threaten the most immi­nent danger.

Bathsheba [...] David to confer the king­dom on her son.Bathsheba, taking Nathan's advice, immediately repaired to the king, and having acquainted him with Adonijah's conspiracy, begged him to name her son Solomon his successor, agreeable to the promise he had formerly made, and ratified with an oath. While she was with the king, Nathan entered the apartment, Nathan [...] cont [...]s the [...] Beth­sheba's story. and confirmed all she had said relative to the conspiracy. In consequence of this David immediately declared Solomon his successor, and commanded Zadock, the priest, Nathan, the pro­phet, and Benaiah, the captain of his guards, with the other officers and ministers of state, to mount Solomon on the mule ^(b) he was accustomed to ride himself; and having in this manner conducted him to Gihon, David gives orders for anointing and pro­claiming Solomon. Zadock and Nathan should anoint him with holy oil; after which, by sound of trumpet, they should proclaim him king. All this was ac­cordingly done; after which Solomon was con­ducted back to Jerusalem, amidst the shouts and acclamations of the people.

When Adonijah and his company heard of these proceedings (which was at the time they were just on the point of proclaiming him king) they were all thrown into the utmost confusion. Adonijah, alarmed, flies to the altar. Fearful of the consequences that might ensue, they immedi­ately dispersed, and each shifted for himself. Ado­nijah, their leader, fled to the altar for sanctuary, where he continued for some time, till, having ob­tained of Solomon a promise of life, on condition that he would never make any future attempt against his government, Obtains forgive­ness. he was admitted into the king's presence, where he made his obedience to Solomon, in token of thankfulness for his preserva­tion, and in acknowledgment of his superiority.

David, thinking the inauguration of Solomon had been too hasty and private, determined to have it repeated in a more public manner, in the city of Jerusalem. On this occasion he summoned all the princes of the tribes, together with the priests and Levites, among whom, on examination, there ap­peared to be 38,000, from thirty to fifty years of age. Out of these he appointed 23,000, David dis­tributes the priests, & Levites, & porters in­to classes, and assigns them their several offices. to attend the building of the temple; 6,000 as judges over the people; 4000 as porters to the House of God; and as many choristers to attend Divine service, and play on the instruments he had made for the pur­pose. These he divided into families; and, on sepa­rating the priests, from the rest of the tribes, found them to consist of twenty-four; sixteen descended from Eleazar, and eight from Ithamar. He appoin­ted that each should attend the temple certain days, that is from Sabbath to Sabbath. The lots of the whole were cast in the presence of David, Zadock and Abiathar, the priests, and the heads of the tribes. That lot that came out first took the pre-eminence, and the rest in their turns as they happened to be drawn. He also divided the tribe of Levi into twenty-four parts, or classes, who, by lot, were to attend the priests in the performance of religious duties. But the greatest honour he conferred on the posterity of Moses, to whom he committed the trust of the holy treasures, and the donations that might arise from royal benefactions. Takes the like me­thod with the army.

After this he divided his whole army into twenty-four parts, with their captains, centurions, and tri­bunes. Each division consisted of 24,000 men, who, in their turns, were to guard king Solomon thirty days together, attended by their centurions and tri­bunes; and over each division was placed an officer, a man of probity and integrity, as a judge, Appoints revenue officers. to admi­nister justice. He likewise appointed overseers of the king's treasury, vineyards, lands, flocks, herds, &c.

Having made these regulations, David called to­gether an assembly of the magistrates, princes of the tribes, the officers of the army, and those who had the care of the revenue; when, placing himself on an eminence, he addressed them as follows:

Delivers him the model of the temple and the or­der and form of the nece [...]sary apparatus.When David had finished his speech, he gave his son, in the presence of all the people, a plan of the intended temple; the foundation and superstructure of it; the heighth and breadth; the number of pri­vate cells, with their dimensions; and how many ves­sels should be provided of gold and silver, with the precise weight of each; after which he exhorted him to undertake the building with the utmost chearful­ness. Enjoins the princ [...]pal of the tribe of Levi to lend their aid [...]on the occa­sion. He then desired the princes of the tribe of Levi to give their assistance in the undertaking, not only in regard to his son's youth and inexperience, but in reverence to the Divine commission. He told them the work could not be attended with any great diffi­culty, he having already provided many talents of gold, but still more of silver; great store of wood, emeralds, and all other kinds of precious stones; with a prodigious number of masons, carpenters, and other workmen. ‘I have, likewise, (says he) re­served 3000 talents of the purest gold, out of my own store, for adorning the holy place, and the chariot of God, that is, the ark, which is to be ornamented with a cherub at each end, whose expanded wings will cover the whole.’

The [...] David's [...]d­dress is universally approved.As soon as David had done speaking, not only the princes and priests, but likewise the whole multi­tude, shewed their zeal for promoting the work, every one contributing something in proportion to their circumstances. They likewise promised to contribute 10,000 talents of gold, as many of silver, and the like number of shekels. In short, so great was the zeal of the people for having the work executed, that if any person had in his possession a precious stone, he brought it to David to be put into the treasury, the care of which was entrusted to one Jalus, a descen­dant of Moses.

David was so pleased at this great readiness of the people to facilitate the work, that he offered up his prayers to God on the occasion, calling him the Fa­ther and Creator of the universe; the Master of all things both divine and human; the preserver of the Hebrew nation, and the fountain of all that happy and peaceable government they had so long enjoyed. He then wished all happiness to the people in future, and commanded them to ofte [...] up their praises to God They immediately obeyed his commands, sell on the ground and worshipped; Solemn [...] anointed king a se­cond ti [...] and the people swear [...] ­giance. after which they unani­mously returned their thanks to David for the great benefits they had received under his administration.

The next day (after offering up sacrifices in abun­dance) Solomon was again anointed, and acknow­ledged by all the people, their lawful king. He was afterwards conducted to the palace, and placed on his father's throne, from which time the people paid him their true allegiance. Zadock, by the ge­neral voice of the people, was declared high-priest, in the room of Abiathar, who had publicly espoused the interest of Adonijah.

CHAP. XII.

A SHORT time after this, David perceiving his dissolution was near at hand, 1 King [...] called for his son Solomon, and gave him this his last exhortation: David's [...] advice [...] his servant succ [...]. ‘I am now (says he) going a journey common to all, but to a place from whence no traveller returns. Wherefore, while I am yet living, let me remind you of those things I have before said to you; namely, that you exercise your authority with justice over your subjects, humbly obey God, who has been pleased to bestow the government on you, and carefully observe those laws and com­mandments which he has transmitted to you from our great legislator Moses. Be careful that you are not induced to violate these injunctions, either from the flatteries of your courtiers, your own corrupt desires, or any other cause whatever. If you do, be assured your great and Divine Pro­tector will immediately forsake you; whereas, on the contrary, if you behave yourself towards him as you ought, and as I most sincerely wish, you will confirm the kingdom to your posterity; no other house but ours will sway the sceptre of the Hebrews, but it will be continued to you and yours for ever. Forget not the crimes of Joab, who, through jealousy put to death two just and faithful generals, namely, Abner, the son of Ner, and Amasa, the son of Ithra: punish him for their deaths, as you shall think fit; for being more powerful than myself, he has hitherto escaped the threats of justice. I beseech you to do all the good offices you can for the sons of Barzillai, the Gileadite, not under the light of an obligation, but as an acknowledegment for the great benefits I received from their father during my banishment, which I reckon as a debt incum­bent on our whole family to discharge. As for Shimei, the Benjamite, who reviled me in the days of my persecution, and whom I after­wards pardoned, you may act with him as you think proper; but I would not have him escape unpunished.’ ^(a)

A short time after David had delivered this ex­hortation to his son, he gave up the ghost, David [...] parts [...]. in the [Page 115] 71st year of his age, and 40th of his reign; seven of which he governed in Hebron, and thirty-three in Jerusalem ^(a).

He was a man of most distinguished courage, and possessed all the qualities necessary for the forming of a great king. He was temperate, meek, boun­tiful, and humane, and never stained the greatness of his authority in any instance, except in the case of Uriah's wife. He left a greater treasure behind him than had been done by any of his predecessors; and the purposes to which he assigned the greater part of it rendered his name immortal ^(b).

He was buried at Jerusalem with great pomp and magnificence; and his son Solomon deposited in his monument an inestimable treasure. Some idea may be formed of the great riches Solomon deposited in his father's tomb from the following circumstances.

When Antiochus, surnamed the Pious, the son of Demetrius, laid siege to Jerusalem, Hyrcanus, the high-priest, offered him a certain sum of money if he would raise the siege, and draw off his army. This proposition was accepted by Antiochus; upon which Hyrcanus, not having any other method of fulfilling the treaty, broke open David's tomb, from whence he took 3000 talents of gold, with part of which he paid the sum agreed on, and Antiochus immediately raised the siege.

Many years after this king Herod opened another part of David's tomb, from whence he took treasures of great value; of which we shall speak more at large in the Sixteenth Book of this work.

CHAP. I.

THE virtues and prowess of king David, with the singular benefits his subjects de­rived from him, considered both as a states­man and warrior, during an auspicious reign, have been fully treated of in the foregoing book.

1 K [...]gs ii. Solomon's a [...]ce [...]ion to the throne amidst the acclamati­ons of the people.On his demise his son Solomon, who had been by him declared king of Israel, assumed the reins of govern­ment amidst the joyful acclamations of the people. He received, upon the occasion, the congratulatory addresses of the heads of all the tribes, with their warmest wishes that he might rule long and happily.

Solomon, however, was no sooner seated on the throne, than a circumstance occurred, which, though disagreeable, laid him under a necessity of putting into speedy execution the commands of his dying father. Adonijah, his elder brother, who, during the life of David made several bold attempts to gain possession of the regal authority, Ad [...]ah [...] to Bat [...]heba to [...] the king's perm [...]sion [...] [...]rry Ab [...]hag. now applied to Bath­sheba, the king's mother, and saluted her with those blandishments which seldom fail of effect. When he perceived that she was rendered complacent by his assiduities, he intimated, "That though the crown was his right both by seniority, as well as the will of the people, yet, as it was transferred to Solo­mon, her son, according to the Divine pleasure, he was contented to act in subordination to him, and perfectly satisfied with his present station; that he had only to request of her that she would use her interest with her son to obtain the royal consent to his taking Abishag to wife." Bathsheba immediately promised to comply with his request, and encouraged him to hope for a joyful event, persuaded, that her son would hardly refuse the joint petitions of two of his nearest relatives, in a matter of such importance as the present. She accordingly repaired to the king upon the subject of Adonijah's request. Solo­mon received his mother with every token of duty and affection, conducted her into the palace, and placed her on a throne at his right hand. When she was seated, she entered upon the business, and in­formed her son that she had a suit to prefer, which, if he should refuse, would affect her in the most sen­sible manner. Solomon in the most compliant terms, desired her to lay her commands upon him, [...] as it was his duty to grant whatever she should ask. Without farther ceremony she then interceded with him for his royal permission that his brother Adonijah might take Abishag to wife.

The king, [...] highly incensed at the subject of her re­quest, dismissed his mother abruptly, observing, ‘that Adonijah had aspiring views; that he might have been more explicit, and requested of him the resig­nation of the kingdom to him upon the claim of seniority, and sepecially as he had such powerful friends as Joab, the general, and Abiathar, the high priest, to back his pretensions.’ To frustate at once his presumptuous designs, he sent for Benaiah, [...] the captain of the guards, and commanded him to put Adonijah to death ^(a). Summoning Abiathar, the high-priest before him, he told him, "that although [Page]

[Page 117] his treacherous behaviour merited death, he would spare his life in consideration of the services he had rendered his royal father, [...] and particularly the assist­ance he afforded in bringing back the ark; but that as for his punishment, he should be for ever banished his presence for his perfidy in repeated instances, and deprived of the dignity of the high-priest­hood, as he had rendered himself unworthy of that sacred function"

[...] high- [...]sthood [...]ferre [...] [...] the [...] of [...] to [...] of [...].This circumstance gave occasion for transferring the sacerdotal dignity from the family of Ithamar (as had been foretold to Eli, the grandfather of Abi­athar) to that of Phineas, in the person of Zadock. Those who were of the family of Phineas, but lived in private stations during the time the high-priest­hood continued in the house of Itham [...]r, were, com­puting from Eli, the first that received it; Baccias, the son of Joseph; Jonathan of Baccias; Marceoth of Jonathan; Arapha of Marceoth; Achitob of Ara­pha; and Zadock, the son of Achitob, who was first made high-priest in the reign of David.

Joab, the general, alarmed at the punishment of death inflicted on Adonijah, [...]ab [...] the altar [...] protec­ [...]. and conscious that, from his own treachery, he merited the same, fled for sanc­tuary to the altar, apprehending, from the king's known veneration for religion, that he should there­by be protected. But when the king was informed that Joab had taken sanctuary, he commanded Be­naiah to raise him from the altar, and bring him to the tribunal of justice, to answer the charge alled­ged against him. Joab would not leave the altar, averring, [...] there be­ [...] [...] the [...]. that if he must die, he would die there. When Benaiah reported his resolution to the king, Solomon commanded his head to be cut off there, as a just punishment for the execrable murders of Ab­ner and Am [...]sa, the two captains of the host, in violation of the laws of justice, humanity, and ho­nour. Orders were likewise given by the king to Benaiah to see his body interred, and a memorial to posterity of his flagitious crimes, [...] La [...]ock [...]cceed [...] and [...] their [...]. and an acquital of himself and his father from the imputation of rigour on the death of Joab. Benaiah, having exe­cuted his commands, succeeded Joab as commander in chief, as did Zadock, Abiathar as high-priest.

With respect to Shimei, Solomon gave express or­ders, that he should build him an house in Jerusa­lem, [...] is [...] to Jerusalem [...] pain of [...]. be confined to that spot, nor pass the brook Hebron upon pain of death. He was also enjoined, in confirmation of the king's will and pleasure, to make a solemn oath to obey the orders. Shimei acknowledging the candour and clemency of the king, readily made an oath of compliance, and, leav­ing his own country, Transgresses the king's command, & violates his oath took up his abode in Jerusalem. About three years afterwards two of his servants ran away from him, and hearing that they were at Gath, he went over the river in quest of them. On his return the king received intelligence of it; and such was his displeasure at his abuse of his cle­mency, and contempt of his commands, as well as violation of his own solemn oath, that he expressed himself to the delinquent in terms to the following effect: "Didst thou not solemnly swear to me, that thou wouldst never depart this city to the day of thy death? Now, like an impious, perjured wretch, thou hast violated thine oath, and for this most heinous of crimes thou shalt die. Remember, that Divine ven­geance, sooner or later, will find out the offender, and that forbearance will aggravate the punishment. Justice is due to the indignities thou didst offer my royal father. Shimei is put to death. Think of these things, and vindicate thy self if thou canst." Upon this Benaiah put Shi­mei to death at the king's command.

CHAP. II.

1 King [...] iii. Solomon marries the daughter of Pharaoh.SOLOMON having firmly established himself on his throne, avenged himself of his enemies, and conciliated himself to his friends, took to wife the daughter of the king of Egypt. His next concern was to rebuild the walls of Jerusalem upon a more extensive and defensible plan than the former; Rebuilds the walls of Jerusalem. after which he applied himself to the administration of public Justice. Nor was his youth any impediment to him in the execution of his duty as king, His extra­ordinary and unex­ceptionable conduct. re­specting either the awarding of Justice, the enforcing of the laws, or the fulfillment, with religious reve­rence, the commands laid upon him by his venerable father in his dying moments. Nay, his conduct was such in general, as might have become the gra­vity and judgment of an old and experienced mo­narch.

In this interval of profound peace both at home and broad, he resolved to go to Hebron, Goes to Hebron to sacrifice. and sacri­fice to God upon the brazen altar that was erected by Moses, in acknowledgement of the many mer­cies he had received. He accordingly repaired thither, God pro­mises what ever he should ask. and offered a thousand victims for a burnt offering. This distinguished instance of pious zeal was so pleasing in the sight of the Almighty, that he appeared to him in a dream the following night, and commanded him to ask of him some gifts he was ready to bestow, as a reward for his dutiful and grateful regard. Solomon asked that which was most excellent in itself, what the bountiful donor could bestow with the greatest approbation, and what was most profitable for man to receive. He did not desire either gold or silver, nor any of those gra­tifications, to which mankind in general, and young persons in particular, are too fondly attached. On the contrary, his petition was, ‘Give me, O Lord, He makes the best choice. a sound mind and a good understanding, where­by I may judge the people according to truth and righteousness.’ This petition was so acceptable to the Almighty, that he not only promised him wisdom and understanding in such a degree as no other mortal ever possessed, but glory, riches, I [...] promised the grant of his petition. and victory over his enemies; and further, that the go­vernment should remain in his family for many years, if he continued righteous and obedient to him, and trod in the steps of his pious father. Solomon gratefully acknow­ledges the Divine bounty. When Solomon heard these words he awoke, leapt from his bed, worshipped and gave thanks; after which he returned to Jerusalem, offered great sacrifices before the tabernacle, and feasted all the people.

In those days a difficult case was brought before him to determine; 1 Kings iii. An hard case in law is pro­pounded to Solo­mon. and I think it necessary to explain the matter, in order that the reader may form a judgment of Solomon's abilities and rectitude, and that future kings may follow his example, in points which affect the interests of their subjects.

Two harlots applied to him for justice. The plain­tiff first related her tale in words to this purport. ‘This woman, O king, and I dwell together in one house. We both bore a son at the same hour. On the third day the woman against whom I pre­fer my complaint overlaid her son and killed him; then taking mine to herself as I was asleep, laid her dead son in my arms. Being desirous, in the morning, of giving the infant the breast, I found it was not my own; and persuaded that it was this woman's dead child, I demanded my own; but not being able to obtain him, I had recourse to my lord the king for justice. For, as we were alone, and there is no evidence to convict her, she ob­stinately perseveres in a denial of the fact.’

When this woman had finished her tale, the king demanded of the other what she had to say in her de­fence. Upon her denial of the charge brought a­gainst her, and affirming that her child was living, and that of her opponent dead, and none present be­ing able to decide the point in controversy, the king devised the following method of discovering the merits of the cause. He ordered both the dead and living child to be brought in; then commanded one of his guards to fetch a sword, and cut both the children in halves, that each of the women might have half the living and half the dead child. This was deemed a trifling proceeding at first; but it caused the real mother of the living child to exclaim against it, and consent that the child should be de­livered to the other woman as her own, declaring she would be satisfied with [...]e life of the child, and with the sight of it, although it were esteemed the other's. The other woman submitted to the judg­ment, and was ready to see the child divided; nay, seemed to take a pleasure in seeing the mother tor­mented. [Page 118] Now the king wisely inferring that their respective behaviour, upon the occasion, was, from the impulse of their passions, adjudged the child to her who cried out to save it, as the real mother, and condemned the other as a wicked woman, who had not only killed her own child, but was endeavouring to destroy that of her friend ^(a). Solomon's determina­tion [...] approved. This determinati­on was applauded by the multitude as an evident token of the king's extraordinary sagacity, and they ever after looked on him as a prince endowed with a Divine understanding.

1 Kings iv. Princ [...]pal officers.Solomon's great officers were the following: Uri, the son of Hur, presided over the tribe of Ephraim, including Bethlehem. Aminadab, who married the king's daughter, had the region of Dora and the sea coast under him. The great plain was under Benaiah, the son of Achil. He also governed all the country as far as the river Jordan. Gabaris, the son of Geber, ruled over Gilead and Gaulanitis, as far as mount Libanus, and had under him sixty large and well fortified cities. Ahinadab, who married another of Solomon's daughters, directed the affairs of Galilee up to Sidon. Baanah had the sea coast about Asher. The mountains Itabar and Carmel, and all the Lower Galilee to the farther side of Jordan, was under the command of Jehoshaphat; as was the whole country of the Benjamites under that of Shimei. And Tabar governed the country be­yond Jordan. These governors were all under the superintendance of one lieutenant-general.

The people cultiv [...]te the arts of peace.The Hebrew nation, and particularly the tribe of Judah, were now in a flourishing condition; for as they enjoyed the invaluable blessings of peace and plenty, unmolested by the distractions and tu­mults of war, they applied themselves to agricul­ture and other arts, and by that means advanced both their fame and fortunes.

The king had likewise other rulers, who were over the land of Syria, and other barbarous parts between Egypt and Euphrates, and these collected the receipts from the tributaries. These people con­tributed towards the daily supply of the king's table thirty measures of meal, ten fat oxen, twenty oxen out of the pastures, The mag­nificence and splen­dour of Solomon. and an hundred fat lambs, be­sides deer, birds▪ fish, and other sporting produc­tions. He had so vast a number of chariots, that there were forty thousand stalls provided for the horses that belonged to them, besides twelve thou­sand horsemen that were his guards; the half of whom were quartered at Jerusalem near his person, and the other half distributed throughout the villa­ges adjacent to the city. The same officer who superintended the supply of the king's table was commissary-general for the houshold.

Solomon's wisdom.The wisdom and knowledge of Solomon were so great, that he exceeded the ancients in philosophical attainments, and was infinitely superior to the Egyp­tians, His [...]m­mense lite­rary pro­ductions. who were reputed to be the most accomplish­ed people of their age. He also excelled the most ce­lebrated of his countrymen and cotemporaries: those were Athan, and Heman, and Calcol, and Dodan, the sons of Hemahon. He composed fifteen hun­dred books of poems, and three thousand of para­bles and similitudes. He wrote an history of plants, from the cedar to the hyssop; as also of beasts, and living creatures in general; for he was a consummate natural philosopher, and therefore perfectly▪ acquainted with their respective proper­ties. He adapted the universal knowledge with which God had favoured him to the good of man­kind, according to their particular exigencies. He composed incantations for the cure of diseases, and left behind him a prescribed method for the expel­ling of demons, and this method is of great force even at this day. I saw one Eleazar, El [...] c [...] D [...] in the presence of Vespasian, his son, his officers, and a multitude of his soldiers, dispossessing people of demoniacal spirits. This was his method: he put a ring, that had a root of one of those sorts prescribed by Solo­mon, to the nostrils of the person possessed, which, by the smell, caused the expulsion of the demon, when Eleazar, reciting the name and incantations of Solomon, adjured it never to trouble him more. Eleazar, in order to demonstrate that he had such a power, placed a cup of water a little distance from a man who was possessed, and adjured the demon, on his leaving the man, to overturn it, and thereby make it known to the spectators that he had quitted him. This proved the extraordinary abilities of Solomon, to confirm which I have inserted this narrative.

When Hiram, king of Tyre, who had lived in friendship with the late king of Israel, 1 Ki [...] [...] Hi [...] [...] heard of So­lomon's accession to the throne on the demise of his father, he sent ambassadors to congratulate him on the occasion. Solomon, on their return, sent an epis­tle to Hiram couched in the following terms:

Solomon's epistle was highly approved by Hiram, who returned him this answer:

Copies of these epistles remain to this day, Jo [...] app [...] the [...] rec [...] pro [...] the [...] tru [...] ▪ being preserved not only in our own, but the Tyrian re­cords; [Page]

[Page]

[Page 119] so that, for satisfaction, any one may apply to the keeper of those records, in which will be full confirmation of what we have advanced. I refer the reader to this proof to acquit myself of the charge of stating any thing but matters of fact, or compiling an history of subjects doubtful and unauthenticated in order to deceive and amuse at the same time. The merit of an historian centers in an undeviating adherence to facts, from which, if he swerves, no consideration can exculpate him; so that we desire nothing that we advance may be admitted, unless we appear able to demonstrate its truth by the most undeniable authority.

[...]Solomon was highly pleased with the ingenuous and frank behaviour of the king of Tyre, in token of which he ordered him a yearly present of two thousand measures of wheat, and likewise two thou­sand vessels of oil, and as many of wine, containing each seventy-two quarts. This was an earnest of friendship between these two kings, which was daily more and more confirmed.

[...] for [...] o [...] the [...].The king laid a tribute on the people in general, to provide thirty thousand workmen, including ar­tificers and labourers, whose employ he rendered easy, by an impartial and candid distribution of time. He appointed ten thousand to cut timber upon Mount Libanus for the space of one month, who were then to be releived by the next ten thou­sand, and so on throughout, by which means each ten thousand were regularly and statedly employed, and h [...]d an equal proportion of labour and rest. Adonir [...]m was appointed superintendant of the whole work. There were also seventy thousand strangers left by David, who were to carry stones and other materials, and eighty thousand stone-cutters or masons: of these thirty-two thousand were overseers. They were ordered to cut out large stones for the foundation of the temple, and have them wrought upon the mountain ready to be con­veyed thence to Jerusalem. [...] to [...]. Hiram's people were also employed in this preparatory work.

Solomon began to build the temple in the fourth year of his reign, in the second month, which the Macedonians call Artemisius, and the Hebrews Jar; four hundred and eighty years after their exit out of Egypt. It was also in the reign of Hiram, king of Tyre, and two hundred and forty years after the building of that city. And the whole, notwith­standing its prodigious extent, and the great num­ber of different apartments contained in it, was fully compleated in less time, by upwards of 190 years, [...]ription [...] the [...] than was taken to build the famous heathen temple of Di [...]na in the city of Ephesus.

By order of the king the foundation of the temple was laid very deep, and the materials were such as would resist the force of time and other incidents. These were so united and wedged into the rock, as to become a basis for the superstructure to be erected over it. The walls were all of white stone, from the ground to the roof. The height and length were each sixty cubits, and the breadth twenty. There was also another building, of the same dimensions, raised above it; so that the entire altitude of the temple was an hundred and twenty cubits; its front was to the cast. The porch, next to the entrance, and twenty cubits in length, ten in breadth, and an hundred and twenty in height. There were also built round about the temple thirty small rooms, in the form of galleries, opening one into another: each of these rooms was five cubits in length and breadth, was in height twenty. Above these were two other floors of the same form and proportion, reaching altogether to the lower part of the fabric; for these galleries were raised no higher than the top of the first story. The roof, that covered in the whole, was of cedar; and every partition had its peculiar roof, independent of any other; but they were all fastened together by long and large beams, so that they ap­peared but as one piece. Under these beams were several displays of carving and gilding. Indeed, the whole fabrice was so ornamented, that its transplend­ance dazzled the eye of the beholder. The whole structure of the temple was of polished stone, put to­gether with such art, that no joint was to be seen, or the least sign of an instrument of architecture; but as if, without any use of them, the entire materials had naturally united together; and the agreement of one part with another, seemed rather to have been the effect of Providence and nature, than the production of art or human invention.

The king had an admirable contrivance for an ascent to the upper part, which was by winding stairs, cut through the thickness of the wall; for the second story had not a large door at the east end, as the lower had. The inside of the temple was lined with cedar, and the junction of the beams by iron-work added great strength to the building.

Solomon caused the temple to be divided into two parts; that is, the inner part, or Holy of Holies, The tem­ple divided into the sanctuary and the most holy places. of twenty cubits square, which was inaccessible; and the other of forty cubits, which was assigned to the use of the priests. In the partition-wall, be­twixt the inner and outer part of the temple, were large cedar doors, superbly gilded and elegantly carved. There were also veils of different colours, beautifully interwoven with variegated flowers, to be drawn before those doors.

He also dedicated for the most holy place two cherubims of massy gold. The golden cherubims. They were each five cubits high, and had two wings stretched out to the same extent; so that▪ with one wing they might touch the south side, and with the other the north. With the other two wings they overspread the ark, that was placed between them.

The very floor of the temple was overlaid with gold. In a word, there was no part, The whole work sump­tuous and magnificent beyond de­scription. internal or external, but what was covered with gold; nor was there any thing wanting that could contribute to its splendour and magnificence.

The king sent for an eminent artificer from Tyre, whose name was Chiram. His mother was of the tribe of Naphthali, and his father, by extraction, Chiram the princi­pal arti­ficer. an Israelite. This man's chief skill lay in working in gold, silver, and other metals. He was, there­fore, employed in the most curious pieces of me­chanism about the temple, according to the direc­tion of Solomon. He cast two brazen hollow pil­lars four fingers thick in the metals, eighteen cubits in height and twelve in circumference. Two chapiters of brass for the tops of the two pillars, five cubits each. These were covered with a kind of brass net-work; and below them were flowers, 1 Kings vii. Two pillars of brass. or lily-work, of the same contrivance, with two rows of pomegranates hanging down, Divers cu­rious pieces of work­manship. an hundred in each row. One of these pillars was placed at the entrance of the porch on the right-hand, and called Jachin; the other on the left, and called Boaz.

Solomon also caused this artificer to make a brazen sea, The brazen sea. the figure of which resembled an hemisphere. This vessel was also called a sea, from its largeness; for the laver was ten feet in diameter, and cast of the thickness of a palm. The middle rested on a stout pillar, that had ten spirals round it, and that pillar was a cubit in diameter. Around it were placed the figures of twelve oxen, facing, by three and three, the four cardinal points, north, east, west, and south. This brazen sea contained three thousand baths.

There were also made ten brazen bases for so many quadrangular lavers: The [...] lavers. the length of each of these bases was five cubits, and the height six cubits. The several pieces were cast apart, and then thus put together. There were four small quadrangular pil­lars, one of which stood at each corner. These had the sides of the base fitted to them on each quarter: there was a three-fold partition: every interval had a border fitted to support the laver, upon which was engraven in one place a lion, and in another place a bull and an eagle. The small pillars had small ani­mals engraven on the sides. The whole work was elevated, and stood upon four wheels, which were also cast, had leaves and spokes, and were a foot and an half in diameter. It was admirable to observe with what exactness the spokes of the wheels were turned and united to the sides of the bases, and, in­deed, the curious manner in which the whole was wrought. This was their structure. Certain shoul­ders and hands stretched out held the corners above, upon which rested a short spiral pillar, that lay under the hollow part of the laver, resting upon the fore­feet of the eagle and the lion, which were adapted to them, insomuch that those who viewed them would [Page 120] imagine they were of one piece. Between these were engravings of palm-trees. This was the construc­tion of the ten bases.

The brazen lavers.To these bases he made ten lavers of the same me­tal, each containing forty baths, the height four cu­bits, and the diameter the same. These ten lavers were set upon as many bases, that were called m [...]che­noth. They were all placed in the temple; five of them on the left hand, on the north side; and the other five at the south side, on the right, looking towards the east. In the same place also was the brazen sea. They were all filled with water. The sea, for washing the hands and feet of the priests, upon entering the sanctuary, and ascending the altar; and the lavers for cleansing the entrails of the beasts, and other parts of the burnt-offering.

The brazen altar.He erected also a brazen altar, of twelve cubits in length and breadth, and ten in depth, for the service of the Holycausts, providing the same with all the necessary vessels, made of the purest brass.

Diver ta­bles.The king likewise dedicated a great number of tables, and one of pure gold for the shew-bread, larger than the rest. There were many others not much inferior to that for the shew-bread, sufficient to hold twenty thousand golden vessels, and forty thousand silver ones.

He also provided twelve thousand candlesticks, according to the appointment of Moses. One of them was peculiarly dedicated to the service of the temple, to be kept burning in the day time, accord­ing to the law. The table for the shew-bread was placed on the north side, over against the candle­stick, The golden altar. which stood on the south: but the golden al­tar stood between them. All these vessels were contained in the fore part of the temple, which was forty cubits long, and were before the veil of the Holy of Holies, where the ark of the covenant was to be kept.

There were also made pouring cups, in number eighty thousand, and ten thousand golden vessels, with twice as many of silver. The rest of the vessels belonging to the temple. There were eighty thousand golden dishes, and twice as many of silver, for the purpose of offering kneaded fine flour at the altar. Golden measures, such as the mosai­cal hin and assaron, twenty thousand, and as many of silver. The golden censers, in which they car­ried the incense to the altar, were in number twenty thousand. The other censers, in which they car­ried fire from the great altar to the smaller one within the temple, were fifty thousand.

The sacerdotal garments, which belonged to the high priests, with the long robes, and the oracle, and the precious stones, were a thousand. But there was but one crown, upon which Moses in­scribed the venerable name of one Supreme, and that hath remained to this day. There were also made ten thousand sacerdotal garments of fine linen, Priests habits. with purple girdles, for priests in ordinary; and two hundred thousand trumpets, according to the institution of Moses: Vestments for the Levites. also two hundred thousand garments for the Levites, who composed the choir. These were furnished with four hundred thousand musical instruments, as harps, psalteries, and the like, Musical in­struments. made of a mixed metal, between gold and silver, to accompany the voices.

These expensive and magnificent preparations were made towards the advancement of this mighty work, undertaken for the honour of the Divine Being; nor was there any thing wanting that could express the pious zeal of the Founder, or tend to animate that of the people in general. When the preparatory part was executed, the church-articles were deposited in the sacred treasury, and set apart for religious uses.

Round about the temple was a partition, called in the Hebrew, Gison: it was raised to the height of three cubits, in order to exclude the multitude from the place into which the priests only were to be ad­mitted. Fences & partitions in & about the temple. Beyond this partition was another building, with large galleries about it, and four stately gates, that opened each towards one of the four quarters. The doors were plated and inlaid with gold. Into this place people entered in common, provided they were duly observant of the laws.

The erecting of this outward building was an un­dertaking stupendous beyond description. There were such depths to be filled up as must strike the in­clining gazer with horror. Ten hundred cubits to be brought up to a level with the top of the moun­tain, to make the work regular, and the ground even. This was encompassed with a double row of cloisters, supported by pillars of native stone. The doors were of silver work, and the roof and wain­scots of cedars highly polished.

When king Solomon had finished this stupendous fabric in the short interval of seven years, which, 1 Ki [...] considering its magnitude and numberless orna­ments, as well as almost infinite appurtenances, seems to require the extent of ages to accomplish, A [...] summon of the p [...]ple [...] Je [...] he wrote to the elders, and heads of the tribes, to summon the people up to Jerusalem, to see the temple, and to assist in removing thither the ark of the covenant. The resolution was duly notified; and, in the seventh month, which the Hebrews call Th [...]ri, and the Macedonians, Hyperberetaeus, The [...] ta [...] and [...] in [...] to Je [...] ­salem. they were, with much difficulty, assembled. The feast of tabernacles happened to fall at the same time, which, by the Hebrews, is accounted the most solemn of their festivals; so the priests carried the ark, and the tabernacle which Moses had pitched, together with the vessels appertaining to the al­tar, and lodged them in the temple. The king himself, and the whole congregation, with the Levites, proceeded then with their sacrifices and oblations, sprinkling the ground as they passed with blood, and burning an immense quantity of incense, till the very air itself seemed to have im­bibed the most fragant odours, and, as it were, transfused them throughout the multitude, who in­ferred, from so pleasing a circumstance, that it was an indication of the Divine Presence, vouchsafing to honour the temple thus newly built and dedica­ted unto himself; for the whole congregation ex­pressed tokens of joy and exultation, during the course of the time in which they were transporting the ark into the temple.

When they were come to the most sacred place, [...] where it was to be deposited, the multitude with­drew, and the priests, who brought it, placed it un­der the two cherubims▪ which, environing it with their wings, as framed by the artificer, covered it as under a tent or copul. It contained nothing else but the two tables of stone with the ten commandments graven upon them, as delivered to Moses upon mount Sinai. The candlestick, table, and golden altar, were placed in the same order now in the sanctuary, as they were at first in the tabernacle, when they offered their daily sacrifices. The brazen altar, by order of Solomon, was placed directly against the door, that when it was opened, a full view might be exhibited of the magnificence of the sacred solemnities. The rest of the vessels were collected and deposited in the temple.

When the ark was properly disposed, and the priests had withdrawn, a thick cloud hovered over the place, not resembling that which portends rain and storms, but of a more temperate kind, A [...] of [...] and such as had, upon former occasions, indicated the Divine Presence and approbation; so that the pre­sent was looked upon as a token of the same, and that the grand object of their worship would deign to dwell amongst them in the temple they had de­dicated to his service.

While the people were intent upon the awful so­lemnity before them, the king arose and addressed the Almighty, in a stile and manner suitable to the importance of the occasion. His prayer was to this effect: ‘Father of all, thou that inhabitest eternity, The [...] and hast raised out of nothing the stupendous fa­bric of this universe, the heavens, the air, the earth, and the sea; thou that fillest the whole, and every thing that is in it, and art thyself unbound­ed and incomprehensible; look down in mercy upon thy servants, who have presumed to erect a temple to the honour of thy sacred Majesty. Vouchsafe then, Lord, to hear our prayers, and ac­cept our oblations. Thou that feest and hearest all things, look down from thy exalted throne, and deign to give ear to the supplications of thy people in this place. Thou that never failest to assist them who call upon thee, grant us thy aid, and afford us thy gracious favour.’

After this solemn address to the Supreme Being, Solomon directed his attention to the multitude, and [Page]

[Page]

[Page 121] in a pathethic speech, represented to them the many instances in which the Divine Power and Providence had been exerted in their behalf. [...] people. He laid before them the important things that had been revealed to his father David (some of which were past, and others were to come) concerning himself, his succes­sion to the throne, his building of the temple, the establishment of the family, and the prosperity of the nation. The use he made of these remarks was, to admonish them to bless God for mercies received, in consequence of his gracious promises, and to rely on the same infallible word for the fulfilment of what had been predicted concerning greater blessings.

[...]lomon's [...]peculation [...] the [...] of the [...]vine [...]dness.After this brief, but significant discourse, to the multitude, the king again turned toward the temple, and, with his right hand uplifted, thus again, in an humble address, applied himself to the Almighty. ‘Lord, what are all the returns of which man is capable, compared even with the least of thy mer­cies? O! how can we requite the smallest of thy bounties? All that we can do is to render thee praise acknowledgement and thanksgiving. This is indeed, an honour conferred upon mankind, in distinction from all other creatures; so that it be­comes my bounden duty to adore and praise thy holy name for the singular favours bestowed on our house and thine infinite goodness towards the whole people of Israel. Be pleased, therefore, to accept our most grateful acknowledgements in the only way we are capable of expressing them: First, for thy singular goodness to my deceased father, in raising him from a state of obscurity to the highest pitch of glory; and next for making good to thy servant before thee, all thy gracious pro­mises in his favour. Continue thy bounty to us, as to thy chosen people. Preserve, prosper, and perpetuate the government in our house, accord­ing to thy gracious promises to my father, living and dying. Let thy holy spirit descend upon this temple; [...] for the prospe­ [...]y of the [...] and the people. and though heaven and earth cannot contain thy glorious Majesty, much less a fabric wrought by the hands of mortals, deign to afford it thy Divine presence and protection. Preserve it from the power of enemies as thine own, and set apart for thy peculiar service. If this people, by their offences, should at any time provoke thee, in just displeasure, to visit them with famine, pesti­lence, or any other judgment, be pleased. O Lord upon their humble supplications to thee in thine own house, to accept of their repentance, and deliver them from their afflictions. This I most humbly implore, not only for the Hebrews, but for all people in general, who shall offer up their prayers to thee in this holy place. Hereby it will appear to the whole world, that this is thy house, and that we are thy people; and further, that such is our good-will to mankind, as to de­sire that they may all participate of the blessings of thy providence.’

After this humble address to the Father of Mercies, Solomon cast himself on the ground, [...]g [...]lar taken of [...]e Divine [...]proba­ [...] and acceptance [...] the de­ [...]ca [...]ion [...]nd the [...] [...]ace and worshipped in the most lowly posture, then arose, and offered sa­crifices upon the altar, having the satisfaction of be­ing assured, by an evident token, that his oblations were acceptable to the Almighty: for a flash of fire from above rushed with violence upon the altar, and instantly consumed the offerings. The whole mul­titude looked upon this prodigy as a demonstration of the Divine Presence, and therefore fell prostrate in humble adoration of God's goodness, in thus [...]ning both the worship and the temple. Upon this the king proceeded to offer praises and thanksgivings, and exhorted the multitude to do the same, as now having sufficient indications of God's special favour towards them. He enjoined them to pray for the continuance of his mercies, and especially his Divine grace, that they might live in holiness and righteous­ness, [...]lomon prints [...]e [...]ience [...] the laws [...] Mose [...]. and the strictest observance of thosse precepts which God had given them by Moses. This he re­commended as the only means of securing the hap­piness of the Hebrew nation, and, indeed, rendering them blessed above all nations upon the face of the earth: observing furthermore, that the best way to secure their felicity, was to persevere in the paths by which it was obtained.

When the king had thus spoken he dismissed the assembly, having first completed his obligations for himself and his people: they consisted of twelve thousand calves, and one hundred and twenty thou­sand lambs. This was the first blood that was spilt in the temple, and the Hebrews, with their wives and children, feasted thereon. The feast of tabernacles There was also celebrated at the same time, with great solemnity, the feast of tabernacles, which lasted fourteen days, at the king's expence.

After these solemnities were duly performed, and nothing omitted that related to the Divine worship, the people returned to their respective habitations, warmly acknowledging the wisdom, care, and bounty of the king, and adding their prayers to God for the continuance of his life, and the prosperity of his reign. They also joined in hymns and psalms of thangsgiv­ing to the fountain of all their mercies, and expressed, in every instance, tokens of joy and gratitude.

The ark being brought into, and deposited in, 1 Kings viii the temple, and the beauty and magnificence of that glorious structure exposed to view, the congrega­tion dispersed. The king in a dream, was assured that his sacrifices had been accepted, Assurance given by God to So­lomon, that his prayers was heard. and his prayers heard by the Almighty; that he would preserve the temple and make it the place of his abode; that is, so long as he himself, his people and posterity, should continue to walk before him in pureness of heart, according to the example of David, his father. Upon that condition he was promised to be advanced to the summit of earthly glory, and that a prince should never be wanting of that line of the tribe of Judah, to sway the sceptre of the throne of Israel. The bless­ings of o­bedience. But that, on the contrary, if ever they should depart from the Divine ordinances, and fall into idolatary, they should be extirpated from the face of the earth, and Israel be no more a people; but, after having sustained all the ravages and calamities of war at home, be turned into the wide world as vagabonds and exiles. He was further assured, that, in case of such apostacy, the temple, lately erected by the Di­vine permission, should be ransacked by the hands of barbarians, and the city of Jerusalem itself laid in ashes by an inveterate and inexorable enemy. Nay such should be the devastation as to exite the won­der of mankind, that a people, Curses of disobedi­ence. so lately the envy of nations, for their power, opulence, and renown, should so suddenly be reduced to the most abject state, by the very hand which had exalted them. Then should they too late, under the sharpest stings of conscience, exclaim, ‘We have forsaken our God, abondoned the laws and religion handed down by our forefathers, and thus are we punished for our sins and transgressions.’ This was the pur­port of what was communicated to Solomon in the vision, as we have transmitted in the sacred records.

After finishing the temple, as before observed, 1 Kings ix. Solomon builds him­self a pa­lace. in the course of seven years, the king laid the founda­tion of his palace, in the perfecting of which he was thirteen years; for he was not so zealous for the ac­complishment of this undertaking, as he had been for that of the temple. The building of the temple, a work of vast extent and importance, was greatly furthered by the Divine blessing and assistance, or it could not have been completed in so short a space of time. But the palace which was a building much inferior in dignity to the temple, both on account that its materials had not been so long beforehand pre­pared and also as it was an habitation for kings only, and not for the One Supreme God, was longer in finishing. It was, however, a very magnificent struc­ture, and did honour both to the prince and people. But to form an adequate idea, and gratify the curio­sity of the reader, it will be necessary to enter upon a description.

This palace was an extensive and curious build­ing, supported by many pillars, Descrip­tion of So­lomon's palace. after the manner of a common hall, for the purpose of hearing causes and determining suits. It was an hundred cubits long, fifty broad, and thirty high▪ nor could it be less capacious to contain the vast multitudes that throug­ed thither from all quarters to obtain justice. It was supported by sixteen square columns of cedar Its roof was of the Corinthian order; and it had folding doors curiously wrought, and so as to render it at once firm and ornamental. In this hall was another edifice of thirty cubits square, raised upon massy [Page 122] pillars. In one of the apartments was a throne of state, whereon the king himself sat personally in judgement. Next to this was the queen's house, and other buildings adapted for the purpose of retirement and recreation. These were fitted up with cedar, and raised upon stones of ten cubits square, which were partly plain, and partly overlaid with the most precious marble, after the manner of magnificent palaces or temples. The rooms were hung with three depths of the richest hangings, and ornamented with images in sculpture, representing trees, plants, branches, and leaves, all so curiously wrought as to appear to the eye as if they were in motion. The re­mainder of the space, up to the ceiling, was embel­lished with delicate party coloured figures, upon a ground of white. Besides these there was a great variety of other chambers, long and spacious galle­ries, superb rooms of state, and others for feasting and entertainment, adorned and furnished with ser­vices of plate and massy gold. Indeed the variety and extent of the royal palace may be said to surpass description, as they exceeded every thing of the kind in the known world, and exhibited a magnifi­cence almost beyond conception.

Solomon's throne. 1 Kings x.To complete the dignity of his character, Solomon erected a large ivory throne, with curious carved and engraved work upon it, after the fashion of a tribu­nal. There were six steps upon the ascent, and at each end of every step was the figure of a lion. There were also two lions more above; that is, one on either hand of the seat of state. As the king rested on his throne, there were arms put forth in order to receive him; and the figure of a bullock placed in a proper posture under him for his support. The whole piece was covered with gold.

When Solomon had completed these magnificent structures in the course of twenty years, through the assistance of Hiram, king of Tyre, who had contribu­ted a great deal of gold, Solomon acknow­ledges the liberality of Hiram. and more of silver, besides a vast store of cedar and cypress wood, he sent him annually, as an acknowledgement, great quantities of corn, wine, and oil, commodities of which, as an islander, he stood much in need. He also offered him twenty cities in the land of Galilee, adjoining to his own country; but Hiram, with a respectful excuse, declined acceptance. From this refusal, that part of the country was called Chabalm, which in the Phoe­nician language, signifies, It does not please me.

So great a veneration had Hiram for the sagacity of Solomon, that whenever any difficult case or mys­terious question was propounded to him, he applied to him for a solution; Friendship between H [...]ram and Solomon, who solves all difficult and intri­cate points. nor was that wise prince defi­cient in explaining the most ambiguous matters, or intricate problems. Menander, the historian, who translated the Tyrian annals from the Phoenician in­to the Greek language, makes mention of these two princes as follows: ‘On the demise of Abibalus, Hiram, his son, succeeded him in the kingdom of Tyre. Testimony of Menan­der. He lived three and fifty years, and reigned four and thirty. He raised a bank in a large space called the Great Field, and dedicated the golden pillar in Jupiter's temple. He cut down abun­dance of timber upon the Mount Libanus for the roof of temples, and demolishing ancient build­ings, he erected new ones to Hercules and Astarte. He built a statue for Hercules in the month of Peritius. He made an expedition against the Eyceans for neglect of the payment of tribute, and having overcome them, returned home. In his reign there was one Abdemonus, a young man who undertook to give Solomon, the king of Je­rusalem, a solution of all mysterious questions that were put to him.’

Testimony of Dius, the historian.Dius also writes to this effect: ‘Abibalus, being dead, was succeded by his son Hiram, who raised the east quarter of the city, enlarged the borders and brought the temple of Jupiter, that before stood apart, within its compass, as well as enrich­ed and adorned it with most valuable presents. He ordered cedar wood to be cut down on Mount Libanus for the building of the temple.’ He fur­ther writes, ‘That Solomon, the king of Jerusalem, sent problems and riddles to Hiram, upon the for­feiture of a considerable sum if he failed to ex­pound them. That such problems and riddles were not only solved by means of Abdemonus, a Tyrian, but that other cases were propounded by him to Solomon, who was to pay a great forfeit upon failure of explanation.’ Thus far goes the testimony of Dius, respecting the intercourse be­tween those princes.

The fortifications of Jerusalem being deemed in­sufficient for the defence of that spacious and opu­let city, Sol [...] [...] Jeru [...] and [...] se [...] th [...] [...] Solomon applied himself to the erecting of such towers, and the completion of such repairs, as he found requisite for the security of the place. He also rebuilt and fortified several cities of considerable note, as Asor, Magedon, in Gazara, in the land of the Philistines; the latter of which king Pharoah had taken by assault; and having levelled and slain all the inhabitants, gave it as a present to his daughter upon her marriage with Solomon. This city the king rebuilt, as it was naturally very strong, and equally useful to government in peace and in war. He also built not far distant, Betachora and Baleth, besides other places for the purposes of health and pastime, from the temperature of climate, delicacy of fruits, and conveniencies of air and water. When he had built this city, and encompassed it with strong walls, Thadamo­ra [...] Solomon he called it Thadamora, which name it bears among the Syrians to this day. The Greeks call it Palmyra.

If any should enquire wherefore all the kings of Egypt, from Minaeas, the founder of Memphis, many years before our forefather Abraham, until the days of Solomon, being an interval of thirteen hundred years, should be called by the name of Pharoah, it is deemed expedient to give them this information: Pharoah, in the Egyptian language signifies king. The [...] sons [...] the ki [...] of [...] Ph [...] I apprehend, that they went by other names from their childhood, but on coming to the exercise of the regal dignity, they exchanged the distinction of the family into that which denoted their authority. Thus it was that the kings of Alexandria, who were called formerly by other names, when they assumed the reins of government, were all called by the name of Ptolemy, from the first of their kings. Thus it is with the Roman emperors also, who upon their ele­vations to that dignity, are stiled Caesars, in conse­quence of their assumption to the sovereign power. Perhaps this was the cause that occasioned Herodo­tus, of Halicarnaffus, in his account of the successors of Minaeas, the first king of Memphis, to call them in general by the name of Pharoah, though they amounted in number to three hundred and thirty. When a woman succeeded to the government she was called by her proper name Nicaulis, the appellation of Pharoah being peculiar to the other sex. Nor can I discover from our own history, that after Pha­raoh, the father-in-law of Solomon, there was ever any other king called by that name. I am also well assured, that this Nicaulis was the queen of Egypt and Ethiopia, that came afterwards to Solomon; but of this more hereafter. I have rather dwelt upon these particulars to prove the agreement of our history and that of the Egyptians.

In process of time Solomon subdued to himself the remnant of the Canaanites betwixt Mount Libanus and the city Amathe, who, for some time, disputed their allegiance to the kings of Israel, till Solomon at last made them tributaries, [...] the [...] upon condition of furnishing him yearly with such a certain number of slaves, as was agreed upon to be employed in tilling the land, and other sorts of servility; for none of the Hebrews were subject to servile employments▪ nor would it have been proper for conquerors to de­scend to do the business of their captives. With re­spect to the Israelites, their genius lay more towards arms and military exploits. The Canaanites, in the mean time, were kept to their labour; and six hun­dred officers were appointed to superintend them in their respective employments.

The king fitted out many ships in Ezon-Geber, [...] several [...]hips. an Egyptian bay upon the Red Sea. It is now called Bernico, not far from the city of Elan. This place formerly belonged to the Hebrews, and became use­ful for shipping from the donations of Hiram, king of Tyre, who also sent him a number of skilful na­vigators and expert pilots. These served the king's officers for guides to the land of Ophir, which be­longs to India, where they went for four hundred talents of gold and brought them to the king.

The fame of Solomon's wisdom having reached [Page 123] the ears of Nicaulis, [...]lled in [...]pture [...]be [...]he queen [...] Egypt [...]nd Ethio­ [...]a pays a [...] to So­ [...]mon. queen of Egypt and Ethopia, excited in that princess, who possessed a great share of understanding, much desire to see our celebrated monarch. She wished to be satisfied by her own ex­perience, and not trust to report alone, respecting his magnificence and wonderful qualifications. With this view she set forward towards Jerusalem with a train and equipage suited to her royal dignity, tak­ing with her a number of camels, laden with gold, a variety of rich perfumes, and of precious stones. The king, upon her arrival, received her with all possible honour, courtesy, and respect, solved all the difficult questions she proposed, insomuch that she was struck with wonder at his various excellencies. She could not but admire the magnificence of his palace, the discipline and oeconomy of his houshold, [...]he is tran­ [...]ported with his wisdom and [...]gnifi­ [...]ce. and the pe­culiar grace and propriety with which he conduct­ed his affairs in general. But nothing gave her so much satisfaction as that masterly fabric called the Grove of Lebanon, which displayed such singular beauties. She was likewise infinitely pleased with the daily sacrifices, and the application, care, and veneration with which the priests and Levites per­formed their parts in the worship. The whole she beheld impressed her mind so sensibly, that in the heighth of her amazement, she addressed the king in words to this effect:

‘ [...] address [...] the king.Great prince, report is so doubtful and uncer­tain, that, without an experimental and demon­strative confirmation of the truth of what we hear, we are forced to suspend our judgement, especially when the same of things relates either to extreme good or evil. But with respect to your incompa­rable faculties, that is to the advantages of the mind in a superlative degree of knowledge and understanding, and the glory of your outward state, the rumour has been so far from partial, that it falls short even of common justice. For tho' report conveyed as much to your honour as words could express, I have yet the happiness at this present time to see much more than I heard. Bless­ed are the Israelites; blessed are the friends and people of Solomon, that stand even before him and hear his wisdom; and blessed be God for his good­ness to this land and nation, in placing them under the government of so excellent a prince.’

Nor did this great princess testify her admiration of the wisdom and magnificence of Solomon by words alone as mere professions; but, as a farther instance of the high respect she entertained for the king, she presented him with twenty talents of gold, [...] present­ [...]d be the [...]ueen and [...]olomon. together with a great quantity of aromatic spices, rich per­fumes, and precious stones to a considerable value. They speak also of a root of balsom that she brought with her, which, according to tradition, was the first plant of the kind that ever came into our country, where it has been extensively propagated ever since.

Solomon on his part was not wanting in making a suitable acknowledgment of the favours conferred upon him; for he not only presented the queen with whatever she asked, but added several articles which he thought attracted her fancy. After this reciprocal interchange of presents the queen of Egypt and Ethi­opia returned, The queen [...] to the coun­ [...]y. highly gratified, to her own country.

About the same time the king's fleet returned from Ophir (otherwise called the land of gold) bringing precious stones and pine wood in abundance. The [...]eet [...] Ophir [...] The latter was made use of for pillars and supporters to the temple and palace, and partly for the construction of musical instruments, such as psalteries, harps, and cymbals, which the Levites use in their hymns dur­ing the course of divine worship. The wood that was brought upon this occasion, was larger and finer than any that had ever been brought before. Let it not, therefore, be imagined, that this pine wood was like that which is so named by the merchants in order to enhance its value in the esteem of the purchaser. It has somewhat of the grain of the fig-tree, but is more white and glossy. It is deemed proper to make this remark that the reader may form a just estimate of so valuable a commodity.

Solomon received by this fleet six hundred and sixty-six talents of gold, exclusive of the merchants adventure, and what the governors and princes of Arabia sent him for presents. Solomon's immense riches. Of this gold he caused to be cast two hundred targets, weighing each six hundred shekels of gold, and these were hung up in the great hall of the Grove of Lebanon. He also made cups of gold and of precious stones for the purpose of entertainments, and had them embellished with exquisite art. Indeed his utensils in general were made of this rich metal. No money passed in the carrying on of this traffic; Solomon maintains an exten­sive traffic in foreign climes. for the king had many ships in the sea of Tarsus which carried out all kinds of merchandize to the remotest parts; so that his subjects exchanged their commodities for gold, silver, ivory, negroes, apes, &c. They finished their voyage usually in the course of three years.

The fame of Solomon's wisdom, power and riches, having by this time extended to the remotest parts, several of the most potent princes were desirous of being witnesses of the same, and embraced every op­portunity of testifying their veneration for his cha­racter by their submission and munificence. Noble pre­sents from divers po­tentates, They sent him gold and silver plate, purple robes, spices and perfumes of all sorts, horses, chariots, and mules for burthen, such as they thought for strength and beauty would be most acceptable to the king. In short, the richest presents were sent him from every quarter; and it was the prevailing ambition of the princes of that time to behold the magnificence, and attend to the instruction, of the renowned king of Israel.

By the presents last-mentioned, Solomon had an addition of four hundred chariots to what he had before; that is, he now had a thousand chariots, His additi­onal splen­dour and magnifi­cence. and twenty thousand horses, which, in beauty and speed, excelled all others. Their riders were also a further ornament to them, being men in the flower of their age, completely disciplined, and elegantly arrayed, with the advantage of an intermixture of golden threads with their locks, which irradiated by the sun, exhibited a most splendid view to the spectators. This was the guard which, with their accoutrements, attended the king, mounted in his chariot, and cloathed in white on particular occasions, and especi­ally in his morning excursions to a seat he had at Ethan, which, from its situation, gardens, and foun­tains, became his favourite spot.

The king's sagacity and providential care appear­ed in the minutest instances. He descends to take cognizance of the minu­test mat­ters. He did not neglect the superintendance of the high-ways that led to his pa­lace at Jerusalem; but ordered them to be paved, as well for the ease and convenience of passengers, as the support of his own regal dignity. He also dis­posed his chariots in regular order, so that a certain number should be kept in a town upon free quarter, Abundance of silver in the days of [...]. and these places were called his chariot towns. Silver was as plentiful in Jerusalem in these days as stones; and cedars, which had never been seen in Judea be­fore were now as common as sycamore trees. He gave commission to his Egyptian merchants to pro­cure him a chariot, with a pair of horses at the price of six hundred silver drachmae each; and these were sent to the kings of Syria and beyond Euphrates.

But though Solomon was become the most glorious of kings, the most favoured of heaven, and exceeded, 1 Kings xi. in wisdom and riches, all his predecessors, and indeed all monarchs upon the face of the earth, he did not persevere in this happy state to the time of his death. The latter actions of his life greatly sullied the glo­ries of the former. It is a melancholy truth, that he departed from the laws of Moses, and the religion of his forefathers; and that, prompted by inordinate desires, and not satisfied with women of his own country, he cohabited promiscuously with those of various nations, such as Sidonians, Tyrians, Ammo­nites, Idumaeans, &c. in violation of the law express­ly forbidding any Hebrew intercourse of that kind with strangers; it being natural to conclude, that strange women would allure men to the worship of strange gods. This was the true cause of the pre­caution against such marriages; Solomon falls from his former obedience to the Di­vine com­mand. for the transgres­sion of one law is but a step towards the breaking of another; and the taking of a prohibited wife would produce, of course, the embracing of a pro­hibited religion.

It soon appeared that Solomon's inordinate desires were beyond the controul of sobriety and reason. He had no less than seven hundred wives, who were [Page 124] princesses, and three hundred concubines; and the passion he had for the personal charms of some, and the captivating demeanour of others, transported him into compliances with them in the impiety of their practices and opinions, as the most effectual proof he could give them of his affection. As he grew more advanced in years, he experienced a de­cay both of his mental and corporeal powers; and as he became more remiss in the exercise of the true worship, he was the more easily prevailed on to join with these strange women in a false one ^(a): though he had been guilty of a flagrant transgression of the law before, [...]ses into idolatry. — the very figures of the bulls under his brazen sea, and in the lions afterwards, that were set as a guard upon his throne, which were directly in breach of a positive commandment. He had, at the same time, a most glorious precedent in his pious father, whose steps were recommended to his exam­ple in a vision from on high, upon pain of the Divine displeasure, and the infliction of the direst cala­mities on himself and people.

This sad apostacy highly offended the Almighty, who was pleased to send a prophet to him with a mes­sage to this affect: "That his wickedness could not be hid from God's all-seeing eye, and that he should not long go unpunished." With respect to the pro­mise made to his father, the prophet told him his government should not be taken from him while he was living; but that, after his death, his son should suffer for the iniquities of his father; Prophecy of the [...]e­ [...]it of ten tribes. not that there should be an universal defection, but that ten tribes only should revolt, and the other two continue in their allegiance to the son of Solomon, for the sake of his grandfather David, and for the sake of the temple of Jerusalem, which God had chosen for his peculiar habitation on earth.

This severe chastisement, which foretold the re­moval of Solomon from the summit of human glory to the contrary extreme, wounded him to the very soul; Solomon is deeply af­fected thereby. and to add to its poignancy, he could not but acknowledge the justice of the sentence.

Soon after this prediction by means of the pro­phet, God raised up a bitter enemy against him. His name was Adad, an Idumaean by birth, and of the blood royal. Adad is inimical to Solomon. His animosity to Solomon arose from the following circumstance. When the Hebrews over-ran the country of Idumaea, under the command of Joab, The cause of his in­veteracy. who at that time was David's general, this Joab, having subdued the people, put to the sword all the males he could find in the province, that were able to bear arms; and this massacre continued for the space of six months. Adad, who was then in his youthful state, happening to make his escape, fled to Pharaoh, king of Egypt, who not only received him with great humanity, but generously gave him houses, lands, and revenues for his support; nay, such was his affection for him, that, on his arriving to years of maturity, he gave him his own wife's sister in marriage, who bore him a son, that was trained up with the children of Pharoah.

In process of time news was brought to Egypt of the death of David and Joab; and Adad, upon these tidings, asked permission of Pharoah to return to his own country. The king not being pleased with this request, asked him what was the cause of his so ear­nestly desiring to leave the best friend he had in the world? Adad repeated his solicitations for some time, but could not prevail.

But when Solomon's affairs began to decline, on account of his fore-mentioned transgressions, and the Divine indignation for the same, Adad re­turns to his native country. Ad [...] ▪ with Pharoah's permission, returned to Idumaea, with a de­sign of stirring up the people to a rebellion against Solomon. On his arrival at the place he found the garrison so strong and the country in such a pos­ture of defence, that nothing could be done effec­tually by surprize. He therefore adopted another plan, and went from thence into Syria, where he joined interests with one Rezon, a fugitive from his master Adadezer, the king of Zobah, and a famous leader of a body of banditti, who pillaged up and down at pleasure. Adad struck a league with this man, and, with his ass [...]stance, subdued that part of Syria, where he was declared king▪ Adad [...] ki [...] and [...] Solomon and made such inroads upon the territories of So­lomon, as perplexed him greatly in the declining part of his reign.

But, besides these indignities from a stranger and a fugitive, Solomon found a more dangerous enemy in his own nation. This was Jeroboam, Jeroboam consp [...] [...] the son of Nebat, a man of a turbulent and ambitious spirit, who had an expectation of rising from a prophecy that had been made to him long before. Jeroboam being left by his father, when very young, to the care of his mother, and Solomon observing that, as he grew up, he became of a bold and enterprizing disposition, made him overseer of his works, being at that time rebuilding the walls of Jerusalem. He executed that office with such care and attention, that Solomon gave him as a reward, the military command over the tribe of Joseph.

As Jeroboam was one day going out of Jerusalem, he was met on the way by the prophet Ahijah, who having saluted and taken him aside, laid hold of his garment, that was new, and rent it i [...]to twelve pieces, bidding him take ten of them to himself, as it was the Divine pleasure and will it should be so. The pro­phet A [...] ­jah [...] Jeroboam The pro­phet added, that the government should be wrested from Solomon; but that, for the sake of the Divine promise, the two contiguous tribes should be given to his son; but the other ten to Jeroboam, as a pu­nishment for giving himself up to strange women, and through their influence to strange gods. He concluded with admonishing him to take warning from Solomon's miserable case, Recom­mends o [...] to such co [...] and observe the statues and commandments according to the exam­ple of pious king David, as the only security of the continuance of the Divine favour and protection.

Jeroboam was much elated at the words of the prophet, and being naturally of an haughty and as­piring temper, whatever conduced to gratify his ambition, rendered him turbulent and restless. The prediction of the prophet was strongly impressed on his mind; and therefore the first step he took, after he came to the army, was to tamper with the people he commanded, and instil in their minds the spirit of disaffection to their sovereign.

The malicious designs of Jeroboam were soon made known to Solomon, who concerted a plan to surprize and dispatch him; but the plot being dis­covered, he made his escape, and fled to Shishack, king of Egypt, and there resided till the death of Solomon furnished him with an opportunity of pro­secuting his intentions.

CHAP. III.

SOLOMON, Solom [...] [...] after a reign of eighty years over Is­rael, departed this life in the ninety-fourth year of his age, and was interred with great funeral pomp at Jerusalem. He was superior to all his predecessors in wisdom and opulence and might have been deem­ed so in happiness, had not an inordinate attachment to women, in the decline of life, precipitated him into actions that sullied the glories he had acquired. But of these, with their consequent punishments, we shall treat in the sequel.

On the death of Solomon, 1 Ki [...] Reho [...] suce [...] his [...] on th [...] thro [...] Israel▪ the government of course devolved to his son Rehoboam, who was born of an Ammonite, called Naama. He repaired im­mediately to Shechem to declare his succession, and obtain the suffrages of the people. Jeroboam, who [Page]

[Page 125] was then in Egypt, being urged by some of the rulers, hastened thither also on the same errand.

Jeroboam and the ru­lers apply to the new king▪ and counsel him in to his regal conduct.On his arrival he applied, together with many of the heads of the tribes to Rehoboam, and advised him to adopt a mild form of government, (observing that, in some instances, his father was oppressive;) and, instead of rendering himself an object of terror to his subjects, his safety and happiness required him to regulate his conduct in such a manner, as to obtain an acquiescence with the measures he pursued from an affection to his person, rather than a dread of his power.

This they humbly recommended to his considera­tion; and Rehoboam desired them to return in three days, when he would give them an answer. The de­lay raised some jealousy in the minds of the people as to the result; for they considered that so reasona­ble a request could not be denied, especially by a young prince, if disposed to promote the interest and happiness of his subjects. However, as suspension by no means implied a denial, they waited the event with hopes of success.

Rehoboam replies to his coun­sellors to▪ [...] up­on the oc­casion.In consequence of this general application, Reho­boam called together the friends and counsellors of his late father, and requested of them their advice respecting the answer he should give to their re­quest. Being well affected to the public cause, and acquainted with the disposition of the people, they recommended to him by all means to treat them with courtesy and condescension; Therefore & [...]dola [...]y [...]. assuring him that he would gain much more upon them by a popular freedom, than by assuming the formalities of majesty and state; nothing being so conducive to gain and preserve the loyalty of a people, as the condescen­sion and affability of their prince.

More sage counsel could not have been given on a general or particular occasion: indeed it was pecu­liarly applicative to Rehoboam's present situation, having a kingdom in immediate view. But so infa­tuated was this young prince with the thoughts of his elevation, that he not only rejected it, but applied to persons of his own age and disposition, determined to abide by their opinion. They debated on the point, and through want of experience, and heat of passion, Rehoboam is [...] b [...] the [...] of young men. advised him to return the people an answer to this effect: ‘That since they complained of his predecessor, they should feel more weight from his little finger than they had done from the loins of his father: that if they thought themselves op­pressed before, they must expect more oppression now: and that if his father had chastised them with whips, he was determined to chastise them with scorpions.’

The weak king was highly pleased with this per­tinacious reply, suggested by counsellors as weak as himself, thinking it consonant with his false ideas of majesty: so that upon the third day, when the people assembled in the utmost anxiety of hope and fear, he appeared and delivered his answer to them precisely in the words which the young men had re­commended. It seems as if it had been so ordered by Divine Providence, that the prophecy of Ahijah might be fulfilled; The people throw off the [...]r alle­gance. for these words, uttered with all the pomp of state, so enraged the multitude, that they exclaimed, as with one voice, ‘What have we to do with the house of David? Let him take to himself the temple that his father built.’ And this seemed to forebode a general revolt.

When Rehoboam understood this, he sent Ado­ram, one of his officers in the treasury, to pacify them▪ by laying the blame upon some rash and vehe­ment young men: Stone Ado­ram to death but the people, deaf to all his ex­culpatory arguments, instantly stoned him to death. The king, thinking this violence pointed at himself rather than his officer, thought it high time to con­sult his own safety; Rehoboam takes to [...]. so that he hastened to his chariot, and fled to Jerusalem. The tribes of Judah and Ben­jamin abided by him, Two tribes adhere to Rehoboam. and proclaimed him king; but the rest of the Israelites made choice of Jeroboam, declaring they would never again acknowledge the sovereignty of a descendant of David. Ten tribes [...]. Thus was this great kingdom divided into two parts, and ever after went under different denominations, namely, the kingdom of Judah and the kingdom of Israel; though the latter included the whole before.

Rehoboam, fired with indignation at this revolt, summoned a full convention of the two tribes that stood firm to their allegiance, Rehoboam marches a­ga [...]st the revolters. and drew out 180,000 soldiers, proposing to himself, with this body of men, to march against the other ten tribe [...], and by force, reduce them to obedience.

While he was preparing for this enterprize, Rehoboam is admo­nished by a prophet. he re­ceived a visit from a prophet, who by the Divine di­rection, advised him to desist from prosecuting a civil war; because it was the will of God that the division of the kingdom should come to pass, that the prediction of Ahijah might be fulfilled.

We shall now advert to some of the actions of Jeroboam, king of the Israelites; and thence pro­ceed to the history of Rehoboam, and the two tribes, in due order.

Jeroboam enlarged and beautified Schechem, built him a palace, and made it a royal city. Acts of Je­roboam. He like­wise repaired Pannel, a fortified place on the other side the river Jordan, where he likewise built a pa­lace, to which he frequently resorted, in hopes of gaining over the affections of the two tribes that were attached to Rehoboam.

The time was now near for celebrating the feast of tabernacles; upon which Jeroboam reflected, that if his people should repair to Jerusalem to celebrate that festival, the ceremonies of religion might so far ope­rate on their minds, as to induce them to acknow­ledge allegiance to his antagonist, whereby both his life and government would be in imminent danger. For prevention, he bethought himself of this expe­dient. He caused two golden calves and two temples to be formed; the one at Bethel, Jeroboam [...] a [...] Bethel and Dan. and the other at Dan, which is a town situated at the head of the Lesser Jordan. These images were consecrated in both places; after which he summoned the ten tribes under his command, and thus addressed them:

‘It is unnecessary my friends and countrymen, His address to mention the omnipresence of the Deity: in whatever place we are, he hears and accepts the prayers we offer him. I therefore conceive that, for the exercise of your religion, it will be totally needless to undertake a tedious journey to Jeru­salem. You will be at no loss for the want of priests or Levites. The builder of the temple was but a mortal like ourselves. The golden calves, which are placed in the temples at Bethel and Dan, have been consecrated as well as the temple at Je­rusalem. Therefore, let such as are inclined to ex­ecute the sacerdotal function, qualify themselves by sacrificing a calf and a ram; by which cere­mony alone, Aaron, the first of that order, was initiated into the priesthood.’

By these plausible means the people were seduced into apostacy from the true worship of their God, The multi­tude are se­duced to idolatry. and the established laws of their country; and Jero­boam was of course the author of all the calamities that afterwards befel them, as we shall shew in due time and order.

The festival of the seventh month, or the feast of tabernacles, was now approaching; and Jeroboam formed a resolution of worshipping the same way at Bethel, that the two tribes did at Jerusalem. To give countenance to this innovation in religion, he erected an altar before the golden calf, assumed to himself the character and office of high-priest, and, having gone through the different ceremonies, ac­cording to the form of the temple worship, pro­ceeded at length to that of the sacrifices. But as he was preparing to put fire to the victim, in the sight of all the people, there came a prophet from Jerusa­lem, named Jadon, at that very crisis, and interrupted him. Having made his way through the multitude, he advanced to the altar, and thus exclaimed, ‘O altar! altar! there shall raise one out of the house of Judah, Josiah by name, Prediction of Judge­ments a­gainst ido­laters, false prophets, &c. 1 Kings xiii who upon thee shall destroy the false prophets, seducers and impostors of these times, and upon thee shall burn their bones. That there may be no doubt of this pre­diction being fulfilled, its authority shall now be confirmed by a sign. Behold the altar shall be rent and the fat of the sacrifices that are upon it shall be poured forth upon the ground.’

The king was so incensed at this speech from the prophet, that, stretching out his hand, he com­manded the people who stood by to seize him; but [Page 126] at the very instant, Confirma­tion at Ja­don's di­v [...]ne autho­rity. his hand became so benumbed, that he could not draw it back again. At the same time the altar fell to pieces, as was presaged; and the fat of the sacrifices was spilt upon the ground. Jero­boam, convinced, at length, that the prophet was vested with a Divine commission, perceived his own impiety, and earnestly requested him to supplicate the Almighty for the restoration of his withered hand. The prophet readily complied with his request; Restoration of Jerobo­am's with­ered hand. and Jeroboam, having received the use of his limb, grate­fully acknowledged the benefit of the cure, and ear­nestly pressed his benefactor to stay and take some re­freshment with him. But the prophet declined the invitation, inconsequence of a Divine injunction, not to taste bread or wine in that city, nor to return the same way he came. His abstinance and reserve indu­ced the king to be more attentive to what he predict­ed, than he otherwise would have been; and his anxie­ty increased as he continued to reflect upon the event.

There was at this time, in Bethel, a certain false prophet, who by the flattering events which he pre­tended would come to pass, had highly ingratiated himself with Jeroboam. He was far advanced in years; and being informed, by his sons, of the famous prophet who was come from Jerusalem, and the mi­racles he had wrought in the sight of the people, notwithstanding he was oppressed with many and great infirmities, he arose from his bed, and being mounted on his ass, went immediately in quest of the stranger. This rapid motion was the result of the false prophet's apprehension of being supplanted in the king's favour. He came up with Jadon as he was resting himself under the shade of a spreading oak. The formality of salutation having passed between them, The false prophet persuades Jadon to return to Bethel contrary to the Div [...]ne command. the false prophet complained of the unkindness of the stranger, in not having called at his habita­tion, and partaking of the fare which it afforded, strongly urging him at the same time, to return and take some refreshment. The stranger refused his request, assigning the same reason for it as he had done to the king. The old man replied, that the prohibition did not extend to him, for that he him­self was a prophet, and sent expressly by the Divine command to eat with him. Jadon is [...]ain by a lion. Jadon was at length prevailed on by the false prophet to return; and while they were seated at table, and engaged in familiar converse, a vision suddenly appeared, and not only gave him to understand that he should be punished for his disobedience, but informed him in what manner the punishment should be inflicted, which was▪ that he should be torn in pieces upon the way by a lion, and that his body should not be laid in the tomb of his ancestors.

Nor was it long before this awful sentence was put in execution; for as Jadon was on his return to Je­rusalem, Magnifi­cently in­terred at the instance of the false prophet. he was suddenly attacked by a lion, and instantly dispatched. But the beast neither tore his body, nor did the least injury to the ass on which he rode. An account of this disaster being brought to the false prophet by some travellers who passed that way, Jeroboam is art [...]lity persuaded to disbe­l [...]eve Ja­don's pre­dictions. he appointed his sons to fetch the body into the city, which being done, he caused it to be mag­nificently interred in his own sepulchre, strictly charging his sons, whenever he died, to lay his body as near that of this prophet as possible. He declared at the same time, that he was confident that what he had foretold concerning the altar of Bethel, the priests, and the false prophets, would most certain­ly come to pass.

The funeral obsequies were no sooner performed, and this charge given to his sons, than the false pro­phet, with his usual impiety and perfidy, went to Jeroboam, and, finding him much agitated in his mind, asked him why he should be thus affected by the words of a frantic madman? The king then ad­verted to the miraculous signs of the altar, and the withering and restoration of his own hand, as the awful cause of his perturbation; adding, that had he not been a prophet from on high, he could not have given such proofs of a Divine commission.

The false prophet used every effort to invalidate that conviction by which the king was so apparently impressed, Jero [...]am been [...] a­bandoned. and attempted to persuade him that his hand was enfeebled by the labour it had undergone in supporting the victims, and that upon its resting a short time, it returned to its former state: That the altar was newly erected, and crushed by the weight of the sacrifices laid upon it. He then art­fully introduced the manner in which the prophet, who had foretold the things that so much alarmed him, was taken off, and had recourse to every means of working the king into a disbelief of the predic­tions.

Nor were his efforts in vain; for Jeroboam, blind­ed by his arts, and seduced by his insinuations, be­came totally alienated from God and his true wor­ship, and abandoned to impiety and profligacy in the highest degree. He seemed to have bidden defiance to every thing sacred either in heaven or earth, and to have added presumption to idolatry. But we pass on from the acts of Jeroboam to those of Rehoboam.

The king, Acts of Re­hoboam 1 King [...] [...]. who was of the two tribes which maintain­ed their allegiance to him, as the son and successor of David, was as little deserving of his station as his rival. He built and fortified several considerable cities, as Bethlehem, Etan, Tekoa, Bethzar, Sl [...]o [...]o, Adullam, Ipa, Maresha, Ziph, Adoraim, Lachish, Asekah, Zorah, Ajalen, and Hebron, all in the tribe of Judah, besides several places no less considerable in that of Benjamin. These he provided with garri­sons, governors, corn, wine and oil, with all neces­saries in abundance, for their maintenance and de­fence. During his residence at Jerusalem, the priest, Many of the [...], Levites [...] Jerusalem for [...] of the [...] reign. and Levites that were in all Israel, and such of the people in general as were attached to the true reli­gion, left their respective places of abode, that they might enjoy the privilege of worshipping God in the manner of their forefathers. They were disgusted with the tyranical and idolatrous practices of Jero­boam, in forcing them to the adoration of images, to the dishonour of the one only and true God, and in violation of his positive command. So general indeed, was the revolt, that, in the course of three years, The [...] and of­spring of Jeroboam. the power and interest of Rehoboam were greatly aug­mented. The first wife this prince espoused was his kinswoman, by whom he had three children. He af­terwards married Maacah the daughter of Thamar, who was the daughter of Absalom, by whom he had Abijah. He had many other children by other wives, but he loved Maacah above them all. He had, in the whole, eighteen wives and thirty concu­bines, by whom he had twenty-eight sons and sixty daughters: but he appointed Abijah his successor in the kingdom, and entrusted him with his treasures, and the command of his fortified cities.

It appeared in the instance of Rehoboam, as in many others, The [...] and [...] that grandeur and prosperity has led men into impiety and irreligion. For, elated with his pre-eminence, his son threw off the mask, and discovered his inclination towards idolatry; and, as his example was followed by his subjects, they soon forsook the worship of the true God, and carried their idolatrous practices to a most extravagant height. Indeed it is evident, from observation, that the lower class of mankind become depraved through the per­nicious example of their superiors; for the immo­rality of a prince has a baneful influence on the con­duct of the subjects: nay, some falsely imagine it laudable to imitate even the vices of those who are called the great. Thus it was at this time, when the people became idolatrous in their worship, and im­moral in their practice, in conformity with the plea­sure and example of their king.

CHAP. IV.

AS a punishment for this defection, the Almighty was pleased in the fifth year of Rehoboam's reign, to avenge himself on him and his people, by the means of Shishak, king of Egypt; not Sesostris, as related, through error, by Herodotus. This prince invaded his dominions with a most formidable force, [...] amounting to one thousand two hundred chariots, sixty thousand horse, and four hundred thousand foot; the army being chiefly composed of Africans and Ethiopians. With this powerful armament he sell [Page 127] upon the Hebrews, made himself master of their strongest cities without opposition, and having left garrisons in them proceeded to Jerusalem, where Re­hoboam and his people were blocked up in the town.

The He­brews im­plore the Divine aid.In this dilemma the Hebrews besought the Al­mighty, by prayer and supplication, for victory over, and deliverance from, their enemies: but so flagrant had been their impiety, that they could not obtain the interposition of Divine Providence. When Sa­meas, the prophet, told them, that God would for­sake them as they had forsaken his worship, they were in great consternation; and seeing no prospect of deliverance, They con­fess their transgres­sion. they most humbly acknowledged their apostacy from his laws, and the just judgment which had ensued. Being thus disposed to confess their sins, and implore the Divine forgiveness, when brought to the very brink of despair, the prophet told the king, The pro­phet re­ports the Divine will to Reho­b [...]am. that the Almighty was pleased so far to accept of their humiliation and repentance, that they should not be utterly cut off; but that, however they should become subject to the Egyptians, that they might learn, by experience, their duty to God, in preference to all human authority.

Shishak be­comes mas­ter of Jeru­salem, and spoils the templeAlarmed at this report of the prophet, Rehoboam delivered up Jerusalem to Shishak, upon certain con­ditions: but the Egyptians, without regard to faith or honour, violated the treaty, pillaged the temple, and carried away plate and treasure belonging to the temple, as well as the king, to an immense value. He took with him Solomon's golden shields and bucklers, together with the golden quivers that Da­vid had taken from the king of Sophena, and dedi­cated to the purpose of adorning the temple. When he had thus done, he returned to his own country.

Testimony of Herodo­tus con­cerning this expe­dition.Herodotus, of Halicarnassus, makes mention of this expedition, mistaking only the king's name, where he speaks of his march through several other coun­tries, and of his reducing Syria of Palestine without opposition. Now it is manifest that the historian intended to record the subjection of our nation by the Egyptians; for he mentions, ‘That he left behind him pillars in the land of those who submitted to him without opposition, and engraved upon them images, emblamatical of the pusillanimity of the men, in giving up the country without one effort to defend it.’ It is evident that Rehoboam, our king, surrendered without opposition. He like­wise says, ‘That the Ethiopians took the custom of circumcising from the Egyptians.’ It is also universally agreed that the Philistines and the people of Syria of Palestine, had it from thence; nor are there any other people of that country circumcised but the Hebrews.

Upon the return of Shishak to his own country, after this depredation, Rehoboam was reduced so low as to be under the necessity of repairing the loss of the golden shields and bucklers with the same num­ber of brazen ones, for the use and ornament of his guards. After this transaction there is nothing of importance to be related concerning Rehoboam; his fear being a constant check upon him, with respect to the animosity that subsisted between him and his formidable rival, Jeroboam. He lived fifty-seven years, Death and character of Reho­boam. and died in the eighteenth year of his reign. He was a prince weak and arrogant, and sacrificed himself, his government, and expectation, to his va­nity and obstinancy, in refusing the wise counsel of sage and upright men. He was buried in the city of David at Jerusalem, amongst the kings of Israel. He was succeeded by his son Abijah, in the eighteenth year of Jeroboam's reign over the ten tribes.

Having brought the reign of Rehoboam to a con­clusion, The profli­ga [...] of Je­roboam. we shall revert to the history of Jeroboam. This prince persisted in his idolatry and immorality. He daily multiplied altars in the high places, and appointed priests to officiate unworthy of the sacred functions. The Almighty, in righteous judgment, soon avenged the indignation offered his sacred name, upon himself and his family. It soon happened that Obimes, He sends his wife to the pro­phet con­cerning the recovery of his son, who had fallen sick. his son, fell sick; upon which he ordered his wife to dress herself as a private person, and go to the prophet Ahijah, at Shiloh, (who had formerly predicted that he himself should obtain the royal dig­nity), and enquire of him the fate of the child. The prophet was now dim-sighted with age; therefore Je­roboam thought it might be easy to impose upon him and that he would imagine the queen to be no more than a common person, In conformity to the order of her royal husband, his wife, having disguised her­self, set out on her journey to Shiloh▪ to make en­quiry of the prophet concerning the life of their dar­ling son. Before she arrived at the place, Ahijah was addressed by a voice from heaven, informing him that the woman was coming to apply to him, and upon what occasion, together with the answer he should return to the questions she should propose. Upon her approaching his habitation he thus ad­dressed her. ‘Come in, and pretend not to disguise yourself; for I have derived information of your character and business, together with the speech I am to deliver to you, from one who is not to be de­ceived. Return, therefore, to your husband, and deliver him this message, with which I am charged from on high. As I deprived the house of David of the regal authority, (saith the Lord), and, The pro­phet pre­dicts the calamities that should befall Je­roboam and his family. from a mean station in life, exalted thee to the dignity of a throne, and as thou hast, with the greatest in­gratitude, deserted my worship, and impiously set up gods of thine own invention, made by the hands of men, and preferred them to the Creator of the universe, I will therefore extirpate thee and thy house from the earth, and give the carcases of thy people to be consumed by dogs and the birds of the air. Another king shall be in thy stead, who shall not suffer one man of his family to remain alive. Nor shall the people themselves avoid pu­nishment; for they shall be driven out of the land they inhabit, and be scattered beyond the Eu­phrates, for imitating thy wickedness, and worship­ping thy gods, in contempt of me and my com­mandments.’

The prophet, having given the queen this message, bid her hasten home, and inform her husband of it as soon as possible; but not till he had assured her that the child should expire the very instant she en­tered the city.

With this doleful message, and these melancholy tidings, the queen left Ahijah; and no sooner did she arrive home than she found his prediction verified; for the child, a very short time before, had given up the ghost. After her first grief had a little subsided, she delivered the message to the king as she received it from the prophet, and related every particular that had passed between them.

CHAP. V.

NOTWITHSTANDING the late awful and in­timidating event. Jeroboam's expedition against Abijah. Jeroboam did not appear dis­mayed, but levied a formidable army, and under­took an expedition against Abijah, son of Rehoboam, who now succeeded to the throne of Judah. Abi­jah, though young, was a prince of a martial spirit, and so far from being alarmed at this preparation, that, determined to put an end to the dispute which had so long subsisted between the kingdoms of Judah and Israel, Abijah pre­pares to meet him. he immediately raised an army out of the two tribes, and marched against Jeroboam, whose forces were double the number of those of the king of Judah, though they amounted to four hundred thousand men.

When the two armies were drawn up in order of battle, Abijah advanced to an eminence, and hold­ing up his hand to bespeak silence, spoke to this ef­fect in the hearing of them all.

‘You cannot have forgotten that God has pro­mised that David and his posterity shall rule this kingdom. I am therefore surprised to find my father forsaken, and his subject, Jeroboam, put in his stead; as well as to see that you have taken up arms against a government which God has esta­blished, Abijah's general ad­dress to the armies of Judah and Israel. and that you cannot be satisfied without driving the legal possessor from what small por­tion is still remaining under his jurisdiction: for Jeroboam has already usurped authority ever the [Page 128] greatest part of the kingdom. The Almighty, however, will not suffer him long to possess what he has so iniquitously obtained, but will severely punish him for his crimes, and cause those rapa­cious and oppressive measures to cease, which, instead of endeavouring to terminate, he employs his constant attention to aggravate. What cause can be assigned for this falling off? You never re­ceived any injurious treatment from my father. Once, indeed, incited by evil counsel, (of which Jeroboam was the principal cause), he unhap­pily made use of an improper expression, upon which every one of you departed in a rage, not only relinquishing allegiance to your sovereign, but your duty to your God. You ought to have proceeded with deliberation, and have judged more favourably of that weakness which is inci­dental to all mankind. You should also have re­flected on my father's youth, and that he did not affect to be endowed with the powers of oratory. You should also have considered him as the son of Solomon, from whom you had received such sig­nal obligations. I should have supposed that all these considerations might have induced you to excuse an hasty expression; and on the father's account, it would have been no more than an act of justice to have made some small allowance for the son. But it is evident you never considered these things, nor is it probable, if I may form my judgement from the forces now before us. In what is your ultimate resource fixed? It cannot surely be in your golden figures of calves, your altars and high places. You confide in your evil deeds, and not in your religious practices. You act in opposition to every law, Divine and hu­man; against both you militate in taking up arms against us, who have always worshipped the true God; not an idol carved from stone or wood, and imposed upon a weak and credulous multitude, by the impiety of their prince; but God, the Creator of heaven and earth, who is the primary and ultimate cause of all things. Repent, there­fore, of the wickedness you have committed, and follow better courses hereafter; or, if you are determined to contend, let it be for the protection of those laws from which you derive your pre­sent greatness and felicity.’

This expostulation from the mouth of Abijah, had not the least effect upon the mind of Jeroboam, who, Jeroboam circum­vents the army of Abijah. during the time he was speaking, ordered a detachment to march round, and intercept his re­treat. The troops of Abijah were greatly alarmed at this unexpected manoevre; but their leader en­couraged them to preserve their fortitude, exhort­ing them to depend upon the protection of the Al­mighty, Abijah en­courages and [...] ­mater the people. who would render abortive the most con­summate treachery levelled against the righteous cause they were engaged to support. These words from the king revived the courage of his troops, Obtain a compleat victory o­ver Jero­boam. and they addressed themselves in humble supplication to the Almighty for success; till at length the charge being sounded by the priest, they fell on with a mighty clamour, attacked the enemy with such vigour, that they were soon defeated, with a slaughter, that is not parallelled in the his­tory of any war either of the Greeks or barbarians. Five hundred thousand men fell upon the spot, and their strongest places were taken and rifled. After this defeat Jeroboam was never able to make head against his adversary. Abijah, however, did not long survive this memorable event, but, after a short reign of hardly three years, Death of Abijah. paid the debt of nature, and was buried at Jerusalem in the sepulchre of his ancestors. He left behind him twenty-two sons and sixteen daughters, which he had by fourteen women. Asa, his son, whose mother's name was Maach, succeeded him on the throne; and, under his government, the Israelites enjoyed the blessings of peace for a term of ten years. Death of Jeroboam. Retrospect of his reign.

In the second year of Asa's reign, and the twenty-second of his own, died Jeroboam, the king of the ten tribes. His reign was famous (or rather infa­mous) for the revolt of those ten tribes, the public institution of idolatry, and the victory obtained over him by Abijah, king of the two tribes of Judah.

Jeroboam was succeeded by his son Nadab, who followed the impious example of his father. Nadab's son and successors [...] by [...] who ex­termin [...] the whole house of Jeroboam His reign was but short; for, at the close of about two years, leading forth an army against Cabothon, a city of the Philistines, thinking it might be taken by assault, he was cut off by the treachery of a pro­fessed friend, called Baasha, who seized upon the government, and destroyed the whole house of Jero­boam, according to the prophecy denounced by Ahijah, ‘That the dogs should eat of Jeroboam's stock that died in the city, and that the fowls of the air should eat him that died in the fields.’ This was the result of their impious apostacy, and most flagicious conduct.

CHAP. VI.

ASA, king of Jerusalem, 1 King [...]. Asa [...] reforma­tion of reli­gion and morals was a prince of a most excellent disposition, and laudably employed the interval of peace, for the first ten years of his reign, in removing the abominable vices which had been introduced among the people. He was, in fact, a man of pure religion and morals, and lived in strict con­formity to the laws of God, as handed down by his forefathers. He rectified the errors of government, and purged his dominions from the abominations of idolatry, and the corruption of dissolute manners.

During this interval of peace, Makes [...] he also fortified se­veral places on the frontiers of his kingdom. He likewise trained up the greater part of his subjects to the art of war; insomuch that, in a short time, he had an army of three hundred thousand men of the tribe of Judah, armed with shields and spikes; and two hundred and fifty thousand of the tribe of Benjamin, with shields and arrows.

Towards the latter end of the tenth year of his reign, Zaraeus, king of Ethiopia, Zaraeus [...] invaded Judea with an army of nine hundred thousand foot, one hundred thousand horse, and three hundred cha­riots. When he was advanced as far as Maresa, a city in the dependency of Judah, Asa marched with his army against him, and encamped in a certain val­ley called Saphatha, at a small distance from the enemy. When he saw their very formidable power, he invoked the Divine aid, declaring that he had taken up arms only through the confidence he repos­ed in the protection of the Almighty, and that his assistance would more than compensate for the infe­riority of numbers, and every other apparent disad­vantage. Upon this humble application, he was encouraged with tokens and assurances of victory.

Nor was it long before they were made good; for, The [...] elated thereby, Asa charged the enemy with such invincible fortitude, that they immediately gave way, and a total rout ensued, attended with prodi­gious slaughter. He pursued them to the plain of Gerar, and there quitting the pursuit, took and rifled the city itself, and likewise the camp of the enemy, carrying off with him an immense booty in gold and cattle.

Having, through the interposition of Divine Pro­vidence, gained this signal victory, the king return­ed in triumph with his army to Jerusalem. When they had got within a small distance of the city, he was met by Azariah, the prophet, who having commanded him to halt, addressed him in words to this effect:

‘It hath pleased the Almighty, Azar [...] [...] Asa [...] on account of your piety and virtue, to give you this signal vic­tory; and if you proceed in the like discharge of your duty in future, you may be assured that suc­cess will attend all your undertakings. But if ever you deviate from the religion and laws of your forefathers, you will suffer the most dread­ful calamities; and the time will come in which there shall not be a true prophet among ye, nor a priest worthy the dignity of his functions. Your cities shall be razed, and your people dispersed like vagrants throughout the earth. Exercise, therefore, yourselves in acts of piety and virtue, [...] and unanimously offer your acknowledgment and thanksgiving to God for the blessings you at pre­sent enjoy.’

[Page 129]The words of the prophet were extremely grateful to the king in particular, King and people form a pi­ous and virtuous [...]solution. and the people in general; and it became their study and practice, both in pub­lic and private life, to maintain inviolate the reli­gion and laws of their country; to promote which laudable purpose, the king appointed commissioners throughout his dominions, to superintend both civil and ecclesiastical concerns. Such was the present situation of Asa, king of the two tribes. We now return to Baasha, king of the Israelites, who, having taken off Nadab, the son of Jeroboam, usurped the government of the ten tribes.

This usurper reigned four years, during which he resided at his palace in Tarshish. Acts and character of Baasha. He exceeded Je­roboam and his son in impiety and immorality, was oppressive to his people, and contumacious towards his God, insomuch that a prophet was commissioned to tell him, that, ‘The Almighty would extirpate him and his house from the face of the earth, as he had done that of Jeroboam before him, for his ingratitude and disobedience to that power which had exalted him to the throne, and not pay­ing regard to righteousness and justice; two qua­lities most acceptable to God, and profitable to the people. A prophet announces the Divine judgements against him.’ The prophet added, that, ‘As he had followed the example of Jeroboam in every in­stance of iniquity, he should be rendered as exem­plary in his punishment.’ Baasha remained in­flexible, notwithstanding the judgement denounced against him by the prophet, He still re­mains in­tangible at the Divine com­mand; continuing daily to add to the measure of his iniquities, regardless of every tie, civil or sacred, and, as it were, setting the Almighty at defiance. Some of his people, having renounced idolatrous tenets, and gone over to Jerusalem, for the sake of engaging in the true worship, he marched with an army to Ramah, a town belonging to the tribe of Judah, situated about forty furlongs from Jerusa­lem. This place he fortified, in order to make it the seat of war, and an advantageous situation for mak­ing inroads into the territories of Asa, Moderates [...] against Asa. as well as preventing the people from passing to and fro with­out permission, and thereby cutting off all commu­nication between his tribes and those of Judah.

Asa, apprehensive of his designs, and the danger to which his country would be exposed, Asa forms an alliance with the king of Damascus. from the ad­jacent situation of so inveterate a foe, dispatched ambassadors to the king of Damascus, with pre­sents, soliciting his alliance upon a principle of friendship that had subsisted between the two houses. The application of Asa had the desired effect; for the king of Damascus instantly broke off with Baasha, suddenly attacked his fortified places, as Achion, Dan and Abelmean, burning some, and rifling others. Baasha, by these means, was compel­led to abandon his designs of fortifying his frontier towns towards Judah, in order to defend other parts of his territories thus vigorously attacked. Counter­acts the [...] de [...]gns. Asa availed himself of this opportunity, by demolishing the works raised at Ramah, with the materials of which he erected strong garrisons in the towns called Gaba and Maspha. This was the last of Baasha's military exploits; for he was cut off in his own ca­reer by death, and buried in the city of Arsanes. He was succeeded, on the throne, of Israel, by his son Elah, Baasha dies, and is succeeded by his son Elah, who is assassina­ted by Zimri. who was as profligate a character as his father. His reign, however, was short; for, in the second year, while he was carousing in the house of one of his principal officers of state, he was assas­sinated by Zimri, one of his grandees; a troop of horse breaking in upon him, in the absence of his guards, who were then upon a military exploit.

CHAP. VII.

ZIMRI, by treacherous means, having advanced himself to the throne, Extirpation of the race of Baasha. exterminated the whole race of Baasha, as had been the fate of Jeroboam, for his daring impieties, according to prophetic pre­diction. The news of Elah's death, and the assassin's usurping the crown, reaching Gabathon, Omri de­clared king by the army. while the army was before the town, they declared for Omri, their general who immediately raised the siege of that place, marched to Tirzah, and took it by storm. This so alarmed Zimri, that seeing all lost, Zimri pre­cipitates [...] own fate. and despairing of any quarter from the enemy, he retired into a private apartment of the palace, to which he set fire, and the whole building was con­sumed, himself perishing in the flames, after a reign of only seven days.

Every thing was now in a most embarrassed state, and the people divided into two factions. The one supported the interest of Omri, and the other that of Thaman; but the former carried it; for the latter being slain, Omri enjoyed the government without interruption. This event happened in the thirtieth year of the reign of Asa. Omri reigned twelve years; six at Tirzah, and six at Marcon, which the Greeks call Samaria. He introduced more abominable practices, if possible, than any of his predecessors. Indeed, it was their general custom to alienate the minds of the people from the love and service of the true God, and lead them to the commission of every enormity. Omri fol­lows the pernicious example of his prede­cessors. Therefore the Almighty, in his vengeance, rendered them succes­sively instrumental to the destruction of one another, till, in the end, the whole race became extinct. Omri died at Samaria, and was succeeded in the go­vernment by his son Ahab.

It is worthy of observation, that, during the reign of Asa over Judah, Israel was subject to seven or eight different princes; as Jeroboam, Nadab, Baasha, Elah, Zimri, Thaman, Omri, and Ahab; The dis­pensation of Provi­dence af­fords ex­cellent mo­ral lessons. yet such was their hardiness in idolatry, that, in all these changes, not one of them ever thought of returning to the house of David, or paying attention to the worship of the true God at Jerusalem. In the course of these occurrences, we are given to understand how the Divine Providence interposes in human affairs, in showering down blessings on the righteous, and in the extirpation of the wicked.

Asa, king of Jerusalem, and of the two tribes, lived happily in the Divine favour to a great age, Death of Asa, who is succeed­ed by Je­hoshaphat. in consideration of his piety and virtue, and depar­ted this life in peace, after a reign of forty-one years. His son Jehoshaphat, whom he had by Abida, succeeded him on the throne of Judah. This prince inherited his father's virtues, and walked according to the example of his illustrious ancestor David, that most eminent king of Israel.

Ahab, king of Israel, took up his residence at Sa­maria, where he reigned two and twenty years; Impiety of Ahab. 1 Kings xvi and was one of the most wicked princes, and abomina­ble idolaters, that ever sat on a throne. He fol­lowed the example of the most impious of his pre­decessors in their most abandoned practices, and more particularly those of Jeroboam. He not only continued the worship of the calves which Jeroboam had set up, but having married Jezebel, the daugh­ter of Ethbaal, king of Tyre and Sidon, was by her seduced to the idolatry of worshipping her coun­try gods. To indulge her rash and impetuous dis­position, he erected a temple in Samaria, to Ball, He is sedu­ced by Je­zebel, his wife, to the most flagrant idolatry. the idol of the Tyrians, planted groves for the ex­ercise of superstitious ceremonies, and appointed priests, for that impious service. Indeed, Ahab was surrounded with idolaters and profligates, being of a similar disposition, averse to whatever was good, and prone to every kind of evil.

In order to render the abandoned Israelites, in ge­neral, and their impious king, in particular, sensible of the enormities they daily committed, there came to Ahab a prophet, who was a Tishbite, Elias, the prophet (called in the Old Testament Elijah) foretells a drought. 1 Kings xvii. and born in the city of Gilead. The purport of his message was to tell the king that, from the time of his departure there should not fall a single drop of rain, nor should there be the least sign of dew in all that province, till the time of his return. This prediction he con­firmed with the strongest assurances.

After the prophet had executed the Divine com­mission, he proceeded to the southward, I [...] supplied with food by the ravens. till he came to a brook, where he stopped for the present, in or­der to refresh himself with water; the ravens, day by day, duly supplying him with food. Through the continuance of the drought the water of the brook began to fail, upon which the prophet moved, by Divine direction, to Sareptha, a town between Tyre [Page 130] and Sidon; for he had been foretold by a voice from on high, that he should there find a widow woman to receive and furnish him with every ne­cessary refreshment.

In obedience therefore to the Divine command, the prophet set out, and having nearly reached the end of his journey, he observed a woman gathering sticks not far from the spot, whom he concluded to be the widow to whom he had been directed. This induced him to call to her, requesting that she would fetch him a little water to quench his thirst. He also, as she was going for the water, desired she would bring with her a morsel of bread. The woman solemnly protested, that an handful of meal, and a little oil, were all she had to keep her­self and son from starving, and that she was gather­ing sticks to bake it into a cake. But the prophet encouraged her to do as he requested, as soon as the cake was prepared, The pro­phet is en­tertained by a poor widow, for whose sus­tenance her provi­sion is mi­raculously supplied. assuring her, at the same time, that neither her meal or oil should fail during the time of the famine. The woman did as the prophet directed, and found his words proved strictly true; for though she and her son, together with her guest, constantly had recourse to the barrel of meal and cruse of oil for food, they were no sooner diminished, than an immediate supply took place; nor did it fail until the drought ceased.

Testimony of Menan­der con­cerning the drought.Menander mentions this drought in his history of Ethbaal, king of the Tyrians. ‘In this time (says he) there was an extreme drought for want of rain, that continued from the month of Hyper­beretaeus till the same month next year. Prayers were, indeed, put up for the averting of the judge­ment, which were followed with mighty claps of thunder.’ This prince built Botrys, in Phoenicia, and Auzates, in Africa; and to this drought under Ahab, Menander evidently refers in his Commenta­ries; for it was in the reign of Ahab that Ethbaal was king of Tyre and Sidon, But to return.

When the prophet had sojourned with the widow some time, her son fell desperately sick; and the mother, in the violence of her grief, and in a rhap­sody of exclamation, seemed to impute the cause to him; as if he came to reproach her with her sins, and bring this malady as a judgement upon her. The child being given over for dead, the prophet bid her be of good cheer, and deliver up her son to him, with an assurance that he would restore him to her alive. Elias re­stores the widow's son to life. He then took him into his own chamber, where he earnestly supplicated the Almighty to re­store the child to life. His prayer being granted, the child revived, and was delivered by him to the mother, who received him with unfeigned grati­tude, and acknowledged her belief of the Divine mission of the prophetic guest ^(a).

1 Kings xviii. Elias is command­ed to go to Ahab.Some time after this the prophet was commanded to return to the land of Israel, present himself before Ahab, and inform him that, in a short time, rain would descend on the earth. The famine at this time raged with so much violence throughout the whole country of Samaria, that the people were near being starved to death. The king was so distressed for want of provender for his cattle, that he sent for Obadiah, who was superintendant of his flocks, charging him to go in quest of the prophet, and by all means bring him to him. Having searched for him every where in vain, he commanded Obadiah to accompany him; and when they had proceeded a while together, the king took one way, and the overseer another. Obadiah was a man of pure re­ligion; and at the time when the cruel queen Jezebel had given orders for persecuting all the prophets, he concealed and protected an hundred of them in a cave and there provided them with necessary sustenance.

Obadiah, friend to the pro­phets, meets Elias, and is bidden by him to tell Ahab that he was come.The king and Obadiah were no sooner parted, than the latter met Elias upon the way, and saluted him with the greatest respect. The prophet desi­red him to go to the king, and inform him that he was ready to wait on him. Obadiah, apprehensive that Elias might depart before his return, replied, ‘In what have I sinned, that thou wouldest deliver thy servant into the hand of Ahab to slay me? [...] As the Lord thy God liveth, there is no nation or kingdom whither the king hath not sent to seek thee; and when they said. He is not here, he took an oath of the inhabitans that they found thee not: and now thou sayest, Go, tell thy king, behold, Elias is here. As soon as I am gone from thee, thou mayest be carried whither I know not; so when I tell Ahab, and he cannot find thee, he will slay me. I thy servant feared the Lord from my youth. Was it not told my lord what I did, when Jezebel flew the prophets, that I hid an hundred of them in a cave, and provided them with suste­nance?’ Elias bid him fear nothing, but go to the king, solemnly assuring him that he would pre­sent himself to Ahab that very day.

Thus assured, Obadiah went in search of the king, whom having found he afterwards introduced Elias. The [...] At the first interview the king began to up­braid him with being the cause of the calamity under which the nation had so long laboured. The prophet boldly returned the charge, and, after having taxed him with the worship of false gods, and suppressing the true religion, desired him to summon the mul­titude to meet upon Mount Carmel, [...] together with his priests and prophets, and those of his wife. The king summoned them, and they accordingly met. Elias then addressed them in words to the following purport: ‘How long will you live thus in uncer­tainty of mind and opinion? If you believe the God we worship to be the only living and true God, obey him, and keep his commandments; if otherwise, pursue your own courses. Elias [...] the [...]’ To put the matter to the test, he proposed an experiment. ‘Since (said he) there certainly can be no more than one Infinite, Supreme, and Almighty Being, let us at this time make the experiment who this Being is. You, who are the worshippers of Baal, have all the advantages on your side, the favour and protection of the court, four hundred and fifty priests of one sect, and four hundred of ano­ther; whereas I stand here, a single prophet, to defend the cause of that power from whom I de­rive my commission. Let the priests of Baal choose their ox, and lay it on the altar; but let there be no fire thereon: I will then choose my ox; let them pray to their gods, and I will call on the name of Jehovah; and then let the God who, by consuming the sacrifice with a sudden flash of fire, shall make it appear that he hath heard the invo­cations, be declared by this whole assembly the One, the True, and the Supreme Being.’

This mode of determination being approved by the multitude, Elias bade Ahab's prophets take an ox, and invoke their gods by their names, giving them the precedence, in point of offering sacrifice. The [...] of the [...] prophet have no effect. When they had invoked their gods a considerable time without effect, Elias ridiculed their supersti­tion, and bade them exalt their voices, as perhaps they might be at a greater distance than they ima­gined. They then went on with hideous outcries and boisterous exclamations, scarifying themselves with lances after the manner of their country, but all without the least effect.

When Elias proceeded to sacrifice, he desired the multitude to draw nearer, and make diligent search in order to discover if any fire was secretly conveyed to the spot on which he was about to give proof of the Divine authority of his mission. Upon the ap­proach of the multitude, Elias took twelve stones, to answer the number of the twelve tribes, and erected an altar out of them, making a deep trench around it. The wood being fitted, and the sacrifice laid upon the pile, five vessels of spring water were cast upon the altar, so that it ran off and filled the trenches. After every thing was duly prepared, Elias approached the altar, and implored the true God "to manifest his power by some circumstance that might convince a misguided people of their er­ror." Upon this supplication fire descended, as if from above, upon the altar, and, in the sight [Page]

[Page 131] of the multitude, consumed not only the burnt-of­fering, but likewise the wood and stones, and even dried up the water in the trenches.

This extraordinary display of the Divine power so astonished the people, that they fell prostrate, and acknowledged that the God of Elias was the only living and true God, [...] declaring, at the same time, that they looked upon all others as the productions of human inventions. When the people had a little recovered from their surprize, Elias commanded all the prophets and priests of Baal to be put to death; [...] and his command was immediately execu­ted. He then desired the king to compose his mind, as he might be assured the earth would be refreshed with rain in a very short time.

Justice having thus taken place of the false pro­phets. Elias ascended the mount, where, having prayed for some time, he sent his servant to see if he could discover any signs of rain. He went up again and again, but with no success. At length, after the seventh time, he brought his master word that he saw a small cloud rising out of the sea, about the size of a man's hand. In consequence of this intel­ligence, he dispatched his servant to Ahab to advise him to hasten t [...] his chariot, and make the best of his way to the city, lest he should be taken in a very great shower. [...] of [...] Ahab followed the advice of the pro­phet, who, having girded his vest about him, ran before the chariot till he came to the city of Jezreel; during which time the clouds gathered very thick, and discharged abundance of water.

When Jezebel was informed, by Ahab, of all the wonders that had passed, and that her prophets had been put to death at the special command of Elias, she immediately vowed revenge, and dispatched mes­sengers to inform him, that his life should certainly pay for theirs. On these menaces the prophet imme­diately withdrew to Beersheba, a town in the sou­thern part of Judea, [...] of [...]. and bordering upon Idumaea. In this place he left his servant, and pursued his jour­ney into the wilderness, when he laid himself down as a man weary of the world, and desirous to leave it. ‘Lord (said he) I act not better than those who have gone before me, and life is no longer desira­ble.’ After this he fell asleep; but it was not long before he awoke, and, upon rising, found food and drink set before him; upon which he fed heartily, and, by the strenght of that repast, went forward to Mount Sinai, the place where God first delivered the law to Moses. He then betook himself to a large cave, in­tending, probably, to spend the remainder of his days in that obscure situation.

After he had passed some little time in this habi­tation, [...] he heard a voice interrogating him where­fore he left the city to wander thus in the desert? Though he heard the voice distinctly, he knew not whence it came. His reply, however, was, that the queen threatened his life for having been instrumen­tal to the deaths of the false prophets, and enforc­ing the belief and worship of the one only and true God. The same voice commanded him to leave his place of retirement the next day, and attend to the Divine instructions as to his future conduct. He accordingly left his retreat, when he heard the noise of an earth-quake, and saw in the air an appearance of blazing fire. The fire was followed by a short pause of silence; after which he heard a voice ex­horting him not to be intimidated at his then situa­tion, for his enemies should not prevail against him. He was commanded to return home by way of Damascus, and there anoint Hazael king of Syria, and Jehu, the son of Nimshi, king over Israel; and also to appoint Elisha his successor in the prophetic office; the voice intimating that these men would be proper instruments in the hand of Divine venge­ance, to punish the idolators of the land, and extir­pate those who encouraged and practised it.

Elias, duly impressed with what he had seen and heard, returned according to the instructions given him; and finding Elisha, the son of Shaphat, plough­ing with others, Elias calls Elisha to the pro­phetic of­fice. threw his mantle ^(a) over him as he passed. Elisha immediately upon this began to pro­phecy, quitted the plough, and declared himself rea­dy to follow Elias, only desiring to take leave of his father and mother before his departure. This being granted him, he returned, and thenceforward be­came the disciple and companion of Elias during life.

Ahab, notwithstanding so many repeated tokens of the divine displeasure, still remained inflexible, and, to aggravate his many former instances of injustice, was guilty of an action of the most un­justifiable nature. It happened that one Naboth, 1 Kings x [...]. Naboth is [...] at the instance of Jezebel. a citizen of Jezreel, had a vinyard adjoining to the royal gardens, which the king was desirous of ob­taining, in order to enlarge his own premises. To accomplish his desire, he offered Naboth an equiva­lent, either in land or money; but the possessor, as it was his paternal inheritance, refused to part with it on any terms whatever. This so much disgusted Ahab, that he could neither sleep, nor take any convivial or social pleasures.

When Jezebel, after many enquiries, became ac­quainted with the real cause of her husband's com­plaint, and that, notwithstanding he had treated Naboth with a degree of courtesy and condescension derogatory to his dignity, he could not obtain his consent to the proposal he had made him, she, at first, upbraided him with pusillanimity, or not know­ing how to exert the authority of a king. She afterwards desired him to banish all melancholy, as she had thought of an expedient by which he might be put in possession of the much-desired vine­yard. The device was this: She caused letters to be written in the king's name, and sealed with his signet, to be directed to the principal men in Jezreel, commanding them to proclaim a fast, call an assembly, and assign Naboth a place amongst the leaders. They were then to suborn three witnesses to give evidence against him for blaspheming God and the king upon whose testimony he should stand convicted, and receive sentence to be stoned to death by the people. Notwithstanding the base­ness of the plot, such was the influence of the king over the leading [...] in Jezreel, that every thing was executed according to the directions of the infamous Jezebel; and the innocent Naboth fell a sacrifice to the covetous disposition of the king, and the infernal machinations of a tyrannical and perfi­dious woman.

As soon as Jezebel received intelligence that the horrid murder was perpetrated, she repaired to the king, informed him of the circumstance, and desired him to go to Jezreel, and, without any ceremony, take possession of the vineyard. Ahab, pleased with the effect of the plan devised by his queen, imme­diately followed her directions, and prepared for a visit to his new possessions. But he was suddenly met by the prophet Elias, who, at the Divine com­mand, first upbraided him with having slain the innocent, and then usurping a right to his possessions. When Ahab saw the prophet approaching, he made open confession of the whole transaction, and a tender of any satisfaction, he might require. But Elias spurned at the offer, and denounced judge­ment on him to this effect: Ahab is men, and reprehend­ed, by the prophet Elias. ‘That where the blood of Naboth had been licked by dogs, they should likewise lick the blood of Ahab and Jezebel; and that the crime of taking away the life of an inno­cent man by perjury, should be punished by the extirpation of his whole race.’

Ahab was so affected at the denunciation of this judgment, that he became deeply penitent, Ahab averns the judgement denounced by the prophet. cloathed himself in sackcloth, went barefoot, and gave every proof of the most unfeigned sorrow and humiliation. Hereupon the prophet was commissioned to acquaint him that, in consideration of his contrition, the judge­ment denounced should be postponed during his life; but that it should certainly take place in that of his son the truth of which prediction will hereafter appear.

CHAP. VIII.

1 Kings xx. A powerful confedera­cy formed against Ahab.DURING these transactions between Ahab and the prophet, Adad, the king of Syria and Da­mascus, levied a most formidable army from the dif­ferent parts of his dominions, and being joined by thirty-two confederate princes beyond the Euphra­tes, he marched with this mighty force against the king of Israel, who, deemed it impolitic to ha­zard the event of a battle on the plain with a power so superior, retreated to fortified places, in order to act upon the defensive. He took up his stand in Samaria, as the most eligible situation, being sur­rounded with strong walls, good ramparts, and having a numerous and well disciplined army in the garrison to maintain it. The king of Syria lays siege to Samaria. The king of Syria mar­ched with his army, and sat down before Samaria, sending, Makes pro­posals to Ahab. at the same time, an herald to Ahab, to desire that he might dispatch ambassadors with in­structions to propose terms.

This being complied with, the ambassadors were accordingly dispatched, with directions to inform Ahab, that the whole of his treasure, together with his wives and children, were at the mercy of the king of Syria; and that, if he would acknowledge the same, and permit him to take what part of his pos­sessions he pleased, he would instantly raise the siege, Ahab's submissive reply. and withdraw his troops. Upon this Ahab commissioned the ambassadors to return and assure the king their master, that himself and all that he had were at his disposal.

When the ambassadors delivered the purport of their commission to the Syrian, he dispatched them again to the king of Israel, to desire that, as he had acknowledged his right to all his possessions, such officers and servants as he should send the next morn­ing, Adad insists on more rigid terms. might have free liberty to search his own apart­ments, together with those of his retinue, and take with them whatever they might select, leaving the remainder in the possession of Ahab.

The king of Israel, struck with a demand at once so imperious and unreasonable, thought it expedi­ent to call a council, to debate on a point in which both his honour and interest were so essentially con­cerned. They were accordingly summoned, and, when assembled, he thus addressed them: ‘My friends and countrymen, I have had two proposals sent me from Adad; Ahab ad­dresses his council upon the occasion. the former to acknowledge that myself, my wife and children, were all at his mercy; upon my compliance with which terms he was to raise the siege. For the public peace and safety, and the common good of my people, I waved all consideration of my own interest, and acceded to these terms. Not satisfied with this compliance, he desires to send his officers and ser­vants to search and rifle my property, and that of my attendants and people, at pleasure, select what they may deem most eligible, and leave us the remainder. My own concerns I readily gave up; but cannot think of resigning those of my subjects to so peremptory and insolent a demand. A de­nial, I am persuaded, will bring on a war; and therefore I submit the matter to your deliberation, determined to abide by your resolves.’

The council reprobated the haughty and insolent demand of the barbarian in the severest terms, and unanimously declared for the vigorous prosecution of a war. Adad's terms are rejected Accordingly the ambassadors were in­structed to report to their master, that ‘The king of Israel was still disposed to comply with the first demanded, for the common peace and safety; but that he could not submit to terms so unrea­sonable as he had proposed.’

Adad, fired with indignation at this reply, sent a third embassy, He sends a third embassy. with a message more peremptory and menacing than the former. ‘Tell their king (said he) that, though he vaunts himself on the strength and security of his walls, my army will raise a bank higher than those walls, and that by only each man taking an handful of earth.’ By this he gave Ahab to understand the incredible number of his troops in order to deter him from opposition. Ahab replied in laconic terms, that, He [...] that [...] ‘Men of ho­nour were to dispute with their swords, not with their tongues.’

When the ambassadors returned, they found their master at a convival board with his confederate princes; and having reported Ahab's reply, he gave immediate orders for the carrying on the siege with all possible vigour. Ahab, and his people, [...] were greatly intimidated at the formidable preparations made by the enemy, in circumventing the city, and raising a strong bulwark, till a prophet came to him, and encouraged him with an assurance that he should prevail against this tremendous power. When he expressed a desire of being informed by what means the victory was to be obtained, he received for answer, ‘By the sons of the leaders of the peo­ple, but under thy conduct as their commander.’ Ahab, rouzed by this pleasing information, called them together to the number of two hundred and thirty-two; and receiving intelligence that the king of Syria had retired to rest after a debauch, the gates were suddenly thrown open, and the young officers made an intrepid sally. Information was no sooner given by the centinels to Adad, than he issued orders, that ‘Whether they came to sight or to treat, they should bring them bound to him.’ Ahab, at the same time, had a reserve of men with­in the walls, in readiness to sally forth, as occasion might require: but the young officers fell upon the out guard, slew many of them, and pursued the rest to the camp. When Ahab found that they had suc­ceeded thus far he commanded the remainder of his army to sally forth, and charged the Syrians with the utmost fury. This resolute effort decided the fate of the day; for the enemy being not only intoxicated but unarmed, fell an easy prey to the assailants, were put to the rout, left their armour behind them; and the king himself with difficulty escaped by the agility of his horse. [...] Ahab followed the pur­suit; and when he had rifled the enemy's camp, which contained an immense booty of gold, silver, and other valuable commodities, he took Adad's chariots and horses, and returned to the city. But, [...] as the prophet advised him to keep his army in rea­diness to take the field, [...] as the king of Syria would make another expedition against him the next spring, he employed himself in making the necessary preparations for a renewal of the contest.

Adad summoned his friends, with the remainder of his broken army, [...] to deliberate on their future con­duct. When he informed them of his resolution to make another expedition against the Israelites, they unanimously dissuaded him from engaging with them on the mountains; because their God was potent in such places, and thence it came to pass that they had so lately been beaten; adding, that if they fought on the plain, the Israelites would be conquered. They also counselled him to dismiss the confederate princes from any further personal service and attendance, [...] but to retain their army, and appoint experienced officers to command it, instead of the princes, while they might be employed in levying recruits in their respective territories, to supply the places of such as might fall in battle. Adad approved of the counsel given him, and regulated his measures accordingly. [...]

In the beginning of the spring the king of Syria marched with his army against the Hebrews, and pitched his camp in a large plain, according to the advice of his friends, not far from the city of Aphica. In the mean time Ahab advanced with his troops, and pitched his camp over against him; though his army fell many thousands short of the number of the Syrians. [...] While the armies faced each other, the prophet came to the Hebrews with the Divine assurance that they should be victorious, and that their enemies should find his assistance as potent on the plain as on the mountains, which it seems was contrary to their opinion.

The armies remained encamped in their respective stations for six successive days; [...] but on the seventh they advanced on both sides in a line, and commenced a battle. The action was gallantly sustained by each army at first; till the Israelites pressed the Syrians with such ardour that, unable to stand the shock any longer, they were put to the rout, and closely pur­sued by the enemy. Betwixt those who were slain [Page 133] upon flight, The Se­ [...] are [...]. and those who perished by such misad­ventures as are immediately brought on by con­fusion, the havock was very great; for, indeed, they were destroyed by their own chariots, and by one another. Those that got into Apheca, their only place of refuge, were but few in number; and it is supposed that about seven and twenty thousand were crushed to death by the walls suddenly falling to the ground, and that an hundred thousand were slain in battle. The king [...] him­ [...]f.

Terrified at this dreadful judgment, Adad, with some of his officers and friends, retired, for security into a cellar under ground; where some of them took occasion to represent the clemency and humanity of the Hebrews, and thence to advise the king to cast himself at Ahab's feet for mercy, in confidence that, upon such application and submission, it would not be refused.

[...] for mercy to Ahab, who [...] his [...], and [...] him with the [...] and [...].Adad approved of their advice; and thereupon se­veral of his train were dressed in the habits of suppli­cants and captives, cloathed in sackloth, with ropes about their necks, according to the custom of the country in such cases ^(a), and sent to Ahab, request­ing the life of their king upon any terms he might be pleased to propose. The king of Israel received them courteously, and assured them, that, ‘He rejoiced in the safety of their king as much as if he was his own brother.’ Nay, he promised to shew him the same tokens of honour and respect.

The messengers, having received assurances, upon oath, that no violence should be offered to his per­son, hastened to their master in his retirement, and brought him to Ahab, who was at that time in his chariot. As soon as the vanquished king did him homage, Ahab saluted him with the utmost courtesy, presenting him his right hand, and pledging his faith and honour for his perfect security and freedom. A­dad acknowledged his humanity and condescension, of which he declared he should retain a grateful re­membrance to his latest breath. Adad ac­knowledges [...] of the king of [...]srael. He also promised to restore to the Hebrews those cities and lands which the former kings had taken from them, and that Ahab should have every desirable privilege in the ca­pital city of Damascus. Such mild treatment could not but be acceptable to Ahab; the result of which was that a league of friendship immediately took place between the contending monarchs, The two [...] enter [...] Adad is [...]onourably [...]. founded on a reciprocal interchange of oaths for the perform­ance of covenants; after which Adad was dismissed with magnificent presents to his own country.

After these transactions between the kings of Is­rael and Syria, a certain prophet, whose name was Michaiah, came to one of Ahab's subjects, and bid him smite him on the forehead, telling him that it was the Divine will it should be so: but on his re­fusal, the prophet told him he should suffer for his disobedience, for he should be destroyed by a lion. When the accident foretold had befallen the man, the prophet applied to another with the same in­juction, who immediately smote him, and drew blood. Upon this he bound up his head and went to the king with this story: ‘That he had been one of his soldiers and had the custody of one of the prisoners deli­vered to his charge by an officer, and that the pri­soner having escaped, he was in danger of his own life, by means of that officer, who had threaten­ed him with death if the prisoner was not found, when called for, in his custody.’ When Ahab told him he would suffer justly, he unbound his head and gave him to know his person and office. [...] is re­ [...]rehended [...]f a pro­ [...]het for his [...]emency to [...]dad, and [...]hreatened [...]ith the [...]terest pu­ [...]hment. He told him he made use of this artifice as a pre­lude to impress on his mind the following predic­tion, ‘That God would punish him who had suf­fered Adad, a blasphemer against him, to escape punishment ^(b); for the time would come when this very Adad, whom he now spared, would be the means of his death, and the destruction of his army.’ Ahab was highly exasperated at the de­nunciation of the prophet, and commanded him to be imprisoned; though he was much affected, and struck to the very heart, by his prediction. But we shall return to the affairs of Jehoshaphat king of Je­rusalem.

CHAP. IX.

JEHOSHAPHAT had not only enlarged his terri­tories, 2 Chron 18 Jehosha­phat a wise and virtu­ous prince. and put garrisons into all the cities under his jurisdiction, but had appointed governors in those cities which were taken out of the tribe of Ephraim by his grandfather Abijah, when Jeroboam reigned over the ten tribes. This prince was favour­ed with the Divine blessing, assistance, and protec­tion, in all his undertakings; for his life might be deemed a series of piety and virtue, as scarce a day passed in which he was not employed in acts pleasing to God, and beneficial to mankind. His character, for integrity and humanity, gained him the rever­ence and esteem of all the neighbouring princes, as appeared from the munificent presents which poured in upon him from different quarters, An excel­lent politi­cian, and particular­ly attentive to the ob­servance of the laws & religion of his ances­tors. and greatly con­duced to enhance both his fortune and fame. In the third year of his reign he summoned the elders and priests that were under his jurisdiction, and ordered them to appoint commissioners in the respective cities and towns within his dominions, to enforce a regular attendance on divine worship, and a due ob­servance of the laws of Moses. His own concern for the preservation of the pure religion had a pow­erful influence on the minds of his subjects, The influ­ence of good ex­ample. who seemed to vie with each other in the promotion of so excellent a work. Nay, his general conduct seems to have impressed the neigbouring princes with a kind of reverential awe; for they lived in peace and har­mony, and studied to render each other mutual ser­vices. Beneficial effects of an upright administra­tion. The Philistines paid their tribute with the most scrupulous regard to justice; and the Arabians their annuity of 630 lambs, and the like number of kids with the greatest complacency.

Jehoshaphat also fortified his large cities and towns, and kept in constant pay, a well disciplined army, to be in readiness upon any urgent occasion. Of the tribe of Judah there were three hundred thousand shield-bearers, under the command of Edra, and two hundred thousand under Johanah; and, of the tribe of Benjamin, two hundred thou­sand archers, under the same officers. There was also another officer, called Achobat, who command­ed an hundred and eighty thousand men, armed with bucklers; besides the soldiers who were dis­persed in different garrisons.

Jehoshaphat at length married his son, Jehoiam, to Gotholia, the daughter of Ahab, king of the ten tribes; upon which occasion, when he went to Sa­maria, he was most sumptuously entertained by Ahab; and his officers and attendants in general, were presented with the rarest productions of the country. At the entreaty of Ahab, upon this visit, he joined him in an expedition against the king of Syria, for the recovery of Ramoth-Gilead, which had been taken, and was detained from him, by that prince. Jehosha­phat joins with Ahab in his ex­pedition a­gainst the Syrians. 1 Kings 22 Jehoshaphat promised him a powerful as­sistance, and sent for a numerous army from Jerusa­lem to Samaria, where both the kings went out of the town and each of them, seated on a throne of state, reviewed and gave orders to their forces. Pre­vious to their entering upon hostilities, Jehoshaphat deemed it adviseable, if there were any prophets at hand, to consult them upon the occasion; for there had been a three years interval of peace between the kings of Israel and Syria.