the rotation of the earth on its own axis, from west to east. But, when matters of this kind are to be transacted between God and his prophets, as in the above case, then subjects relative to philosophy are conceived in their proper terms, and expressed according to their own nature.

"It is vain to cry out, and say, 'Such a cessation of motion in one planet could not take place without disordering all the rest.' This I deny; and those who assert it, neither know the scripture nor the power of God; therefore, they do greatly err. That the day was preternaturally lengthened, is a scripture fact. That it was so by a miracle, is asserted; and whether that miracle was wrought as above stated, is a matter of little consequence; the thing is a scripture fact, whether we know the modus operandi or not. I need scarcely add, that the command of Joshua to the sun is to be understood as a prayer to God, (from whom the sun derived his being and his continuance,) that the effect might be what is expressed in the command; and therefore it is said, verse 14, that 'THE LORD HEARKENED TO THE VOICE OF A MAN, for the Lord fought for Israel." (DR. ADAM CLARKE'S "Commentary,” Joshua x.)

From a careful examination of the whole case, it therefore appears, that, whatever difficulties may be found to exist in this part of the narrative, they are by no means obviated or diminished by adopting a rationalistic mode of interpretation; that, in fact, the miraculous agency, so plainly asserted in the authorized translation, must be admitted, in order to obtain the true sense of the sacred narrative.

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E, page 200.-Two Tribes of Amorites expelled by the Hornets. THIS portion of scripture deserves very serious attention. The words communicated through Moses express, in clear and unambiguous terms, a promise that the Lord would, by means of annoying and destructive insects, actually compel some of the inhabitants of Canaan to emigrate to other lands. And what was thus prophetically promised is, by the words of Joshua, declared to have been fully effected. The veteran leader of Israel, in his last address to the people, when reminding them of the faithfulness of Jehovah, and of the mighty interpositions of his power in their behalf, refers to the expulsion of two kings of the Amorites, by the agency of the hornet, without the aid of Hebrew arms, as a well-known and fully-recognised fact. According to the Jewish commentaries of R. Nachman, one of these nations was the Girgashites, who retired into Africa, fearing the power of God." And Procopius, in his History of the Vandals, mentions an ancient inscription, in Mauritania Tingitana, stating, "We are Canaanites flying from the face of Joshua, the son of Nun, the robber." Whatever importance may be attached to these statements, it is certain that the Girgashites are included in the list of the seven devoted nations, either to be driven out or destroyed by the Israelites. (Gen. xv. 20, 21; Deut. vii. 1; Joshua iii. 10; xxiv. 11.) It is also a fact, that the name of this people is not found in the enumeration of those nations which were to be utterly destroyed, (Deut. xx. 17,) although the other six are specially set forth; nor does it occur among the names of those among whom, in disobedience to the Divine command, the Israelites lived and intermarried. So that, while the sacred text says, that two tribes were driven out by the hornet, and African tradition alleges, that one of these, at least, found refuge in the country around the Phenician colony

of Carthage, Jewish tradition defines the people thus expelled as the Girgashites; and all this appears to be confirmed by the fact, that, although this was one of the doomed nations. it does not appear to have been entirely destroyed, nor yet to have remained in the land.

The hornet, which is spoken of as the instrument by which the expulsion of this people was effected, although in size not much larger than a bee, is said to be a most destructive creature, capable of inflicting severe injury, even on the rhinoceros and the elephant, and of destroying the smaller animals, not excepting the camel, whose skin is so hard and well defended with hair. The vindictive power that presided over this dreadful scourge, was worshipped, at Ekron, through fear, (the reigning motive of Pagan superstition,) under the title of Baal-zebub, "Master of the Hornet." It is not improbable that this idolatry arose at the time of the expulsion of the Girgashites, and among the neighbouring tribes, under a dread of being visited with a similar calamity. (See DR. HALE'S "Analysis of Ancient Chronology," vol. ii. pp. 263— 265.)

F, page 214.-Relative Chronology of the War with Benjamin.

ALTHOUGH these events are related in the latter part of the Book of Judges, we are fully warranted in placing their occurrence soon after the death of Joshua. The following (among other) reasons justify this course: 1. When these events occurred, the tribe of Dan had not obtained a settled location. 2. Phinehas, the son of Eleazar, was alive at the time of the battle of Gibeah. (Judges xx. 28.) 3. The wickedness at Gibeah is spoken of as the first open iniquity of Israel. (Hosea x. 9.) G, page 214.-Extent of the Authority of the Judges.

Ir is a question which has been scarcely touched by biblical critics, but which is nevertheless of great importance to a clear understanding of this part of sacred history, how far these several subjugations, and the authority of the several judges who obtained deliverance for Israel, extended. When, for instance, we are told, that this eastern king was "served" by "the children of Israel," are we to understand that his tyranny extended from Dan to Beersheba? There does not appear to be any ground for such an opinion. It seems very unreasonable to suppose, that his authority could have reached those Hebrews who dwelt among the Philistines and Amorites of the west, or the Canaanites and Sidonians of the north. On the contrary, it may be taken as an undoubted fact, that the whole land, which had been promised to Israel, was never brought completely under one government before the time of David. The several servitudes, therefore, must be regarded as affecting in succession various important portions of the land, and, consequently, the corresponding tribes of Israel, by which these were occupied. Cusha-rishathaim, therefore, may be regarded as having subdued the Israelites who dwelt in the districts east of the Jordan, and, probably, also, some who occupied the western banks of that river.

H, page 218.-The House of Heber.

THE case of Jael affords information respecting some important circumstances in the history and manners of this period. Moses informs us, that when Jethro, his father-in-law, and other members of the family, visited him in the wilderness, he entreated Hobab, the son of

Jethro, to accompany the Israelites in their journey. Hobab at first refused, and Moses repeated his request with still greater urgency; but the sacred narrative does not state whether the son of Jethro was prevailed upon to accompany Moses, or still persisted in his refusal. The former seems to be rather implied; for the history proceeds immediately to say, "And they departed from the mount of the Lord three days' journey," &c. (Num. x. 29-33.) But the question which is thus left uncertain by Moses, is, by the narration of the victory of Deborah and Barak, clearly and fully solved. We are here told, that Heber, the Kenite, who was descended from Jethro, dwelt at this time in "the plain of Zaanaim, which is by Kedesh." (Judges iv. 11.) This fact removes all doubt as to the conduct of Hobab, and shows that he accompanied the Israelites in their journey; and that, although his family was kept entirely distinct and separate from the descendants of Jacob, they took up their residence in the land of Canaan.

But this incident also casts light upon the manners and civil polity of this age. It shows that this branch of the Kenite family, after their location in Palestine, still adhered to their primitive nomadic manner of life: they lived in tents. And the circumstance of Sisera's seeking concealment in the tent of the wife of Heber, shows that the patriarchal mode of life, which made this place one of perfect privacy and seclusion, still prevailed.

It is further worthy of remark, that the house of Heber was regarded as of sufficient importance to be exempted from the impending or existing collision between Jabin and the children of Israel; "for there was peace between Jabin the king of Hazor and the house of Heber the Kenite." (Judges iv. 17.)

CHAPTER IV.

THE HISTORY OF THE HEBREW PEOPLE FROM THE ESTABLISHMENT OF MONARCHY TO THE DIVISION OF THE KINGDOM.

SAMUEL RECOGNISED AS A PROPHET-His Administration, and Efforts to instruct and improve the People-The miraculous Rout of the Philistines-Samuel in his old Age assisted by his Sons-Their Sin-THE ELDERS ASK A KING-The Causes of this ApplicationThe Request is granted, and Saul anointed-Jabesh-Gilead delivered-Saul confirmed in the Kingdom-War with the Philistines -Saul's Impatience and Transgression—He is threatened—Heroism and Success of Jonathan-The King again acts unwisely-Saul commanded to destroy the Amalekites-He is victorious, but again transgresses, and is assured that he shall be deprived of the Kingdom-David privately anointed-Saul's mental Malady-He is relieved by David's Music-David made the King's Armourbearer-War with the Philistines renewed-Goliath's DefianceDavid kills the Giant-Saul, jealous of David's Fame, persecutes him-The Friendship of David and Jonathan-David flies to the Philistines-The increasing Distress of Saul-His Death—THE RETURN AND ACCESSION OF DAVID-David anointed King of Judah in Hebron-Death of Ishbosheth-David anointed King over all Israel-Jerusalem taken and made the Capital-Great Success of David in all his military Enterprises-The Kingdom delivered from all internal Enemies-And the neighbouring States subdued -David's Sin in the Case of Bathsheba and Uriah-His Punishment denounced-The Wickedness of Amnon-He is slain-Absalom banished-But afterward pardoned-His Conspiracy-David flies-Absalom obtains the Capital-His Conduct-He is slainThe Return of the King-Rebellion of Sheba-The Kingdom saved by Joab-The People numbered-The consequent Pestilence-The last Days of David-His Death-THE STATE OF THE HEBREW KINGDOM AT THE CLOSE OF DAVID'S REIGN-ACCESSION OF SOLOMON-His Piety and Wisdom-He begins to build the Temple-The Greatness of the Work-Its enormous Expense-The Fabric completed and dedicated-SOLOMON'S COMMERCIAL POLICY-Palmyra-Baalbec -Extensive inland Trade-Maritime Commerce-Ophir-The Queen of Sheba's Visit-Solomon's Riches-His unbounded Luxury and State His numerous Wives and Concubines-His Apostasy-The awful Extent of his Idolatries-Jeroboam informed by a Prophet that he shall reign over ten Tribes-The Death of Solomon-And Accession of Rehoboam-His Folly-THE DIVISION OF THE KINGDOM-Brief Review of the Reign of SolomonNational Consequences of his Sin. NOTES. The Sin and Punishment of Beth-shemesh-Samuel and the Philistines-The

judicial Circuit of Samuel—The Schools of the Prophets The Cause of Hebrew Monarchy-The Threat of Nahash-Public and private Anointing of Kings-Difficulties in the scriptural Narrative of David's Entrance on his public Career-The Apparition of Samuel-Treason of Absalom-The Slaughter of the Gibeonites, and its Punishment-The Sin of numbering the People Solomon's Marriage with Pharaoh's Daughter-Ships of Tarshish-The Situation of Ophir, and its Trade-The Geography of Sheba The Effect of Solomon's commercial Policy upon the Conduct of Egypt toward Israel.

IT has been shown in the preceding pages, that, even before the death of Eli, Samuel was established as a prophet of God in Israel, and that he was recognised as such from Dan to Beersheba. It is also probable that at this time he took some active part in public affairs; for the account of the battle of Eben-ezer is introduced with the remark, "And the word of Samuel came to all Israel." (1 Sam. iv. 1.) After that calamitous conflict, the ark of God, which was taken by the Philistines, was carried to Ashdod, and placed in the temple of Dagon. Here, however, it was soon proved that the defeat and humiliation of Israel had not been occasioned by any want of power, or lack of watchful care, on the part of Jehovah. Having punished the wickedness of his people, he now interposed to maintain his own honour, and to assert his Divine supremacy. The sacred ark, when placed in the idol temple, was not unaccompanied by the presence and power of Him to whose service it had been consecrated. In the morning, when the Philistines came early to the sacred place, probably to celebrate the praises of their idol, and exult over the capture of the ark, lo, Dagon had fallen prostrate before the ark. Supposing this might have been accidental, they set the image again in his place; but their hopes were vain: when they returned on the morrow, they found Dagon fallen again, with his head and hands cut off, only his stump being left. Nor was this the only infliction they were doomed to suffer. God smote the men of Ashdod with a sore disease; and punished them so severely, as to lead them to resolve that the ark of the God of Israel should not remain with them. Thence, therefore, it was taken to Gath. Here, also, dire affliction fell upon the peo