In all probability some such distinctive terms obtained from the infancy of navigation; and if so, as the trade of Tarshish, and its connexion with Britain and other places in the Atlantic, must have required vessels of the largest size and strongest construction, is it not reasonable to suppose that these were distinguished from those used for the coasting trade of the Mediterranean, by being called "ships of Tarshish?" Let this be admitted, and it will be perceived that the navigation of the eastern ocean would require ships of this class; and we have therefore, in the Book of Kings, an account strictly correct,"ships of Tarshish to go to Ophir." And then as the Books of Chronicles were written after the captivity, when this trade had ceased for centuries, it may be easily imagined that the sense of the phrase, "ships of Tarshish," might have been misapprehended, and have led to the reading now found in the texts referred to. At all events, on a question of difference of statement in these two authorities, no biblical scholar will hesitate to give the preference to the Book of Kings.

O, page 313.-The Situation of Ophir and its Trade.

It is amusing to read the speculations of the learned, as to the geography of the port to which this commercial fleet of Solomon sailed. The coasts of Asia, Africa, and even Europe, from Ceylon to the western part of Spain, have been searched for the purpose of finding it, and many places have been selected as the probable port. If the learned and laborious researches of Mr. Forster are received with the attention and confidence which generally they appear to merit, this perplexing question will be regarded as settled. We regret that our limits render an abridgment of this author necessary.

Mr. Forster observes that "the contradictory opinions of the learned, who alternately transport the Ophir of the Old Testament to Africa or to India, to the coast of Sofala, or the island of Ceylon, rest wholly on the plea in which they altogether originated, that the name and dwelling-place of Ophir are no where to be found among the settlements of his brethren in Arabia. Consequently, if we recover, in an appropriate part of the peninsula, not only the name and seat of this patriarch, but his name and seat in unquestionable connexion with an old and famous mart of gold, specious learned theories must at once give way before conclusive historical facts." Our author then proceeds to show that in Sale and D'Anville, as in modern maps, "Ofor," or "Ofir," appears as the name of a city and district in the mountains of Oman in Southern Arabia; that this district was, in the time of Pliny, occupied by descendants of Joktan, and was therefore presumptively the seat of the Joktanite Ophir; and, further, that this district was by Pliny celebrated for its traffic in gold; a fact confirmed by the researches of Niebuhr, who remarks that Oman is a district still containing metallic deposits.

From all this it is confidently inferred, 1. That the Ofor of the maps is the Ophir of the Old Testament. 2. That the gold coast mentioned by Pliny was the place to which the fleet of Solomon sailed. 3. That this Ophir was the seat of the patriarch of that name, the son of Joktan. If these conclusions are correct, then we find the course of this commercial voyage without further difficulty. The vessels would sail down the Red Sea, and coast the Arabian peninsula to the mouth of the

Persian Gulf this would place them in contact with Ophir. Here might be a mart for oriental produce; or, while a part of the navy remained here to conduct commercial operations, another part might cross the bay, and coast the peninsula of India, as far as was necessary for their purpose, and in this way the produce of southern India, and even of Ceylon, might be obtained.

But it may be thought that this voyage could not occupy three years. Perhaps, in the strict sense of the words, it did not. Michaëlis has shown that the original may be rendered, "in the third year." It is well known that in the Arabian sea the wind blows from the southwest from April to September, and from the north-east from October to March. The fleet would therefore have to leave Ezion-geber in sufficient time to arrive at Oman before the end of September, as, if they failed in this, the contrary monsoon would prevent their reaching it. But then their multifarious commercial operations could not be completed early enough to allow them to reach the mouth of the Red Sea, on their return, before the end of March, and, consequently, they would be obliged to wait for the next monsoon. Suppose, then, that this fleet sailed from Ezion-geber in April, and that they reached their destination in September, as they would not be able to return by the next monsoon, they would have to remain at Oman until the following October, when, returning, they would reach their starting-point in February or March. But then, as the Jewish civil year began at the autumnal equinox, this voyage would be said to have occupied three years, because it was begun in the seventh month of the first year, and completed in the sixth month of the third year. Something of this kind appears to have taken place; although, as we are not sufficiently informed of the rate at which Phenician vessels sailed, nor of the manner in which their commercial operations were carried on, no particular illustration of the scripture narrative can be given; nor, for the same reason, can any objection be raised against it.

P, page 314.-The Geography of Sheba.

MR. FORSTER has arranged the conclusions of Bochart on this subject, with illustrations and remarks of his own, in such a manner as to leave no doubt respecting the situation of the kingdom over which the queen of Sheba ruled.

1. It is shown that the products of her kingdom, as described in the Books of Kings and Chronicles, are identical with those of the kingdom of Sabea, of which Mariaba or Saba was the capital, as given by Strabo, the elder Pliny, and other classical authorities.

2. The corroborative circumstance that this queen is by our Lord called "the queen of the south," an expression equivalent to "queen of Yemen:" Yemen or Tamin, in Arabic, denoting at once the south generally, and peculiarly the territory of Arabia Felix, or the southern quarter of the peninsula. Mr. Foster remarks here, "In the Hebrew version of St. Matthew's Gospel vóros is rendered by Tamin, as though our Lord's expression had been 'queen of Yemen.' Most probably it was so, in the Aramean dialect in which he spoke and that Tamin standing at once for 'Yemen' and for the south,' the evangelist has rendered it in its most comprehensive sense, to make it more generally intelligible."

3. The significant geographical indication supplied by our Lord's expression, "She came from the extremities of the earth;" a description which, taken in connexion with that of "queen of the south," could, at Jerusalem, be used appropriately only to denote the southern extremity of Arabia, which terminates in the Indian Ocean.

4. The striking agreement with these internal marks, and the still more remarkable concurrence among themselves, of wholly independent traditions respecting the country of the queen of Sheba; ecclesiastical history uniting with rabbinical and Mahometan in accounts describing her as the queen of the Sabean kingdom of Yemen, and Mariaba or Saba as the seat of her government.

Here, then, in the extreme south-east of the Arabian peninsula, the dominions of this queen are found; and here also, immediately adjoining her territory, is found Ophir, the seat and centre of Solomon's maritime trade: and thus we have a complete exposition of the most important points of this interesting part of sacred history. (FORSTER'S "Historical Geography of Arabia.")

Q, page 317.-The Effect of Solomon's commercial Policy upon the Conduct of Egypt toward Israel.

Ar the beginning of his reign, we find Solomon holding the most friendly relations with Egypt, and marrying a princess of that country. But, although we hear of no rupture or war, circumstances appear in the history which show that this friendly feeling had passed away before the death of Solomon. It is worthy of remark, that Hadad, the young prince of Edom, who was taken to Egypt when a child, was, when he grew up, greatly loved and honoured by Pharaoh; that even Jeroboam, who had attempted Solomon's life, found a safe asylum in that country; further, that, before the reign of Solomon closed, this Hadad left Egypt, and endeavoured to recover his hereditary kingdom of Edom; but, failing there, and obtaining assistance from Rezin, he succeeded in wresting some part of Syria from the Hebrew government. It is scarcely possible to suppose that the king of Egypt could have protected these men, and have countenanced their designs, while he was on perfectly friendly terms with Solomon. But when it is known that the success of the Hebrew king in his commercial enterprises had crippled the trade of Egypt, and that the possession of Edom and Syria alone enabled him to do so, we can easily understand why Pharaoh might wish Hadad success.

CHAPTER V.

THE RELIGION OF THE HEBREWS FROM THEIR ENTRANCE INTO CANAAN TO THE DIVISION OF THE KINGDOM.

THE RELIGIOUS SYSTEM COMMUNICATED TO THE HEBREWS IN THE WILDERNESS, divinely attested, and the People trained to its ObservanceSpecially enforced by Divine Interposition when the Israelites entered Canaan-The Fidelity of the Hebrews during the Government of Joshua, and the Elders who were contemporary with himReligious Corruption introduced by Micah-The Evil extended by the Danites-and continued by Gideon-at length issues in open and avowed Idolatry-The Nature of this Evil, and its fearful Consequences-The Conduct of Jephthah-Low State of Religion in Israel at the Time of Eli-Samuel, his Piety, and prophetic Inspiration Labours to reform the People, and restore the Worship of Jehovah-RELIGIOUS WORSHIP DURING THIS PERIOD-The Tabernacle set up in Shiloh-The Ark, taken by the Philistines, when restored, not returned to the Tabernacle, but deposited in a Tabernacle built for the Purpose by David on Mount Zion-The Worship established there a remarkable Innovation in the ceremonial Law-Its several Parts, and spiritual Character-THE TEMPLE BUILT, its Dedication, Manifestation of Divine Glory, and Descent of Fire on the Altar-Effects of these Events on the public Mind-Did the Worship in David's Tabernacle continue after the Temple was dedicated?—And was this extended and continued? -PERSONAL RELIGION-Samuel-David, his early Piety, Conduct in Persecution and Danger-Falls into Sin, his Penitence and Pardon-Reality of his spiritual Restoration-His Piety specially honoured by the Inspiration of the Psalms-Solomon, his youthful Godliness, Views of the Messiah, Wisdom, and Zeal-The Book of Ecclesiastes-Falls into Sin, establishes Idolatry-No Evidence of his Repentance-DOCTRINAL OPINIONS-Nature and Extent of the Efficacy of Sacrifice-Expiatory, vicarious, and propitiatoryViews of God-Immortality of the Soul-Separate Existence and Influence of Satan. NOTES.-Reason why the Religion of the Patriarchs was not more fully recorded by Moses-Peculiar Attestation to the Truth of the Hebrew Faith-Israel taught and trained by God-The Computation of sabbatical Years-The Ephod of Gideon-The Teraphim-Jephthah's Daughter-The Sons of the Prophets―Typical Importance of David's Tabernacle—Origin of Synagogues-Hyssop.

THE Hebrew religion, as a grand system of theology, morals, worship, and ecclesiastical polity, was planned and perfected in the wilderness. It has been already shown,

that it included as its basis important theological doctrines, laws, rites, and usages; which, having been revealed or acquired in the early ages, had formed the foundation of the practical piety of the patriarchs, and were esteemed as an undoubted summary of religious faith and practice. In addition to these elements of primitive religion, the faith of the Israelites contained the revelations which God had made to them through Moses. These greatly added to their scheme of doctrine, enlarged their system of laws, prescribed a more glorious mode of worship, and provided a complete ecclesiastical economy. The whole amount of the religious knowledge, obligation, privilege, and precept derived from these sources, was by the Hebrew lawgiver wrought up into a regular and complete system of faith and practice, which was intended thenceforth to form the religion of the Hebrew people.*

In a preceding chapter we endeavoured to exhibit the great elements of this religious system: it is our present object to inquire into the application of it to the mind and character of the Hebrews, individually and collectively; to show the measure of faith with which its doctrines were received, the extent to which its laws were obeyed, and its privileges enjoyed; and thus to learn the qualities and character of this religion in the condition and circumstances of the people.

Although many and serious difficulties stand in the way of a satisfactory investigation of this interesting subject, it must be admitted that in one respect it possesses a very great advantage: the religious system of the Hebrews stood intimately associated with the people. In their diet and dress, their family relationship and property, their social life and political institutions, in fact, throughout the whole of their private and public life, their religion was everywhere prominent. It spread its requirements over their words and works, affected their trade and their property, was the bond of their civil association, and the spirit of their national

*See note A, p. 397.