The whole genuine and complete works of Flavius Josephus ... Translated from the original in the Greek language. And diligently revised and compared with the writings of contemporary authors, of different nations, on the subject. All tending to prove the authenticity of the work. ; To which is added various useful indexes ... ; Also a continuation of the history of the Jews, from Josephus down to the present time ... By George Henry Maynard, LL.D. ; Illustrated with marginal references and notes, historical, biographical, classical, critical, geographical, and explanatory. By the Rev. Edward Kimpton, author the the Compleat universal history of the Holy Bible. ; Embellished with upwards of sixty beautiful engravings, taken from original drawings of the Messrs, Metz, Stothard, and Corbould, members of the Royal Academy, and engraved by American artists.

FLAVIUS JOSEPHUS ON THE ANTIQUITIES OF THE JEWS. BOOK VIII. [INCLUDING A PERIOD OF ABOUT ONE HUNDRED AND SEVENTEEN YEARS.]

CHAP. I.

Solomon succeeds his father on the throne of Israel. Ado|nijah concerts a scheme for dispossessing him. He is as|sited by Abiathar, Joab, and Shimei. Solomon detects the scheme, and avenges himself on the authors.

THE virtues and prowess of king David, with the singular benefits his subjects de|rived from him, considered both as a states|man and warrior, during an auspicious reign, have been fully treated of in the foregoing book.

* 1.1On his demise his son Solomon, who had been by him declared king of Israel, assumed the reins of govern|ment 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,* 1.2 now applied to Bath|sheba, 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 Solo|mon, 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. Solo|mon 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 in|formed her son that she had a suit to prefer, which, if he should refuse, would affect her in the most sen|sible manner. Solomon in the most compliant terms, desired her to lay her commands upon him,* 1.3 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,* 1.4 highly incensed at the subject of her re|quest, dismissed his mother abruptly, observing,

that Adonijah had aspiring views; that he might have been more explicit, and requested of him the resig|nation 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,* 1.5 the captain of the guards, and commanded him to put Adonijah to death * 1.6. Summoning Abiathar, the high-priest before him, he told him, "that although

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SOLOMON's Wise JUDGEMENT. Published by W^m Durell

his treacherous behaviour merited death, he would spare his life in consideration of the services he had rendered his royal father,* 1.7 and particularly the assist|ance 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-priest|hood, as he had rendered himself unworthy of that sacred function"

* 1.8This circumstance gave occasion for transferring the sacerdotal dignity from the family of Ithamar (as had been foretold to Eli, the grandfather of Abi|athar) 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-priest|hood continued in the house of Itham••r, were, com|puting from Eli, the first that received it; Baccias, the son of Joseph; Jonathan of Baccias; Marceoth of Jonathan; Arapha of Marceoth; Achitob of Ara|pha; 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,* 1.9 and conscious that, from his own treachery, he merited the same, fled for sanc|tuary to the altar, apprehending, from the king's known veneration for religion, that he should there|by be protected. But when the king was informed that Joab had taken sanctuary, he commanded Be|naiah to raise him from the altar, and bring him to the tribunal of justice, to answer the charge alled|ged against him. Joab would not leave the altar, averring,* 1.10 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 Ab|ner and Am••sa, the two captains of the host, in violation of the laws of justice, humanity, and ho|nour. Orders were likewise given by the king to Benaiah to see his body interred, and a memorial to posterity of his flagitious crimes,* 1.11 and an acquital of himself and his father from the imputation of rigour on the death of Joab. Benaiah, having exe|cuted his commands, succeeded Joab as commander in chief, as did Zadock, Abiathar as high-priest.

With respect to Shimei, Solomon gave express or|ders, that he should build him an house in Jerusa|lem,* 1.12 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, leav|ing his own country,* 1.13 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 cle|mency, 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 ven|geance, 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.* 1.14 Think of these things, and vindicate thy self if thou canst." Upon this Benaiah put Shi|mei to death at the king's command.

CHAP. II.

Solomon espouses the daughter of the king of Egypt. Repairs the walls of Jerusalem. His extraordinary wisdom, ••pulence, and power. Epistolary correspon|dence between him and the king of Tyre. Builds the temple. Lapses into idolatry through his amours. Adad stirs up a sedition. Perdiction of the revolt of ten tribes.

* 1.15SOLOMON 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;* 1.16 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,* 1.17 re|specting either the awarding of Justice, the enforcing of the laws, or the fulfillment, with religious reve|rence, 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 gra|vity and judgment of an old and experienced mo|narch.

In this interval of profound peace both at home and broad, he resolved to go to Hebron,* 1.18 and sacri|fice to God upon the brazen altar that was erected by Moses, in acknowledgement of the many mer|cies he had received. He accordingly repaired thither,* 1.19 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 gra|tifications, to which mankind in general, and young persons in particular, are too fondly attached. On the contrary, his petition was,

Give me, O Lord,* 1.20 a sound mind and a good understanding, where|by 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,* 1.21 and victory over his enemies; and further, that the go|vernment 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.* 1.22 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;* 1.23 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 plain|tiff 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 pre|fer 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 ob|stinately 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 de|fence. Upon her denial of the charge brought a|gainst her, and affirming that her child was living, and that of her opponent dead, and none present be|ing 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 de|livered 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 judg|ment, and was ready to see the child divided; nay, seemed to take a pleasure in seeing the mother tor|mented.

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 * 1.24.* 1.25 This determinati|on 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.

* 1.26Solomon'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 be|yond Jordan. These governors were all under the superintendance of one lieutenant-general.

* 1.27The 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 tu|mults of war, they applied themselves to agricul|ture 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 con|tributed towards the daily supply of the king's table thirty measures of meal, ten fat oxen, twenty oxen out of the pastures,* 1.28 and an hundred fat lambs, be|sides deer, birds▪ fish, and other sporting produc|tions. He had so vast a number of chariots, that there were forty thousand stalls provided for the horses that belonged to them, besides twelve thou|sand horsemen that were his guards; the half of whom were quartered at Jerusalem near his person, and the other half distributed throughout the villa|ges adjacent to the city. The same officer who superintended the supply of the king's table was commissary-general for the houshold.

* 1.29The wisdom and knowledge of Solomon were so great, that he exceeded the ancients in philosophical attainments, and was infinitely superior to the Egyp|tians,* 1.30 who were reputed to be the most accomplish|ed people of their age. He also excelled the most ce|lebrated of his countrymen and cotemporaries: those were Athan, and Heman, and Calcol, and Dodan, the sons of Hemahon. He composed fifteen hun|dred books of poems, and three thousand of para|bles 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 proper|ties. He adapted the universal knowledge with which God had favoured him to the good of man|kind, according to their particular exigencies. He composed incantations for the cure of diseases, and left behind him a prescribed method for the expel|ling of demons, and this method is of great force even at this day. I saw one Eleazar,* 1.31 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 Solo|mon, 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,* 1.32 heard of So|lomon'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 epis|tle to Hiram couched in the following terms:

Solomon to Hiram greeting,

Be it known unto thee, O king, that David, my father, would have built a temple to God; but being, during the whole course of his reign,* 2.1 en|gaged in wars, and subduing his numerous ene|mies, he could not prosecute his design, and therefore left it to me to accomplish in a time of peace and tranquillity, according to the Divine prediction. That time I shall now dedicate to that solemn and important purpose. Therefore I make it my earnest request that thou will send some of thy subjects with mine to mount Libanus, to assist in cutting down timber, in which the Sidonians are more skilful than our people. Their wages shall be paid at such a rate as thou shalt determine.

Solomon's epistle was highly approved by Hiram, who returned him this answer:

Hiram to king Solomon greeting,

Nothing could have been more grateful to me than to hear that the crown of your excellent father has devolved, through Divine Providence to so wise and virtuous a successor. Your desire shall be punctually and chearfully complied with. I will issue my command for the cutting down and exportation of such quantities of the fairest cedar and cypress trees as thou mayest require. My subjects shall bring them to the sea side, and ship them away to what port thou pleasest, in or|der that thy subjects may transport them to Je|rusalem. In exchange thou wilt supply us with corn, of which commodity we islanders stand much in need.

Copies of these epistles remain to this day,* 3.1 being preserved not only in our own, but the Tyrian re|cords;

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Engraved for the AMERICAN EDITION of MAYNARD's Josephus

King SOLOMON building the TEMPLE of Jerusalem Published by William Durell N^o. 10 Qu••••ne Street

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An ••rael repre••entation of SOLOMON'S TEMPLE.

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.

* 3.2Solomon 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 thou|sand 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.

* 3.3The king laid a tribute on the people in general, to provide thirty thousand workmen, including ar|tificers 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 thou|sand, 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 con|veyed thence to Jerusalem.* 3.4 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, notwith|standing its prodigious extent, and the great num|ber of different apartments contained in it, was fully compleated in less time, by upwards of 190 years,* 3.5 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 ap|peared but as one piece. Under these beams were several displays of carving and gilding. Indeed, the whole fabrice was so ornamented, that its transplend|ance dazzled the eye of the beholder. The whole structure of the temple was of polished stone, put to|gether 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,* 3.6 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, be|twixt 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.* 3.7 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,* 3.8 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,* 3.9 an Israelite. This man's chief skill lay in working in gold, silver, and other metals. He was, there|fore, employed in the most curious pieces of me|chanism about the temple, according to the direc|tion of Solomon. He cast two brazen hollow pil|lars 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,* 3.10 or lily-work, of the same contrivance, with two rows of pomegranates hanging down,* 3.11 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,* 3.12 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:* 3.13 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 pil|lars, 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 ani|mals 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, in|deed, the curious manner in which the whole was wrought. This was their structure. Certain shoul|ders 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 fore|feet of the eagle and the lion, which were adapted to them, insomuch that those who viewed them would

imagine they were of one piece. Between these were engravings of palm-trees. This was the construc|tion of the ten bases.

* 3.14To these bases he made ten lavers of the same me|tal, each containing forty baths, the height four cu|bits, and the diameter the same. These ten lavers were set upon as many bases, that were called m••che|noth. 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.

* 3.15He 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.

* 3.16The 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, accord|ing to the law. The table for the shew-bread was placed on the north side, over against the candle|stick,* 3.17 which stood on the south: but the golden al|tar 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.* 3.18 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 mosai|cal hin and assaron, twenty thousand, and as many of silver. The golden censers, in which they car|ried the incense to the altar, were in number twenty thousand. The other censers, in which they car|ried 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 in|scribed the venerable name of one Supreme, and that hath remained to this day. There were also made ten thousand sacerdotal garments of fine linen,* 3.19 with purple girdles, for priests in ordinary; and two hundred thousand trumpets, according to the institution of Moses:* 3.20 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,* 3.21 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 ad|mitted.* 3.22 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 un|dertaking stupendous beyond description. There were such depths to be filled up as must strike the in|clining gazer with horror. Ten hundred cubits to be brought up to a level with the top of the moun|tain, 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 wain|scots of cedars highly polished.

When king Solomon had finished this stupendous fabric in the short interval of seven years, which,* 3.23 considering its magnitude and numberless orna|ments, as well as almost infinite appurtenances, seems to require the extent of ages to accomplish,* 3.24 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,* 3.25 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 al|tar, 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 im|bibed the most fragant odours, and, as it were, transfused them throughout the multitude, who in|ferred, from so pleasing a circumstance, that it was an indication of the Divine Presence, vouchsafing to honour the temple thus newly built and dedica|ted unto himself; for the whole congregation ex|pressed 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,* 3.26 where it was to be deposited, the multitude with|drew, and the priests, who brought it, placed it un|der 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,* 3.27 and such as had, upon former occasions, indicated the Divine Presence and approbation; so that the pre|sent 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 de|dicated to his service.

While the people were intent upon the awful so|lemnity 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,* 3.28 and hast raised out of nothing the stupendous fa|bric 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 unbound|ed 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 ac|cept 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

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Engraved for the American Edition of MAYNARD's Josephus

The FEAST of the TABERNACLES. Published by W^m. Durell.

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Engraved for the American Edition of MAYNARD's Josephus.

King SOLOMON's FIRST SACRIFICE (after finishing the Holy Temple) consumed on the Altar by Fire from Heaven in token of the Divine approbation of that great Event Published by William Durell N^o. 1•• 〈◊〉〈◊〉 Street.

in a pathethic speech, represented to them the many instances in which the Divine Power and Providence had been exerted in their behalf.* 3.29 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 succes|sion 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.

* 3.30After 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 mer|cies? 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 be|comes 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 pro|mises in his favour. Continue thy bounty to us, as to thy chosen people. Preserve, prosper, and perpetuate the government in our house, accord|ing to thy gracious promises to my father, living and dying. Let thy holy spirit descend upon this temple;* 3.31 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, pesti|lence, 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 de|sire 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,* 3.32 and worshipped in the most lowly posture, then arose, and offered sa|crifices upon the altar, having the satisfaction of be|ing 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 mul|titude 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 righteous|ness,* 3.33 and the strictest observance of thosse precepts which God had given them by Moses. This he re|commended as the only means of securing the hap|piness 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 thou|sand lambs. This was the first blood that was spilt in the temple, and the Hebrews, with their wives and children, feasted thereon.* 3.34 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 thangsgiv|ing 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,* 3.35 the temple, and the beauty and magnificence of that glorious structure exposed to view, the congrega|tion dispersed. The king in a dream, was assured that his sacrifices had been accepted,* 3.36 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.* 3.37 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 Di|vine 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 won|der of mankind, that a people,* 3.38 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 pur|port of what was communicated to Solomon in the vision, as we have transmitted in the sacred records.

After finishing the temple, as before observed,* 3.39 in the course of seven years, the king laid the founda|tion of his palace, in the perfecting of which he was thirteen years; for he was not so zealous for the ac|complishment 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 pre|pared 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 struc|ture, and did honour both to the prince and people. But to form an adequate idea, and gratify the curio|sity of the reader, it will be necessary to enter upon a description.

This palace was an extensive and curious build|ing, supported by many pillars,* 3.40 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 throug|ed 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

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 re|mainder of the space, up to the ceiling, was embel|lished with delicate party coloured figures, upon a ground of white. Besides these there was a great variety of other chambers, long and spacious galle|ries, superb rooms of state, and others for feasting and entertainment, adorned and furnished with ser|vices 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 magnifi|cence almost beyond conception.

* 3.41To 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 tribu|nal. 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 contribu|ted a great deal of gold,* 3.42 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 Phoe|nician language, signifies, It does not please me.

So great a veneration had Hiram for the sagacity of Solomon, that whenever any difficult case or mys|terious question was propounded to him, he applied to him for a solution;* 3.43 nor was that wise prince defi|cient in explaining the most ambiguous matters, or intricate problems. Menander, the historian, who translated the Tyrian annals from the Phoenician in|to 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.* 3.44 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 abun|dance of timber upon the Mount Libanus for the roof of temples, and demolishing ancient build|ings, 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 Je|rusalem, a solution of all mysterious questions that were put to him.

* 3.45Dius 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 enrich|ed 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 fur|ther writes,

That Solomon, the king of Jerusalem, sent problems and riddles to Hiram, upon the for|feiture of a considerable sum if he failed to ex|pound 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 be|tween those princes.

The fortifications of Jerusalem being deemed in|sufficient for the defence of that spacious and opu|let city,* 3.46 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,* 3.47 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.* 3.48 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 ele|vations to that dignity, are stiled Caesars, in conse|quence of their assumption to the sovereign power. Perhaps this was the cause that occasioned Herodo|tus, 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 Pha|raoh, 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,* 3.49 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 de|scend to do the business of their captives. With re|spect 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 hun|dred officers were appointed to superintend them in their respective employments.

The king fitted out many ships in Ezon-Geber,* 3.50 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 use|ful for shipping from the donations of Hiram, king of Tyre, who also sent him a number of skilful na|vigators and expert pilots. These served the king's officers for guides to the land of Ophir, which be|longs 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

the ears of Nicaulis,* 3.51 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 ex|perience, 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, tak|ing 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,* 3.52 and the pe|culiar grace and propriety with which he conduct|ed 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 per|formed 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:

* 3.53Great prince, report is so doubtful and uncer|tain, that, without an experimental and demon|strative 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 incompa|rable 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. Bless|ed 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 good|ness 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,* 3.54 together with a great quantity of aromatic spices, rich per|fumes, 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 Ethi|opia returned,* 3.55 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.* 3.56 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 dur|ing 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.* 3.57 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;* 3.58 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 op|portunity of testifying their veneration for his cha|racter by their submission and munificence.* 3.59 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,* 3.60 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 especi|ally in his morning excursions to a seat he had at Ethan, which, from its situation, gardens, and foun|tains, became his favourite spot.

The king's sagacity and providential care appear|ed in the minutest instances.* 3.61 He did not neglect the superintendance of the high-ways that led to his pa|lace 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 dis|posed his chariots in regular order, so that a certain number should be kept in a town upon free quarter,* 3.62 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 be|fore were now as common as sycamore trees. He gave commission to his Egyptian merchants to pro|cure 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,* 3.63 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 glo|ries 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, Ammo|nites, Idumaeans, &c. in violation of the law express|ly 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 pre|caution against such marriages;* 3.64 for the transgres|sion 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 pro|hibited 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

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 de|cay 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 * 3.65: though he had been guilty of a flagrant transgression of the law before,* 3.66 — 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 exam|ple in a vision from on high, upon pain of the Divine displeasure, and the infliction of the direst cala|mities on himself and people.

This sad apostacy highly offended the Almighty, who was pleased to send a prophet to him with a mes|sage 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 pro|mise 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;* 3.67 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 re|moval of Solomon from the summit of human glory to the contrary extreme, wounded him to the very soul;* 3.68 and to add to its poignancy, he could not but acknowledge the justice of the sentence.

Soon after this prediction by means of the pro|phet, God raised up a bitter enemy against him. His name was Adad, an Idumaean by birth, and of the blood royal.* 3.69 His animosity to Solomon arose from the following circumstance. When the Hebrews over-ran the country of Idumaea, under the command of Joab,* 3.70 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 ear|nestly 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,* 3.71 Ad••••▪ with Pharoah's permission, returned to Idumaea, with a de|sign 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 pos|ture of defence, that nothing could be done effec|tually 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▪* 3.72 and made such inroads upon the territories of So|lomon, 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,* 3.73 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.* 3.74 The pro|phet 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 pu|nishment 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,* 3.75 and observe the statues and commandments according to the exam|ple 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 as|piring 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 dis|covered, 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 pro|secuting his intentions.

CHAP. III.

On the demise of Solomon, Rehoboam ascends the throne. Becomes obnoxious to the people. Ten tribes revolt; and Jeroboam, made king, introduces idolatry. He is re|proved by a prophet. Jeroboam and Rehoboam equally wicked and idolatrous.

SOLOMON,* 3.76 after a reign of eighty years over Is|rael, 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 deem|ed 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,* 3.77 the government of course devolved to his son Rehoboam, who was born of an Ammonite, called Naama. He repaired im|mediately to Shechem to declare his succession, and obtain the suffrages of the people. Jeroboam, who

[figure]

Engraved for the American Edition of MAYNARDS Josephus

The IDOLATRY and APOSTACY of JEROBOAM King of Jsrael which was followed by the death of his favourite son the dread|full Calamities of his Subjects.

was then in Egypt, being urged by some of the rulers, hastened thither also on the same errand.

* 3.78On 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 considera|tion; and Rehoboam desired them to return in three days, when he would give them an answer. The de|lay raised some jealousy in the minds of the people as to the result; for they considered that so reasona|ble 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.

* 3.79In consequence of this general application, Reho|boam called together the friends and counsellors of his late father, and requested of them their advice respecting the answer he should give to their re|quest. 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;* 3.80 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 condescen|sion and affability of their prince.

More sage counsel could not have been given on a general or particular occasion: indeed it was pecu|liarly applicative to Rehoboam's present situation, having a kingdom in immediate view. But so infa|tuated 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,* 3.81 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 op|pressed 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 per|tinacious 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 re|commended. It seems as if it had been so ordered by Divine Providence, that the prophecy of Ahijah might be fulfilled;* 3.82 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 Ado|ram, one of his officers in the treasury, to pacify them▪ by laying the blame upon some rash and vehe|ment young men:* 3.83 but the people, deaf to all his ex|culpatory arguments, instantly stoned him to death. The king, thinking this violence pointed at himself rather than his officer, thought it high time to con|sult his own safety;* 3.84 so that he hastened to his chariot, and fled to Jerusalem. The tribes of Judah and Ben|jamin abided by him,* 3.85 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.* 3.86 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,* 3.87 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,* 3.88 he re|ceived a visit from a prophet, who by the Divine di|rection, 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 pro|ceed 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.* 3.89 He like|wise repaired Pannel, a fortified place on the other side the river Jordan, where he likewise built a pa|lace, 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 ope|rate on their minds, as to induce them to acknow|ledge allegiance to his antagonist, whereby both his life and government would be in imminent danger. For prevention, he bethought himself of this expe|dient. He caused two golden calves and two temples to be formed; the one at Bethel,* 3.90 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,* 3.91 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 Jeru|salem. 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 Je|rusalem. Therefore, let such as are inclined to ex|ecute the sacerdotal function, qualify themselves by sacrificing a calf and a ram; by which cere|mony 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,* 3.92 and the established laws of their country; and Jero|boam 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, ac|cording to the form of the temple worship, pro|ceeded 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 Jerusa|lem, 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,* 3.93 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 pre|diction 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 com|manded the people who stood by to seize him; but

at the very instant,* 3.94 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. Jero|boam, 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;* 3.95 and Jeroboam, having received the use of his limb, grate|fully acknowledged the benefit of the cure, and ear|nestly pressed his benefactor to stay and take some re|freshment 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 indu|ced the king to be more attentive to what he predict|ed, than he otherwise would have been; and his anxie|ty 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 pre|tended 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 mi|racles 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,* 3.96 the false prophet complained of the unkindness of the stranger, in not having called at his habita|tion, 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 him|self was a prophet, and sent expressly by the Divine command to eat with him.* 3.97 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 Je|rusalem,* 3.98 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,* 3.99 he appointed his sons to fetch the body into the city, which being done, he caused it to be mag|nificently 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 certain|ly come to pass.

The funeral obsequies were no sooner performed, and this charge given to his sons, than the false pro|phet, 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 ad|verted 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,* 3.100 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 art|fully 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 predic|tions.

Nor were his efforts in vain; for Jeroboam, blind|ed by his arts, and seduced by his insinuations, be|came totally alienated from God and his true wor|ship, 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,* 3.101 who was of the two tribes which maintain|ed 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 garri|sons, governors, corn, wine and oil, with all neces|saries in abundance, for their maintenance and de|fence. During his residence at Jerusalem, the priest,* 3.102 and Levites that were in all Israel, and such of the people in general as were attached to the true reli|gion, 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 Jero|boam, 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,* 3.103 the power and interest of Rehoboam were greatly aug|mented. The first wife this prince espoused was his kinswoman, by whom he had three children. He af|terwards 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 concu|bines, 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,* 3.104 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 per|nicious example of their superiors; for the immo|rality of a prince has a baneful influence on the con|duct 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 im|moral in their practice, in conformity with the plea|sure and example of their king.

CHAP. IV.

Shishak besieges Jerusalem, and plunders the temple. Death of Rehoboam. He is succeeded by his son Abijah. Prediction of a prophet to Jeroboam of the destruction of himself and family.

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,* 3.105 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

upon the Hebrews, made himself master of their strongest cities without opposition, and having left garrisons in them proceeded to Jerusalem, where Re|hoboam and his people were blocked up in the town.

* 3.106In this dilemma the Hebrews besought the Al|mighty, 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 Sa|meas, the prophet, told them, that God would for|sake them as they had forsaken his worship, they were in great consternation; and seeing no prospect of deliverance,* 3.107 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,* 3.108 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.

* 3.109Alarmed at this report of the prophet, Rehoboam delivered up Jerusalem to Shishak, upon certain con|ditions: 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 Da|vid had taken from the king of Sophena, and dedi|cated to the purpose of adorning the temple. When he had thus done, he returned to his own country.

* 3.110Herodotus, of Halicarnassus, makes mention of this expedition, mistaking only the king's name, where he speaks of his march through several other coun|tries, 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 like|wise 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 num|ber 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,* 3.111 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 va|nity 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 con|clusion,* 3.112 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,* 3.113 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 dig|nity), and enquire of him the fate of the child. The prophet was now dim-sighted with age; therefore Je|roboam 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 her|self, set out on her journey to Shiloh▪ to make en|quiry of the prophet concerning the life of their dar|ling 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 ad|dressed 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 de|ceived. 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,* 3.114 from a mean station in life, exalted thee to the dignity of a throne, and as thou hast, with the greatest in|gratitude, 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 pu|nishment; for they shall be driven out of the land they inhabit, and be scattered beyond the Eu|phrates, for imitating thy wickedness, and worship|ping thy gods, in contempt of me and my com|mandments.

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 en|tered 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.

Jeroboam is vanquished by Abijah, son and successor to Rehoboam on the throne of Judah. Death of Abijah. He is succeeded by Asa, a pious and virtuous prince. Death of Jeroboam, and extirpation of his whole race.

NOTWITHSTANDING the late awful and in|timidating event.* 3.115 Jeroboam did not appear dis|mayed, but levied a formidable army, and under|took an expedition against Abijah, son of Rehoboam, who now succeeded to the throne of Judah. Abi|jah, 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,* 3.116 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 hold|ing up his hand to bespeak silence, spoke to this ef|fect in the hearing of them all.

You cannot have forgotten that God has pro|mised 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 esta|blished,* 3.117 and that you cannot be satisfied without driving the legal possessor from what small por|tion is still remaining under his jurisdiction: for Jeroboam has already usurped authority ever the

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 rapa|cious 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 re|ceived any injurious treatment from my father. Once, indeed, incited by evil counsel, (of which Jeroboam was the principal cause), he unhap|pily 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 inci|dental to all mankind. You should also have re|flected 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 sig|nal 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 hu|man; 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, there|fore, 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 pre|sent greatness and felicity.

This expostulation from the mouth of Abijah, had not the least effect upon the mind of Jeroboam, who,* 3.118 during the time he was speaking, ordered a detachment to march round, and intercept his re|treat. The troops of Abijah were greatly alarmed at this unexpected manoevre; but their leader en|couraged them to preserve their fortitude, exhort|ing them to depend upon the protection of the Al|mighty,* 3.119 who would render abortive the most con|summate treachery levelled against the righteous cause they were engaged to support. These words from the king revived the courage of his troops,* 3.120 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 his|tory 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,* 3.121 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.* 3.122

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 infa|mous) 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.* 3.123 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 pro|fessed friend, called Baasha, who seized upon the government, and destroyed the whole house of Jero|boam, 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 a virtuous and upright prince. Defeats Zaraeus, king of Ethiopia. Invites the king of Damascus to assist him against Baasha, who is taken off by death, as was his son and successor, Zimri.

ASA, king of Jerusalem,* 3.124 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 con|formity 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,* 3.125 he also fortified se|veral 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,* 3.126 invaded Judea with an army of nine hundred thousand foot, one hundred thousand horse, and three hundred cha|riots. 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 val|ley 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 repos|ed in the protection of the Almighty, and that his assistance would more than compensate for the infe|riority of numbers, and every other apparent disad|vantage. Upon this humble application, he was encouraged with tokens and assurances of victory.

Nor was it long before they were made good; for,* 3.127 elated thereby, Asa charged the enemy with such invincible fortitude, that they immediately gave way, and a total rout ensued, attended with prodi|gious 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 Pro|vidence, gained this signal victory, the king return|ed 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,* 3.128 on account of your piety and virtue, to give you this signal vic|tory; and if you proceed in the like discharge of your duty in future, you may be assured that suc|cess will attend all your undertakings. But if ever you deviate from the religion and laws of your forefathers, you will suffer the most dread|ful 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,* 3.129 and unanimously offer your acknowledgment and thanksgiving to God for the blessings you at pre|sent enjoy.

The words of the prophet were extremely grateful to the king in particular,* 3.130 and the people in general; and it became their study and practice, both in pub|lic and private life, to maintain inviolate the reli|gion 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.* 3.131 He exceeded Je|roboam 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 pay|ing regard to righteousness and justice; two qua|lities most acceptable to God, and profitable to the people.* 3.132

The prophet added, that,

As he had followed the example of Jeroboam in every in|stance of iniquity, he should be rendered as exem|plary in his punishment.

Baasha remained in|flexible, notwithstanding the judgement denounced against him by the prophet,* 3.133 at the Divine com|mand; 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 Jerusa|lem. This place he fortified, in order to make it the seat of war, and an advantageous situation for mak|ing inroads into the territories of Asa,* 3.134 as well as preventing the people from passing to and fro with|out permission, and thereby cutting off all commu|nication between his tribes and those of Judah.

Asa, apprehensive of his designs, and the danger to which his country would be exposed,* 3.135 from the ad|jacent situation of so inveterate a foe, dispatched ambassadors to the king of Damascus, with pre|sents, 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 compel|led to abandon his designs of fortifying his frontier towns towards Judah, in order to defend other parts of his territories thus vigorously attacked.* 3.136 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 ca|reer by death, and buried in the city of Arsanes. He was succeeded, on the throne, of Israel, by his son Elah,* 3.137 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 assas|sinated 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.

Omri is chosen king. Zimri sets fire to the palace, and perishes in the flames. Ahab, a most abandoned prince, succeeds to the throne. Prediction of calamities by the prophet. Jehu ascends the throne of Israel, and Hazael that of Syria. History of Naboth, who is stoned at the instigation of Jezebel, Ahab's queen.

ZIMRI, by treacherous means, having advanced himself to the throne,* 3.138 exterminated the whole race of Baasha, as had been the fate of Jeroboam, for his daring impieties, according to prophetic pre|diction. The news of Elah's death, and the assassin's usurping the crown, reaching Gabathon,* 3.139 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,* 3.140 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 con|sumed, 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.* 3.141 Therefore the Almighty, in his vengeance, rendered them succes|sively 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 go|vernment 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;* 3.142 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,* 3.143 in consideration of his piety and virtue, and depar|ted 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 Sa|maria, where he reigned two and twenty years;* 3.144 and was one of the most wicked princes, and abomina|ble idolaters, that ever sat on a throne. He fol|lowed the example of the most impious of his pre|decessors 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 daugh|ter of Ethbaal, king of Tyre and Sidon, was by her seduced to the idolatry of worshipping her coun|try gods. To indulge her rash and impetuous dis|position, he erected a temple in Samaria, to Ball,* 3.145 the idol of the Tyrians, planted groves for the ex|ercise 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 ge|neral, and their impious king, in particular, sensible of the enormities they daily committed, there came to Ahab a prophet, who was a Tishbite,* 3.146 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 con|firmed with the strongest assurances.

After the prophet had executed the Divine com|mission, he proceeded to the southward,* 3.147 till he came to a brook, where he stopped for the present, in or|der 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

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 ne|cessary 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 her|self and son from starving, and that she was gather|ing sticks to bake it into a cake. But the prophet encouraged her to do as he requested, as soon as the cake was prepared,* 3.148 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.

* 3.149Menander 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 Hyper|beretaeus till the same month next year. Prayers were, indeed, put up for the averting of the judge|ment, 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 Commenta|ries; 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 rhap|sody 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.* 3.150 He then took him into his own chamber, where he earnestly supplicated the Almighty to re|store the child to life. His prayer being granted, the child revived, and was delivered by him to the mother, who received him with unfeigned grati|tude, and acknowledged her belief of the Divine mission of the prophetic guest * 3.151.

* 3.152Some 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 re|ligion; 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.

* 3.153The king and Obadiah were no sooner parted, than the latter met Elias upon the way, and saluted him with the greatest respect. The prophet desi|red 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?* 3.154 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 suste|nance?

Elias bid him fear nothing, but go to the king, solemnly assuring him that he would pre|sent himself to Ahab that very day.

Thus assured, Obadiah went in search of the king, whom having found he afterwards introduced Elias.* 3.155 At the first interview the king began to up|braid 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 mul|titude to meet upon Mount Carmel,* 3.156 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 uncer|tainty 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.* 3.157

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 ano|ther; whereas I stand here, a single prophet, to defend the cause of that power from whom I de|rive 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 invo|cations, 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.* 3.158 When they had invoked their gods a considerable time without effect, Elias ridiculed their supersti|tion, and bade them exalt their voices, as perhaps they might be at a greater distance than they ima|gined. 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 ap|proach 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 er|ror." Upon this supplication fire descended, as if from above, upon the altar, and, in the sight

[figure]

Engraved for the American Edition of MAYNARD's Josephus

AHAB King of Jsrael SLAIN in his Chariot by on ARROW at the Battle of ••••amoth 〈◊〉〈◊〉

of the multitude, consumed not only the burnt-of|fering, 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,* 3.159 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;* 3.160 and his command was immediately execu|ted. 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 pro|phets. 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 intel|ligence, 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.* 3.161 Ahab followed the advice of the pro|phet, 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 mes|sengers to inform him, that his life should certainly pay for theirs. On these menaces the prophet imme|diately withdrew to Beersheba, a town in the sou|thern part of Judea,* 3.162 and bordering upon Idumaea. In this place he left his servant, and pursued his jour|ney 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 desira|ble.

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, in|tending, probably, to spend the remainder of his days in that obscure situation.

After he had passed some little time in this habi|tation,* 3.163 he heard a voice interrogating him where|fore 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 instrumen|tal to the deaths of the false prophets, and enforc|ing 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 ex|horting him not to be intimidated at his then situa|tion, 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 venge|ance, to punish the idolators of the land, and extir|pate 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, plough|ing with others,* 3.164 threw his mantle * 3.165 over him as he passed. Elisha immediately upon this began to pro|phecy, quitted the plough, and declared himself rea|dy to follow Elias, only desiring to take leave of his father and mother before his departure. This being granted him, he returned, and thenceforward be|came 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 un|justifiable nature. It happened that one Naboth,* 3.166 a citizen of Jezreel, had a vinyard adjoining to the royal gardens, which the king was desirous of ob|taining, in order to enlarge his own premises. To accomplish his desire, he offered Naboth an equiva|lent, 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 ac|quainted with the real cause of her husband's com|plaint, 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 know|ing 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 vine|yard. 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 base|ness 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 perfi|dious 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, imme|diately 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 com|mand, 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 judge|ment on him to this effect:* 3.167

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 inno|cent 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,* 3.168 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 judge|ment 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.

Adad, king of Syria and Damascus, makes two unsuccess|ful expeditions against Ahab.* 3.169 After being totally rout|ed, he makes submission to Ahab; and a league of friendship is formed between the two kings.

* 3.170DURING these transactions between Ahab and the prophet, Adad, the king of Syria and Da|mascus, levied a most formidable army from the dif|ferent parts of his dominions, and being joined by thirty-two confederate princes beyond the Euphra|tes, he marched with this mighty force against the king of Israel, who, deemed it impolitic to ha|zard 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 sur|rounded with strong walls, good ramparts, and having a numerous and well disciplined army in the garrison to maintain it.* 3.171 The king of Syria mar|ched with his army, and sat down before Samaria, sending,* 3.172 at the same time, an herald to Ahab, to desire that he might dispatch ambassadors with in|structions 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 pos|sessions he pleased, he would instantly raise the siege,* 3.173 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 morn|ing,* 3.174 might have free liberty to search his own apart|ments, 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 expedi|ent to call a council, to debate on a point in which both his honour and interest were so essentially con|cerned. They were accordingly summoned, and, when assembled, he thus addressed them:

My friends and countrymen, I have had two proposals sent me from Adad;* 3.175 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 ser|vants 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 de|nial, 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.* 3.176 Accordingly the ambassadors were in|structed 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 unrea|sonable as he had proposed.

Adad, fired with indignation at this reply, sent a third embassy,* 3.177 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,* 3.178

Men of ho|nour 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,* 3.179 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 peo|ple, 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 with|in 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 suc|ceeded 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.* 3.180 Ahab followed the pur|suit; 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,* 3.181 as the prophet advised him to keep his army in rea|diness to take the field,* 3.182 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,* 3.183 to deliberate on their future con|duct. 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,* 3.184 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.* 3.185

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.* 3.186 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;* 3.187 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 pur|sued by the enemy. Betwixt those who were slain

upon flight,* 3.188 and those who perished by such misad|ventures as are immediately brought on by con|fusion, 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.* 3.189

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.

* 3.190Adad approved of their advice; and thereupon se|veral of his train were dressed in the habits of suppli|cants and captives, cloathed in sackloth, with ropes about their necks, according to the custom of the country in such cases * 3.191, and sent to Ahab, request|ing 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 per|son, 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. A|dad acknowledged his humanity and condescension, of which he declared he should retain a grateful re|membrance to his latest breath.* 3.192 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 ca|pital 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,* 3.193 founded on a reciprocal interchange of oaths for the perform|ance of covenants; after which Adad was dismissed with magnificent presents to his own country.

After these transactions between the kings of Is|rael 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 re|fusal, 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 in|juction, 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 deli|vered to his charge by an officer, and that the pri|soner having escaped, he was in danger of his own life, by means of that officer, who had threaten|ed 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.* 3.194 He told him he made use of this artifice as a pre|lude to impress on his mind the following predic|tion,

That God would punish him who had suf|fered Adad, a blasphemer against him, to escape punishment * 3.195; 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 de|nunciation 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 Je|rusalem.

CHAP. IX.

Jehoshaphat, a pious, virtuous, and wise king of Jerusalem, assists Ahab in an expedition against the Syrians.

JEHOSHAPHAT had not only enlarged his terri|tories,* 3.196 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 favour|ed with the Divine blessing, assistance, and protec|tion, 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 rever|ence and esteem of all the neighbouring princes, as appeared from the munificent presents which poured in upon him from different quarters,* 3.197 and greatly con|duced 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 ob|servance of the laws of Moses. His own concern for the preservation of the pure religion had a pow|erful influence on the minds of his subjects,* 3.198 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 har|mony, and studied to render each other mutual ser|vices.* 3.199 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 thou|sand archers, under the same officers. There was also another officer, called Achobat, who command|ed an hundred and eighty thousand men, armed with bucklers; besides the soldiers who were dis|persed 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 Sa|maria, 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.* 3.200 Jehoshaphat promised him a powerful as|sistance, and sent for a numerous army from Jerusa|lem 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. Pre|vious 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.

CHAP. X.

Consultation of the prophets relative to the war. Dif|ferent opinions and predictions of the true and false prophets. Death of Ahad, and succession of his son Ahaziah.

IN consequence of the advice of Jehoshaphat, Ahab called his prophets together to the number of about four hundred, and commanded them to make enquiry concerning the event of a war with Adad, and particularly the carrying the city,* 3.201 on which ac|count it was undertaken. These prophets unani|mously declared for the expedition, alledging their assurance of the Syrians being vanquished and taken captives as before. But Jehoshaphat, who suspected the reality both of these prophets and their predic|tion, asked Ahab if there were no other prophets to whom they might have recourse with more certainty. Ahab replied, that "There was, indeed, one Micaiah; but that he had never foreboded him any success, but, on the contrary, had foretold that he should fall by the hand of the king of Syria; for which cause he was now in prison.

Upon Jehoshaphat's desire, however, that he might be produced, an eunuch was dispatched to bring him into the royal presence. The messenger inform|ed Micaiah on the way,* 3.202 that the rest of the prophets had unanimously declared that Ahab should be vic|torious in his expedition against the king of Syria. Micaiah declared that he would not prevaricate in so solemn a matter, but most faithfully report to the king such message as he should receive from the Di|vine intimation.

Upon the prophet's arrival, and Ahab's adjuring him to speak the truth, he said,

I saw all Israel scattered and flying, and the Syrians pursuing them as flocks of sheep are dispersed when their shepherd is slain; by which representation I am given to understand, that the Israelites in general, shall return safe, but that the king shall fall in the action

When Micaiah had uttered this alarming prediction, Ahab said to the king of Jeru|salem,* 3.203

Are you not convinced that this man is my enemy?

Micaiah declared the contrary; and solemnly averred that the words he delivered were expressly according to the Divine command, adding that Ahab, at the instigation of false prophets, had engaged in an expedition▪ which to him would prove fatal. The resolution of this upright prophet threw the king into suspense and consternation.

During his state of anxiety one Zedekiah presented himself to Ahab, and, in contempt of Micaiah, un|dertook to controvert his opinion,* 3.204 and detect the fal|••acy of his prediction. In order to this he cited the predictions of Elias,

That the dogs should lick his blood in the city of Jezreel, in the field of Naboth, as they licked the blood of Naboth, who, at his instance was stoned to death by the multitude.

Thence he inferred the fallacy of Micaiah, as con|tradicting a greater prophet than himself, by saying, that the king within the compass of three days should fall in battle. As a farther proof of his fallacy, Zedekiah said he would smite Micaiah, to try if his hand would wither upon so doing, as Jadon caused the hand of king Jeroboam to wither upon a former occasion Having thus spoken, he struck the pro|phet; and Ahab finding no judgement immediately follow, persevered in his resolution of entering upon the war, giving more credit to false prophets than true, and thereby hastening the judgement that awaited him. Zedekiah then made horns of iron, and declared to Ahab that those horns were signals of his total conquest of Syria. Micaiah, on the other hand,* 3.205 assured the false prophet, that, in a short time,* 3.206 he should be called to account for his fallacious preten|sions, and be compelled to seek refuge to avoid just punishment.* 3.207 The king was so exasperated with Mi|caiah that he remanded him back to prison, with or|ders to the governor of the city, to allow him only bread and water till his return.

The kings of Israel and Jerusalem now advanced with their forces towards Ramoth;* 3.208 and the king of Syria, no sooner had intelligence of it than he march|ed on to meet them. It had been agreed that Ahab should assume the disguise of a private habit, while Jehoshaphat was arrayed in his royal robes, in order to evade the presage of the prophet. But this artifice had no effect; for Adad, by his officers, had issued strict orders to his army to encounter neither small nor great, except Ahab, king of Israel.

The Syrians, at first, seeing Jehoshaphat at the head of the army, conjectured that he was Ahab, and ad|vanced towards him to execute the order of their king; but when they found their error, they re|treated. They kept the field from morning till night, the one party flying, the other pursuing; but no blood was shed during the whole day. Ahab was the object of pursuit; and the Syrians, in general, were in quest of him. At length one of Adad's at|tendants drew an arrow at a venture, that entered through his breast-plate into his very lungs. Ahab was desirous of keeping the accident from the know|ledge of his men, lest they should be intimidated, and therefore ordered his charioteer to take him a little way aside, as he was mortally wounded.* 3.209 He re|mained in his chariot till about sun-set, when he expired in great agony.

When night came on the Syrians withdrew to their camp; and as soon as the death of Ahab was an|nounced by an herald, they all returned home. The king's body was carried to Samaria, and there in|terred. The chariot, in which he was conveyed, was so stained with blood that issued from his wound, that they were obliged to wash it in a neighbouring fountain, in doing of which the dogs came and licked it, thereby fulfilling one part of the prediction of Elias, which he denounced against Ahab for the murder of Naboth, the citizen of Jezreel.* 3.210 He died at Ramoth, as Micaiah had foretold; so that, to con|firm the Divine authority of the predictions of the true prophets,* 3.211 we find these singular instances of the interposition of Divine providence. This should dispose us to the worship of the one only and true God, and dissuade us from any reliance on false prophets and impostors, who are actuated by merce|nary views, and, instead of leading us to our duty to God, divert us from it into the paths of infidelity and impiety. The gift of prophecy is of singular ad|vantage, as men are thereby shewn what they ought to avoid; though they too frequently persist in their obstinacy till it proves fatal. This was the case of Ahab. He disbelieved those who foretold his defeat and was slain for giving credit to what eventually proved false. He was succeeded in his government by his son Ahaziah.

END OF THE EIGHTH BOOK.

Notes

• * 1.1

  1 K••••gs ii. Solomon's a••ce••••ion to the throne amidst the acclamati|ons of the people.
• * 1.2

  Ad••••••••ah 〈◊〉〈◊〉 to Bat••••heba to 〈◊〉〈◊〉 the king's perm••••sion 〈◊〉〈◊〉 ••••rry Ab••••hag.
• * 1.3

  〈1 paragraph〉〈1 paragraph〉
• * 1.4

  〈1 paragraph〉〈1 paragraph〉
• * 1.5

  〈1 paragraph〉〈1 paragraph〉
• * 1.6

  It was formerly very customary among princes to employ their officers, or greatest confidants, in such like executions. Among the Ro|mans the soldiers were always the persons who carried to prison, to tor|ture, or to execution, such as were found guilty of any offence; and this Tertullian makes an argument to dissuade Christians from engaging in the wars, left thereby they should be obliged to imprison, punish, or exe|cute malefactors. In Dan. ii.24. we read, that

  Nebuchadnezzar sent Arioch, who was chief commander of his troops, to destroy the wise men of Babylon,

  because they could not interpret his dream; and therefore we need less wonder that we find Solomon employing Benaiah, the captain of his guard, on the like office: but whether he did not first drag him from the altar, before he slew him, for fear of polluting the holy place with blood, or whether Solomon did not rather think fit to have him killed even at the altar, and let all men see that no place, though ever so sacred, should secure any man from the hand of justice, commentators have not agreed.
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  〈◊〉〈◊〉 high-••••••••sthood ••ferre•• 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 to 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• * 1.9

  ••••ab 〈…〉〈…〉 the altar 〈◊〉〈◊〉 protec|••••••••.
• * 1.10

  〈◊〉〈◊〉 there be|•• 〈◊〉〈◊〉 the 〈◊〉〈◊〉.
• * 1.11

  〈…〉〈…〉 La••ock ••cceed 〈◊〉〈◊〉 and 〈…〉〈…〉 their 〈…〉〈…〉.
• * 1.12

  〈◊〉〈◊〉 is 〈◊〉〈◊〉 to Jerusalem 〈◊〉〈◊〉 pain of 〈◊〉〈◊〉.
• * 1.13

  Transgresses the king's command, & violates his oath
• * 1.14

  Shimei is put to death.
• * 1.15

  1 King•• iii. Solomon marries the daughter of Pharaoh.
• * 1.16

  Rebuilds the walls of Jerusalem.
• * 1.17

  His extra|ordinary and unex|ceptionable conduct.
• * 1.18

  Goes to Hebron to sacrifice.
• * 1.19

  God pro|mises what ever he should ask.
• * 1.20

  He makes the best choice.
• * 1.21

  I•• promised the grant of his petition.
• * 1.22

  Solomon gratefully acknow|ledges the Divine bounty.
• * 1.23

  1 Kings iii. An hard case in law is pro|pounded to Solo|mon.
• * 1.24

  The distinguished penetration and wisdom of Solomon in adjust|ing this intricate affair, is not to be paralleled in any history, either sa|cred or prophane. He knew at once, that the only sign whereby to dis|cover the true mother, would be her affection and compassionate tender|ness for the child: and therefore, in order to distinguish between the two, his business was to make trial of them. And if we suppose, that, when he commanded the child to be divided, he spoke with a sedate counte|nance and seeming earnestness (as the true mother's petition to the king makes it apparent he did) then we may suppose farther, that not only the two women, but all the people present, were struck with horror, at the thoughts of the design being carried into execution: which, when it ended in so just a decision, quite contrary to what they expected, raised joy in every breast, and gave a more advantageous commendation to the judge. It is the opinion of some, that Solomon made a discovery of the truth antecedent to this experiment; that, by observing the countenance, the manner of speech, and all the motions of the women, he discerned the secrets of their heart, and penetrated to the bottom of the bu|siness; and that his commanding the children to be divided afterwards, was only to notify to the company what he before had discovered. How|ever this be, it may not be improper, upon this occasion, to mention an instance or two of as singular addresses, though much inferior to this, in discovering such secrets as seemed to be past finding out. Suetonius, in his life of Claudian, tells us, that emperor discovered a woman to be the mother of a young man, whom she should not own for her son, by commanding her to be married to him; the horror of committing incest having obliged her to declare the truth. In like manner Diodorus Sicu|lus relates, that Ariopharnes, king of the Thracians, being appointed to arbitrate between three men, who all pretended to be sons of the king of the Cimmerians, and claimed the succession, found out the true son and heir, by ordering them to shoot each man his arrow into the king's body, which one of them refusing to do, was deemed the lawful claimant▪
• * 1.25

  Solomon's determina|tion 〈…〉〈…〉 approved.
• * 1.26

  1 Kings iv. Princ••pal officers.
• * 1.27

  The people cultiv••te the arts of peace.
• * 1.28

  The mag|nificence and splen|dour of Solomon.
• * 1.29

  Solomon's wisdom.
• * 1.30

  His ••m|mense lite|rary pro|ductions.
• * 1.31

  El•• c•• D••
• * 1.32

  1 Ki•••• 〈…〉〈…〉 Hi•••••• 〈…〉〈…〉
• * 2.1

  〈1 paragraph〉〈1 paragraph〉
• * 3.1

  Jo•• app•• the 〈◊〉〈◊〉 rec•• pro•• the 〈…〉〈…〉 tru••••▪
• * 3.2

  〈1 paragraph〉〈1 paragraph〉
• * 3.3

  〈…〉〈…〉 for 〈…〉〈…〉 o•• the 〈◊〉〈◊〉.
• * 3.4

  〈…〉〈…〉 to 〈…〉〈…〉.
• * 3.5

  ••ription 〈◊〉〈◊〉 the 〈◊〉〈◊〉
• * 3.6

  The tem|ple divided into the sanctuary and the most holy places.
• * 3.7

  The golden cherubims.
• * 3.8

  The whole work sump|tuous and magnificent beyond de|scription.
• * 3.9

  Chiram the princi|pal arti|ficer.
• * 3.10

  1 Kings vii. Two pillars of brass.
• * 3.11

  Divers cu|rious pieces of work|manship.
• * 3.12

  The brazen sea.
• * 3.13

  The 〈…〉〈…〉 lavers.
• * 3.14

  The brazen lavers.
• * 3.15

  The brazen altar.
• * 3.16

  Diver ta|bles.
• * 3.17

  The golden altar.
• * 3.18

  The rest of the vessels belonging to the temple.
• * 3.19

  Priests habits.
• * 3.20

  Vestments for the Levites.
• * 3.21

  Musical in|struments.
• * 3.22

  Fences & partitions in & about the temple.
• * 3.23

  1 Ki••••
• * 3.24

  A 〈◊〉〈◊〉 summon of the p••••••ple 〈◊〉〈◊〉 Je••
• * 3.25

  The 〈◊〉〈◊〉 ta•• and 〈…〉〈…〉 in 〈…〉〈…〉 to Je••••|salem.
• * 3.26

  〈1 paragraph〉〈1 paragraph〉
• * 3.27

  A 〈…〉〈…〉 of 〈…〉〈…〉
• * 3.28

  The 〈…〉〈…〉
• * 3.29

  〈…〉〈…〉 people.
• * 3.30

  ••••lomon's ••peculation 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of the ••••vine ••••••dness.
• * 3.31

  〈◊〉〈◊〉 for the prospe|••••••y of the 〈◊〉〈◊〉 and the people.
• * 3.32

  ••••g••lar taken of ••••e Divine ••••proba|•••••••• and acceptance 〈◊〉〈◊〉 the de|••ca••ion ••nd the 〈◊〉〈◊〉 ••ace
• * 3.33

  ••••lomon prints ••e••ience 〈◊〉〈◊〉 the laws 〈◊〉〈◊〉 Mose••.
• * 3.34

  The feast of tabernacles
• * 3.35

  1 Kings viii
• * 3.36

  Assurance given by God to So|lomon, that his prayers was heard.
• * 3.37

  The bless|ings of o|bedience.
• * 3.38

  Curses of disobedi|ence.
• * 3.39

  1 Kings ix. Solomon builds him|self a pa|lace.
• * 3.40

  Descrip|tion of So|lomon's palace.
• * 3.41

  Solomon's throne. 1 Kings x.
• * 3.42

  Solomon acknow|ledges the liberality of Hiram.
• * 3.43

  Friendship between H••ram and Solomon, who solves all difficult and intri|cate points.
• * 3.44

  Testimony of Menan|der.
• * 3.45

  Testimony of Dius, the historian.
• * 3.46

  Sol•••••••• 〈…〉〈…〉 Jeru•••••••• and 〈◊〉〈◊〉 se•••••• th•••• 〈◊〉〈◊〉
• * 3.47

  Thadamo|ra 〈◊〉〈◊〉 Solomon
• * 3.48

  The 〈…〉〈…〉 sons 〈◊〉〈◊〉 the ki•••• of 〈…〉〈…〉 Ph••
• * 3.49

  〈…〉〈…〉 the 〈…〉〈…〉
• * 3.50

  〈◊〉〈◊〉 several ••hips.
• * 3.51

  ••lled in ••pture ••be ••he queen 〈◊〉〈◊〉 Egypt ••nd Ethio|••a pays a 〈◊〉〈◊〉 to So|••mon.
• * 3.52

  ••he is tran|••ported with his wisdom and ••••gnifi|••••ce.
• * 3.53

  〈◊〉〈◊〉 address 〈◊〉〈◊〉 the king.
• * 3.54

  〈…〉〈…〉 present|••d be the ••ueen and ••olomon.
• * 3.55

  The queen 〈◊〉〈◊〉 to the coun|••••y.
• * 3.56

  The ••••eet 〈…〉〈…〉 Ophir 〈…〉〈…〉
• * 3.57

  Solomon's immense riches.
• * 3.58

  Solomon maintains an exten|sive traffic in foreign climes.
• * 3.59

  Noble pre|sents from divers po|tentates,
• * 3.60

  His additi|onal splen|dour and magnifi|cence.
• * 3.61

  He descends to take cog+nizance of the minu|test mat|ters.
• * 3.62

  Abundance of silver in the days of 〈◊〉〈◊〉.
• * 3.63

  1 Kings xi.
• * 3.64

  Solomon falls from his former obedience to the Di|vine com|mand.
• * 3.65

  It is astonishing that a person of Solomon's wisdom should have been persuaded by his wives to forsake a religion in which he had been so well instructed, and which he was so fully convinced to have been delivered to Moses by that Omnipotent Being who had brought the Israel|ites from a land of bondage, placed him on the throne of David, and inspired him with that wisdom which rendered him famous throughout the earth. It affords, however, a striking lesson to all mankind to be|ware of the infatuation of vice, since even Solomon was not secure from its delusions, and when once unhappily immersed in it, seems never to have disengaged himself from it.
• * 3.66

  ••ses into idolatry.
• * 3.67

  Prophecy of the ••e|••••it of ten tribes.
• * 3.68

  Solomon is deeply af|fected thereby.
• * 3.69

  Adad is inimical to Solomon.
• * 3.70

  The cause of his in|veteracy.
• * 3.71

  Adad re|turns to his native country.
• * 3.72

  Adad 〈◊〉〈◊〉 ki•••• and 〈◊〉〈◊〉 Solomon
• * 3.73

  Jeroboam consp•••••• 〈…〉〈…〉
• * 3.74

  The pro|phet A••|jah 〈…〉〈…〉 Jeroboam
• * 3.75

  Recom|mends o•• to such co••
• * 3.76

  Solom•••• 〈◊〉〈◊〉
• * 3.77

  1 Ki•••• Reho•••••••• suce•• his 〈◊〉〈◊〉 on th•• thro•• Israel▪
• * 3.78

  Jeroboam and the ru|lers apply to the new king▪ and counsel him in to his regal conduct.
• * 3.79

  Rehoboam replies to his coun|sellors to▪ 〈◊〉〈◊〉 up|on the oc|casion.
• * 3.80

  Therefore & ••dola••••y 〈◊〉〈◊〉.
• * 3.81

  Rehoboam is 〈◊〉〈◊〉 b•• the 〈◊〉〈◊〉 of young men.
• * 3.82

  The people throw off the••r alle|gance.
• * 3.83

  Stone Ado|ram to death
• * 3.84

  Rehoboam takes to 〈◊〉〈◊〉.
• * 3.85

  Two tribes adhere to Rehoboam.
• * 3.86

  Ten tribes 〈◊〉〈◊〉.
• * 3.87

  Rehoboam marches a|ga••••st the revolters.
• * 3.88

  Rehoboam is admo|nished by a prophet.
• * 3.89

  Acts of Je|roboam.
• * 3.90

  Jeroboam 〈…〉〈…〉 a•• Bethel and Dan.
• * 3.91

  His address
• * 3.92

  The multi|tude are se|duced to idolatry.
• * 3.93

  Prediction of Judge|ments a|gainst ido|laters, false prophets, &c. 1 Kings xiii
• * 3.94

  Confirma|tion at Ja|don's di|v••ne autho|rity.
• * 3.95

  Restoration of Jerobo|am's with|ered hand.
• * 3.96

  The false prophet persuades Jadon to return to Bethel contrary to the Div••ne command.
• * 3.97

  Jadon is ••••ain by a lion.
• * 3.98

  Magnifi|cently in|terred at the instance of the false prophet.
• * 3.99

  Jeroboam is art••••lity persuaded to disbe|l••eve Ja|don's pre|dictions.
• * 3.100

  Jero••••am been 〈◊〉〈◊〉 a|bandoned.
• * 3.101

  Acts of Re|hoboam 1 King•••• ••••.
• * 3.102

  Many of the 〈◊〉〈◊〉, Levites 〈…〉〈…〉 Jerusalem for 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 reign.
• * 3.103

  The 〈◊〉〈◊〉 and of|spring of Jeroboam.
• * 3.104

  The 〈…〉〈…〉 and 〈…〉〈…〉
• * 3.105

  〈1 paragraph〉〈1 paragraph〉
• * 3.106

  The He|brews im|plore the Divine aid.
• * 3.107

  They con|fess their transgres|sion.
• * 3.108

  The pro|phet re|ports the Divine will to Reho|b••am.
• * 3.109

  Shishak be|comes mas|ter of Jeru|salem, and spoils the temple
• * 3.110

  Testimony of Herodo|tus con|cerning this expe|dition.
• * 3.111

  Death and character of Reho|boam.
• * 3.112

  The profli|ga•••• of Je|roboam.
• * 3.113

  He sends his wife to the pro|phet con|cerning the recovery of his son, who had fallen sick.
• * 3.114

  The pro|phet pre|dicts the calamities that should befall Je|roboam and his family.
• * 3.115

  Jeroboam's expedition against Abijah.
• * 3.116

  Abijah pre|pares to meet him.
• * 3.117

  Abijah's general ad|dress to the armies of Judah and Israel.
• * 3.118

  Jeroboam circum|vents the army of Abijah.
• * 3.119

  Abijah en|courages and ••••••|mater the people.
• * 3.120

  Obtain a compleat victory o|ver Jero|boam.
• * 3.121

  Death of Abijah.
• * 3.122

  Death of Jeroboam. Retrospect of his reign.
• * 3.123

  Nadab's son and successors 〈◊〉〈◊〉 by 〈◊〉〈◊〉 who ex|termin•••••• the whole house of Jeroboam
• * 3.124

  1 King ••••. Asa 〈◊〉〈◊〉 reforma|tion of reli|gion and morals
• * 3.125

  Makes 〈…〉〈…〉
• * 3.126

  Zaraeus 〈…〉〈…〉
• * 3.127

  The 〈…〉〈…〉
• * 3.128

  Azar•••••• 〈◊〉〈◊〉 Asa 〈…〉〈…〉
• * 3.129

  〈1 paragraph〉〈1 paragraph〉
• * 3.130

  King and people form a pi|ous and virtuous ••••solution.
• * 3.131

  Acts and character of Baasha.
• * 3.132

  A prophet announces the Divine judgements against him.
• * 3.133

  He still re|mains in|tangible
• * 3.134

  Moderates 〈◊〉〈◊〉 against Asa.
• * 3.135

  Asa forms an alliance with the king of Damascus.
• * 3.136

  Counter|acts the 〈◊〉〈◊〉 de••••gns.
• * 3.137

  Baasha dies, and is succeeded by his son Elah, who is assassina|ted by Zimri.
• * 3.138

  Extirpation of the race of Baasha.
• * 3.139

  Omri de|clared king by the army.
• * 3.140

  Zimri pre|cipitates 〈◊〉〈◊〉 own fate.
• * 3.141

  Omri fol|lows the pernicious example of his prede|cessors.
• * 3.142

  The dis|pensation of Provi|dence af|fords ex|cellent mo|ral lessons.
• * 3.143

  Death of Asa, who is succeed|ed by Je|hoshaphat.
• * 3.144

  Impiety of Ahab. 1 Kings xvi
• * 3.145

  He is sedu|ced by Je|zebel, his wife, to the most flagrant idolatry.
• * 3.146

  Elias, the prophet (called in the Old Testament Elijah) foretells a drought. 1 Kings xvii.
• * 3.147

  I•• supplied with food by the ravens.
• * 3.148

  The pro|phet is en|tertained by a poor widow, for whose sus|tenance her provi|sion is mi|raculously supplied.
• * 3.149

  Testimony of Menan|der con|cerning the drought.
• * 3.150

  Elias re|stores the widow's son to life.
• * 3.151

  The woman certainly had sufficient reason to believe that Elias was a prophet, or a person sent from God, when she saw the miraculous increase of the meal and oil. However, on his not curing her son when he lay sick, but rather suffering him to lay, her faith began to droop; whereas, upon seeing him revive, her faith revived with him, and, through the joy of having him again restored to her, she accounted this latter miracle much greater than the former.
• * 3.152

  1 Kings xviii. Elias is command|ed to go to Ahab.
• * 3.153

  Obadiah, friend to the pro|phets, meets Elias, and is bidden by him to tell Ahab that he was come.
• * 3.154

  〈1 paragraph〉〈1 paragraph〉
• * 3.155

  The 〈…〉〈…〉
• * 3.156

  〈1 paragraph〉〈1 paragraph〉
• * 3.157

  Elias 〈◊〉〈◊〉 the 〈…〉〈…〉
• * 3.158

  The 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 prophet have no effect.
• * 3.159

  〈1 paragraph〉〈1 paragraph〉
• * 3.160

  〈1 paragraph〉〈1 paragraph〉
• * 3.161

  〈…〉〈…〉 of 〈…〉〈…〉
• * 3.162

  〈…〉〈…〉 of 〈◊〉〈◊〉.
• * 3.163

  〈1 paragraph〉〈1 paragraph〉
• * 3.164

  Elias calls Elisha to the pro|phetic of|fice.
• * 3.165

  The mantle was the proper habit of a prophet, and therefore Elias throwing his upon Elisha, was the ceremony here used for his inauguration to the prophetic office; though, as it was customary for servants to carry their master's garments after them, others understand it only as a token that Elisha was to be his servant, to attend upon him, and succeed him in his office. However this be, it is probable that when he threw his mantle over him, he said something whereby he acquainted him with his design; though the particular words, in so brief an history are not expressed.
• * 3.166

  1 Kings x••••. Naboth is 〈◊〉〈◊〉 at the instance of Jezebel.
• * 3.167

  Ahab is men, and reprehend|ed, by the prophet Elias.
• * 3.168

  Ahab averns the judgement denounced by the prophet.
• * 3.169

  Called in scripture Ben-hadad.
• * 3.170

  1 Kings xx. A powerful confedera|cy formed against Ahab.
• * 3.171

  The king of Syria lays siege to Samaria.
• * 3.172

  Makes pro|posals to Ahab.
• * 3.173

  Ahab's submissive reply.
• * 3.174

  Adad insists on more rigid terms.
• * 3.175

  Ahab ad|dresses his council upon the occasion.
• * 3.176

  Adad's terms are rejected
• * 3.177

  He sends a third embassy.
• * 3.178

  He •• that ••
• * 3.179

  〈1 paragraph〉〈1 paragraph〉
• * 3.180

  〈1 paragraph〉〈1 paragraph〉
• * 3.181

  〈1 paragraph〉〈1 paragraph〉
• * 3.182

  〈1 paragraph〉〈1 paragraph〉
• * 3.183

  〈1 paragraph〉〈1 paragraph〉
• * 3.184

  〈1 paragraph〉〈1 paragraph〉
• * 3.185

  〈1 paragraph〉〈1 paragraph〉
• * 3.186

  〈1 paragraph〉〈1 paragraph〉
• * 3.187

  〈1 paragraph〉〈1 paragraph〉
• * 3.188

  The Se|•• are 〈…〉〈…〉.
• * 3.189

  The king 〈…〉〈…〉 him|••f.
• * 3.190

  〈◊〉〈◊〉 for mercy to Ahab, who 〈◊〉〈◊〉 his 〈◊〉〈◊〉, and 〈◊〉〈◊〉 him with the 〈…〉〈…〉 and 〈◊〉〈◊〉.
• * 3.191

  This was the dress of humble supplicants in those times. The sackcloth on their loins was a token of great sorrow for what they had done; and the ropes about their necks as an indication that they would submit to whatever punishment Ahab should think proper to lay on them.
• * 3.192

  Adad ac|knowledges 〈…〉〈…〉 of the king of ••srael.
• * 3.193

  The two 〈◊〉〈◊〉 enter 〈…〉〈…〉 Adad is ••onourably 〈◊〉〈◊〉.
• * 3.194

  〈◊〉〈◊〉 is re|••rehended ••f a pro|••het for his ••••emency to ••dad, and ••hreatened ••ith the ••••terest pu|••••••hment.
• * 3.195

  Ahab's great offence consisted in suffering so horrid a blasphemer as Adad to go unpunished, which was contrary to an express law, Lev. xxiv.16; and this law extended not to those only that were born in the land but to strangers likewise that were among them, and in their pow|er, as Adad certainly was.
• * 3.196

  2 Chron 18 Jehosha|phat a wise and virtu|ous prince.
• * 3.197

  An excel|lent politi|cian, and particular|ly attentive to the ob|servance of the laws & religion of his ances|tors.
• * 3.198

  The influ|ence of good ex|ample.
• * 3.199

  Beneficial effects of an upright administra|tion.
• * 3.200

  Jehosha|phat joins with Ahab in his ex|pedition a|gainst the Syrians. 1 Kings 22
• * 3.201

  The false prophets declare for the ex|pedition against A|dad.
• * 3.202

  Micaiah is sent for at the instance of Jeho|shaphat.
• * 3.203

  He de|nounces that Ahab shall perish in the ex|pedition.
• * 3.204

  Zedekiah, a false pro|phet, en|courages Ahab to undertake the expedi|tion
• * 3.205

  〈1 paragraph〉〈1 paragraph〉
• * 3.206

  Micaiah 〈◊〉〈◊〉.
• * 3.207

  〈1 paragraph〉〈1 paragraph〉
• * 3.208

  A 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Syria•• 〈◊〉〈◊〉
• * 3.209

  〈1 paragraph〉〈1 paragraph〉
• * 3.210

  〈1 paragraph〉〈1 paragraph〉
• * 3.211

  〈1 paragraph〉〈1 paragraph〉