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her to ask two months to bewail her fate, since she might | that Jephthah was a semi-pagan, who knew little of the have years to mourn over it;—we may reply, and the law, and had long been accustomed to disregard it. reply is sufficient, that in the apprehension of the Israel- This, however, as Bishop Gleig observes, is said without ites, who looked for the promised Messiah, it was a the shadow of proof; and is indeed so directly contrary heavy affliction to die childless, that the affliction was to all that we know of Jephthah's character and conduct, greatly increased in the present instance, by the circum- that the ingenious prelate is forced to confess, that after stance that she was Jephthah's only daughter, and that he was appointed judge or chief ruler of Israel, Jephthah in her all the honours of her house would become extinct. appears to have acquired a competent knowledge of the Her fate was a kind of death by anticipation, and it was law: but this confession completely destroys the argumeet, therefore, that there should have been a marked ment of this learned critic. For, it was after this period and public mourning on account of it. that Jephthah devoted his daughter.

The language in which her father is said to have fulfilled his vow, next deserves our notice. Her father did with her according to his vow which he had vowed.' Here there is no mention of her death or of her having been offered in sacrifice to the Lord. While the allusions to her life of celibacy and seclusion from the world are frequent, there is not a single hint concerning her death, a circumstance for which we cannot account, but on the supposition that that event was not contemplated, and that it did not really happen. If she had been dead, it would not have been necessary for the daughters of Israel to assemble in any particular place, since they might as well conduct their lamentations on her account, on the supposition of her death, in their respective dwelling places.

On these grounds, then, I am decidedly of opinion that Jephthah's daughter was not offered in sacrifice; but that she was devoted to a life of celibacy and seclusion from the world.

To this view of the matter, it is objected; first, that we have no intimation in Scripture of vows of perpetual celibacy, and that they appear to be a modern invention. But is there not quite as little said in Scripture of devoting to death a human being in honour of God? Nay, is not the testimony of Scripture against any such practice? If the silence of Scripture be deemed a valid objection in one case, its express prohibition is surely to be reckoned an insuperable objection in the other. Secondly, it is further objected, that parents had no right to devote a child to a life of entire seclusion from the world. This may be true; and I would only say by way of reply, that far less had parents a right to devote a child to death. The devotement of Jephthah's daughter to the service of the tabernacle, took place

with her own consent.

Thirdly, the most specious objection to the view of the matter which we have taken, is, that she might have been thus devoted to the service of God, and at the same time enter into the married state. Thus, Samson, Samuel, and others, who were devoted to God from the womb, were married. But in answer to this objection, it may be answered, that in ancient times, the condition of females was different from that of males; that while the latter were allowed to act for themselves, the former were in some measure restrained by the will of others; and that, therefore, it was necessary, that the daughter of Jephthah, who had been consecrated by a vow to the Lord, should be under no control in giving herself up to the service to which she had been thus devoted.'

SECT. III.

CHAP. I.-From the Birth of Samuel to the Death of Saul.

THE HISTORY.

DURING the time of Samson's great exploits, both the civil and ecclesiastical administration seems to have been in the hands of Eli the high priest, in the beginning of whose government Samuel was born. a He was the son of Elkanah, a Levite who dwelt in Ramah, a city belonging to the tribe of Ephraim, and, as the custom of those times was, had two wives, whose names were

a According to the arrangement of the period by Dr Hales, given at the commencement of the preceding section, page 396, this statement is incorrect, as it is there stated that Samson's administration of 20 years commenced B. C. 1202, and terminated B. C. 1182, when Eli's administration of 40 years began. That he succeeded Samson is asserted by Josephus, (Antiq. v. tion, (1 Sam. iv. 15-18,) and was the first high priest of the 9. 1.) Eli was 58 years of age when he began his administraline of Ithamar, the younger son of Aaron. The date of Samuel's birth is not noticed in any part of the book called by his name; but it is ascertained by the research of Josephus, that Samuel at the time of his prophetic call was 12 years old; but his call was 450 years after the first division of the conquered lands, (Acts xiii. 20.) and therefore happened in the thirty-first year of Eli's administration, and consequently his birth in the nineteenth year of it. Samuel died about two years before Saul, and therefore lived about 92 years.-Dr Hales' Analysis, b. 2. pp. 299—

302.-ED.

b Ramah signifies an eminence, or high situation, and is therefore an appellation given to several places that are built in thereby to distinguish it from other towns, in different tribes, of this manner. This is said to have stood upon Mount Ephraim,

the same denomination; and the reason why it is here called Ramathaim, in the dual number, is, as some imagine, because it was built upon two hills, which made it appear a double city: and because it was situate on high, and had a watch-tower built in it, it therefore had the title of Zophim added to it. It stood upon the road that led from Samaria to Jerusalem; and for this reason, as well as its advantageous situation, Baasha king of Israel caused it to be fortified, that there might be no passage out of the land of Judah into that of Israel, (1 Kings xv. 17., and 2 Chron. xvi. 1.) but in St Jerome's days it was no more than a small village. Here it was that Samuel passed a great part of his time; for his mother's dedication of him to the service of God did not confine him to Shiloh, after that God had called him out to a public employ, and appointed him his residence in a place more convenient for the execution of it. The truth is, after the captivity of the ark, and the death of Eli, all religious ceremonies seem to have ceased at Shiloh, for which reason it is said, that Samuel built an altar at Ramah, the place of his residence, to the intent that the people might resort to

To these arguments, I am not aware of any reply that can be made, except that which is urged by Warburton-him, either to receive judgment, or to offer sacrifices, which,

Num. xxx. 13.

though it was contrary to the law of Moses, seems to be a case of necessity; because the ark being at one place, and the tabernacle at another, neither of them could properly be resorted to

b

A. M. 2888. A. C. 1116; OR, ACCORDING TO HALES, A. M. 4259. A. C. 1152. 1 SAM. i. TO THE END. Hannah and Peninnah. a Thrice every year he used to | ed over the men, and debauched the women at their de go to Shiloh, there to offer up his usual sacrifice, and as votions; and so far were they from being content with the he was a pious and religious man, he generally took his portions which God had allotted them as priests, that two wives with him, that they, in like manner, might they forced from the people even before they had made make their oblations. Now Hannah, though she had no their oblations, what part of the sacrifice they pleased; children, was his favourite wife, and therefore, at every which gave so general a disgust, that religion grew into feast upon the peace-offering, he usually sent her a contempt, and the worship of God came to be disused. separate mess, and of the choicest of the meat; which Eli was not unacquainted with his sons' ill conduct; the other perceiving, was wont to e upbraid her with her but instead of chastising them as his authority required, sterility, or want of children. Hannah took this so sore he contented himself with reproving them now and then, to heart that all the kind things which her husband said but that in such gentle and mild terms, as rather ento her, could not assuage or comfort her; but as soon couraged than deterred them from proceeding in their as she rose from table, away she hastens to the taber-wicked practices; till at length, God, being provoked nacle, and there pours out her soul before God, desiring of him to bless her with a son, which favour if he would grant her, she promised to make him a Nazarite, and all the days of his life devote him to his service.

Her prayers were heard, and, in a proper time, she conceived, and brought forth a son, whom she called Samuel, even because she had asked him of the Lord,' for so his name imports, and after he was grown to a competent age, she brought him to Shiloh, and in a very joyful and thankful manner, presented him to Eli, who gladly received him, and immediately clothed him with a proper habit, even with a linen 4 ephod, that he might attend upon the service of the tabernacle.e

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with this his remissness, f sent a prophet to threaten him and his family with utter destruction; to upbraid him with his ingratitude in slighting the sacerdotal honour which he had conferred on him; to foretell the death of his two sons both in one day, the removal of his priesthood into another and better family, and the extreme poverty which his posterity would fall into, upon their ejection from the sacerdotal office. Nor was it long before God discovered the same heavy judgments to Samuel, which was the first revelation he made to this young prophet, and which Eli, when he was told it, received with a mind fully resigned to the divine pleasure: It is the Lord, let him do what seemeth him good.'

Eli himself was a very good man, but by much too In these days there were but few prophets, and reindulgent to his children. He had two sons, Hophni velations were very scarce; and therefore when the Isand Phinehas, who were mere libertines. They domineer-raelites perceived, by the truth of his predictions, that God had appointed Samuel to the prophetic office, they were not a little rejoiced and it was from the great expectations they had of God's favour in renewing this order of men among them, that they took up arms; in order to rescue themselves from the Philistines' yoke. The army of the Israelites encamped at a place which was afterwards called i Eben-ezer, and that of the Phil

either for sacrificing, or any other part of public worship.-Patrick's, Le Clerc's, and Calmet's Commentaries; and Universal History.

a The precept is exactly thus,-Three times in the year all thy males shall appear before the Lord thy God,' (Exod. xxiii. 17.) which were at the feast of the passover, the pentecost, and that of the tabernacles; but women were exempted from this attendance; and therefore it was an extraordinary act of piety for Elkanah to take his two wives with him.

The blood of this peace-offering was shed at the foot of the altar, the fat was burnt, the breast and right shoulder was the priest's perquisite, and all the rest belonged to the person who brought the victim. With this he made a feast of charity, to which he called his friends and relations, and in several places of Scripture, God reminds him to invite the Levite, the poor, the fatherless, and the widow.-Calmet's Commentary.

e Sterility was looked upon among the Jews as one of the greatest misfortunes that could befall any woman; insomuch that to have a child, though the mother immediately died thereupon, was accounted a less affliction than to have none at all. And to this purpose we may observe, that the midwife comforts Rachel in her labour, even though she knew her to lie at the point of death, in these terms, Fear not, for thou shalt have this son also,' Gen. xxxv. 17.-Saurin, in vol. 4. Dissertation 17.

d The ephod which the high priest wore (as we have described it elsewhere,) was a very rich habit indeed, (Exod. xxviii. 6.) but there were other kinds of ephods, which not only priests and Levites, but even laymen, upon some occasions wore, as we find in the instance of David, (2 Sam. vi. 14.) which was not a sacred, but an honorary garment, as we may call it, and such as the high priest might order Samuel to wear, to distinguish him from some other inferior officers belonging to the tabernacle.-Patrick's Commentary.

e 1 Sam. ii. 19. The women made wearing apparel, and their common employment was weaving stuffs, as making cloth and tapestry is now. We see in Homer the instances of Penelope, Calypso, and Circe. There are examples of it in Theocritus, Idyll. 15. But what appears most wonderful is, that this custom was retained at Rome among the greatest ladies in a very corrupt age, since Augustus commonly wore clothes made by his wife, sister, and daughter.-Suet. Aug. 73. Prov. xxxi. 13 -19. Fleury's Hist. of the Israelites, p. 72.

1 Sam. iii. 18.

f Who this prophet was, commentators are at a loss to know. Some imagine, that it was Phinehas the son of Eleazar, but Phinehas very probably was dead long before this time. Others therefore will needs have it to have been Elkanah, Samuel's father; and some Samuel himself: but we nowhere read, that the father was endued with the spirit of prophecy, and the son was certainly then too young, and unacquainted with the voice of God. The safest way therefore is, to own our ignorance of what the sacred historian hath not thought proper to discover to us.-Calmet's Commentary.

g The high priesthood was originally settled upon Eleazar, the son of Aaron, by a divine decree; but that decree being conditional only, it is reasonable to presume that there was some great offence or other in Eleazar's family, though not recorded in Scripture, which provoked God to remove it into the family of Ithamar, who was Aaron's youngest son, and from whom Eli descended; and here, for the abominable practices of his sons, which he was too negligent to restrain, God threatens to translate the priesthood back again from the family of Ithamar to that of Eleazar, which accordingly happened in the reign of king Solomon, who deposed Abiathar, the last of Eli's line, from the pontificate, and set up Zadok in his stead.-Poole's Annotations.

h Whatever revelations God might impart to some pious persons privately, there was at this time none publicly acknowledged for a prophet, unto whom the people might resort to know the mind of God: nay, so little acquainted were these ages with the prophetic spirit, that we read of no more than two prophets, (Judg. iv. 4. and vi. 8.) in all the days of the Judges.-Patrick's Commentary.

This place is here mentioned prophetically: for it had not this name till about twenty years after, (1 Sam. iv. 1.) whea

A. M. 2888. A. C. 1116; OR, ACCORDING TO HALES, A. M. 4259. A, C. 1152. 1 SAM. I. TO THE END. istines at Aphek, a city of Judah; but when they came to join battle, the Israelites were defeated with the loss of four thousand men.

The reason of this defeat was imputed by some to their want of the ark in the army, which as the symbol of God's pretence, would be a sure means of success; and therefore they sent to Hophni and Phineas to bring it with them, and when it arrived in the camp, received it | with many a joyful acclamation. The Philistines at first, were dispirited at the news, as much as their enemies were animated: but at length, taking heart, and exhorting one another to act courageously, they repulsed the Israelites, when they came to attack them; and having slain thirty thousand of their foot, among whom were Hophni and Phineas, they routed the rest, and put them all to flight, so that the ark of the Lord fell into their hands.

Samuel fought with the Philistines, and gave them a total overthrow, and set up a monument of his victory, for the proper name signifies the stone of help, in the field of battle, which lay on the north border of Judah, not far from Mizeph, and Aphek, where the Philistines encamped, must not be far distant from it. Wells' Geography of the Old Testament, vol. 3.

a If we consult Josh. vii. 6. Job ii. 12. and Ezek. xxvii. 39. we shall find that this was the manner of men's expressing their deep sorrow for any great calamity that had befallen them. And accordingly we find Virgil representing Latinus rending his clothes, and throwing dust upon his gray hairs, when he laments his private and public calamities: with his garment rent, Latinus, defiling his hoary head with dust, proceeds.'—Æneid. 12.

6 Who this Benjamite was that brought the ill news to Shiloh of the loss of the battle, the history is silent, and the conjecture of some Jews, that it probably was Saul, is very uncertain and precarious: but there is something very remarkable in the account which he gives of the action. The words are these; 'And Eli said to the Benjamite, What is there done in the battle, my son? And the messenger answered and said, Israel is filed before the Philistines, and there hath been also a great slaughter among the people, and thy two sons Hophni and Phineas, are dead, and the ark of God is taken.' (1 Sam. iv. 16, 27.) Madam Dacier highly commends the manner wherein the sacred historian makes his messenger speak, and compares these words, Hophni and Phineas are dead, and the ark of the Lord is taken,' with those of Antilochus to Achilles, when he tells him the sad news.—“Patroclus is stretched a corpse; the Greeks fight around him lying naked, and Hector with the dazzling helmet, is in possession of his armour." (I. 18.) Whereupon she quotes the glossary which Eustathius has upon this passage in Homer. "This speech of Antilochus," says that excellent critic, "affords us a pattern, with what brevity such melancholy news should be related; for, in two verses, it comprises every thing that happened, the death of Patroclus, the person who slew him, the encounter about his body, and his arms in the possession of his enemy. The Greek tragic poets have not been so wise as to imitate this; and, of all others Euripides, who, upon the most doleful occasion, is so apt to make long recitals, is most egregiously defective herein. Homer is the only author that deserves to be followed. Nothing is more ridiculous, than to hear a messenger, when he is to report some very bad news, running into tedious circumstances, and pathetic expressions. All he talks is not minded; for he to whom he addresses himself, cannot attend to what he says; the first word that acquaints him with the misfortune, makes him deaf to every thing else."Saurin, vol. 4. Dissertation 23.

the defeat of the army, and the death of his sons with courage and unconcern enough: but when he came to understand, that the ark of the Lord was fallen into the enemy's hand, his spirits forsook him, and being both heavy and aged, he fell from his seat, and broke his neck and died, after he had been the supreme magistrate in Israel for the space of forty years: and, what was a farther family misfortune, his son Phineas had a wife, then big with child, and near her time, who hearing of her father's and husband's death, and, what was the worst of all, of the captivity of the ark, fell in labour at the news, and being delivered of a son, had just strength to name him Ichabod, that is, no glory, before she died; because the ark which was the glory of Israel, as she assigns the reason,' was departed from them.'

The Philistines having thus got possession of the ark, d carried it in triumph to one of their principal cities, named Ashdod, and there placed it in the temple of their god Dagon hard by his image. The next morning the people of Ashdod, going into the temple, found Dagon

e The Septuagint, and some ancient manuscripts, make the term of Eli's magistracy to be no more than twenty years; and to reconcile this with the Hebrew text, some suppose, either that he had Samson joined in the government with him for the first twenty years of his administration, or his sons, for the last; but there is no reason for the solution of a difficulty which arises from nothing else but a fault in the text of the Septuagint.-Calmet's Commentary. [See note on this subject at the beginning of this section.]—ED.

d It was a custom among the heathens, to carry in triumph the images of the gods of such nations as they had vanquished. Isaiah prophesies of Cyrus, that in this manner he would treat the gods of Babylon: Bel boweth, Nebo stoopeth; their idols were upon the beasts, and upon the cattle, and themselves are gone into captivity,' (Isa. xlvi. 1, 2.) Daniel foretells of Ptolemy Euergetes, that he would carry captive into Egypt the gods of the Syrians, with their princes.' (Dan. xi. 8.) And the like predictions are to be met with in Jeremiah xlviii. 7. and in Amos i. 15. We need less wonder, therefore, that we find Plutarch, in the life of Marcellus, telling us, that he took away out of the temple of Syracuse, the most beautiful pictures and statues of their gods; and that afterwards it became a reproach to Marcellus, and raised the indignation of other nations against Rome, "That he carried along with him, not men only, but the very gods captive, and in triumph."-Saurin, vol. 4. Dissertation 24.

e The Philistines were descendants from Mizraim the father of the Egyptians, and so, in all probability, having their first settlement in Egypt, or the parts adjoining, lay to the south-west of the land of Canaan. In process of time, however, they made inroads upon Canaan, and, in Abraham's days, had got possession of a good part of the territories which lay along the western coasts of the Mediterranean sea. This tract of ground was divided into five principalities, or little kingdoms, namely, Gaza, Askelon, Ashdod, Gath, and Akron; which for the better understanding of some particulars related of the ark, during its stay in this country, it will not be improper to describe all together. The city of Gaza, from which the territory took its name, stood, as it were, on the very south-west angle, or corner of the land of Canaan; but of this place we have spoken before. To the north of Gaza lay next the city of Askelon, called by the Greeks Ascalon, and of great note among the Gentiles for a temple dedicated to Dirceto, the mother of Simiramis, who was here worshipped in the form of a mermaid. To the north of Ascalon, lay Ashdod, called by the Greeks Azotus, and famous for the temple of the god Dagon, whereof we have taken notice before. Still more to the north lay Gath, memorable for being the birth-place of the giant Goliath, whom David slew, and of several others of the same gigantic race. It was dismantled by Ozies king of Judah, and finally laid waste by Hazael king of Syria: however it recovered itself, and retained its old name in the days of Eusebius and St Jerome, who place it about four miles from Eleutheropolis, in the way to Lidda. The most northern

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towards Judea, they might conclude that these judgments were of the God of Israel's infliction, if any other way, they might look upon them only as common accidents.

When all things were thus got ready, the kine were let go; and taking the road which led to Bethshemesh, in the way to Judea, they went lowing along until they came to the field of one Joshua, and there stood still by a great stone. Bethshemesh was one of the cities belonging to the Levites, and therefore, when word was brought them of the arrival of the ark, they went and took it down, and the coffer with it; and cleaving the wood of the cart for a fire, sacrificed the two kine for a burnt-offering to the Lord. But whether out of joy or curiosity, so it was, that some of the Bethshemites adventuring to look into the ark, which was expressly against the divine command, were immediately slain to the number of seventy, which so terrified the rest, that they sent to the people of Kirjath-jearim, acquainting them that the Philistines had brought back the ark, and desiring them to come and fetch it; which accordingly they did, and placed it in the house of one Abinadab, whose son was consecrated to keep it, and there it continued for the space of twenty years.

Upon the death of Eli, Samuel succeeded to the government; and having called the people together, very probably upon the occasion of removing the ark from Bethshemesh to Kirjath-jearim, " he exhorted them very earnestly to renounce their idolatrous practices, and to devote themselves entirely to the worship of God, and then they need not doubt but that he would deliver them from all their enemies. This the people promised him faithfully to do so that Samuel dismissed them for the

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present, but ordered them to meet him again, within a certain time, at Mizpeh.

b

Here they held a solemn fast and humiliation to the Lord. They wept, and prayed, confessed their sins, offered sacrifices, and made libations; and Samuel took this opportunity to administer justice among them. The Philistines hearing of this their assembly, took the alarm, and coming upon them unawares, put them into no small consternation. Upon Samuel's sacrifice and intercession, however, God declared himself manifestly in favour of the Israelites: for as soon as the fight began, there was heard & such a dreadful peal of thunder, as struck terror and amazement into the enemy, so that they betook themselves instantly to flight, and were pursued by the Israelites as far as Bethcar. The truth is, this was so signal a victory, that for a long time the

The Mizpeh here mentioned, as appears from the circumstances of the story, must be different from that which is remarked in the history of Jephthah. There is indeed another Mizpeh mentioned among the cities of Judah, (Josh. xv. 38,) and a third among those of Benjamin, (Josh. xviii. 26.) Some are of opinion, that these two cities are one and the same, and are only supposed to be two, because they lie in the confines of each tribe: but if they are not the same, it seems most probable, that the Mizpeh in the tribe of Benjamin, was the city which is here spoken of. And we may observe farther, that as Mizpeh is said to be situated not far from Eben-ezer, and probably on the east or north side; so Shen (if it be the name of a place, and not rather of some sharp rock thereabouts) was situated not far from it on the opposite, that is, on the west or south-west side, to which Bethcar must needs be contiguous.-Wells' Geography of the Old Testament, vol. 3. c. 1.

c The words in our translation run thus:-And they gathered together to Mizpeh, and drew water, and poured it out before the Lord,' (1 Sam. vii. 6.) but what we are to understand by this water, the conjectures of commentators have been various. Some take these words in a metaphorical sense, to denote those tears of contrition, which were drawn as it were, from the bottom of their hearts, and fell from their eyes before the Lord. Others think, that with this water they washed their bodies, as they are supposed to have done upon another occasion, (Exod. xix. 20.) to signify the purification of their souls from the pollution of sin. Others that they made use of it to cleanse the ground where Samuel was to erect an altar, that it might not stand upon an impure place. Some suppose that it was employed as an emblem of humiliation, of prayer, of expiation, of execration, and I know not what besides. But the most probable opinion is, that this water was, upon this occasion, poured out, by way of libation, before God: and for support of this, it is com

know whether there was the hand of God in what had befallen them. As these creatures were unacquainted with the yoke, it would be a wonder if they should go jointly together, and not thwart and draw counter to each other; it would be a wonder if their natural affection would not incline them to return to their calves, which were left behind; and it would still be a greater wonder, if, when there were so many different ways to take, they should go directly forward to Judea, without any manner of deviation. It was therefore a matter of no small sagacity for them to make this experiment. To say nothing, that it was a received opinion among the heathens, that in the motions of a heifer or cow that was never yoked, there was something omin-monly alleged, that libations of this kind, were very customary ous and declarative of the divine will. "Apollo says thou shalt in the lone field be met by an ox that has never felt the yoke, or been oppressed by the crooked harrow; with her as your guide proceed on your way.'-Ovid. Met. b. 3.

in ancient times; that Theophrastus, as he is cited by Porphyry, (Of Abstinence, b. 2.) tells us, that the earliest libations were of water, though afterwards honey and wine came into request; that Virgil, (Eneid, iv.) mentions the practice of sprinkling the water of the lake Avernus; and that Homer, (Odyssey, 12.) remarks, that for want of wine the companions of Ulysses poured out water in a sacrifice, which they offered to the gods. It is certain, that David poured out unto the Lord the water which the three gallant men in his army brought him from the well of

therefore, though the law does not enjoin any such libations of water; yet since there is no positive prohibition of them, why may we not suppose, that upon this extraordinary occasion, something singular and extraordinary might have been done.Patrick's and Calmet's Commentaries.

a The speech, which according to Josephus, Samuel makes to the people, upon this occasion, is to this effect:-"Ye men of Israel, since ye find by experience, that the malice of your enemies is implacable, and that your earnest supplications to God for relief are graciously received; you should do well to consider, that your wishing for the freedom you want will never do the busi-Bethlehem, at the hazard of their lives, (2 Sam. xxiii, 16;) and ness, without exerting your power to the uttermost, upon the proper means of procuring it: for to do otherwise, is but praying one way, and acting another. Wherefore, in the first place, be careful not to bring scandal upon your profession by ill manners, but turn yourselves to the love and practice of justice, without partiality or corruption. Purge your minds of all gross affections. Turn to God, call upon him, adore him, and honour him in your lives and conversations, as well as with your lips. Do good things and good will come on it, that is, liberty and victory; for these are blessings not to be obtained by force of men, strength of body, or bands of soldiers; but God, who is truth itself, has promised them, as the rewards of probity and righteousness, and you may depend upon it, he will never disappoint you."—Jewish Antiquities, b. 6. c. 2.

d Josephus gives us this account of the whole transaction:"In some places God shook the foundations of the earth under the feet of the Philistines, so that they could not stand without staggering: in others, it opened and swallowed them up alive, before they knew where they were; while the claps of thunder, and the flashes of fire were so violent, that their very eyes and limbs were scorched to such a degree, that they could neither see their way before them, nor handle their arms."-Jewish Antiquities, b. 6. c. 2.