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HEBREW HISTORY.

scribed in the book of life; one towards whom divine favoritism has been imparted? but, Do I believe the Gospel, and love God? and as such was it foreseen by the omniscient Jehovah? and, grounded thereon, did he predestinate me to salvation, and elect me to all the blessedness of the christian character ? "For to as many as received him, to them gave he power (or privilege) to become the sons of God; even to them that believe on his name.”—John i. 12. To come to the evidence of this text is much safer than if a man could read his name in the Lamb's book of life; for there might be several persons of one name, and the doubt might arise, who was really meant; but, if believers are the only elect, then let us seek the evidences of faith, and, having discovered these, we know that our election is of infallible certainty. I affirm, that, with this view of predestination and election there is not one passage in holy writ which will not most fully harmonize, if we but keep distinctly before us the election of persons or nations to privileges, and the personal election of believers to salvation. The Jewish nation was elected to the most glorious privileges, but only the godly of that nation to the divine favor and eternal life; for

HEBREW HISTORY.

THE crossing of Jordan, the falling down of Jericho, and the taking of Ai, caused a great consternation amongst the inhabitants of the land; so that the petty kings in every part began to enter into league with each other to fight and subdue the Israelites, as their common foe. This movement, on their part, the sequel will show, accelerated their own downfal. So God often "takes the wise in their own craftiness."

But the Gibeonites, who resided about thirty miles south of Gerizim, and as many south-west of Gilgal, came to the camp, and represented themselves as having been sent from far to make their submission to the Israelites, and VOL. 6.-2 N. S.

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the bones of untold thousands of unbelieving Jews were left in the desert, as tokens of God's righteous displeasure against their iniquity. An epitome of what we judge to be the truth may be thus given :

That God in his boundless mercy, foreseeing the entrance of sin, determined to provide a remedy for man's misery and guilt; he resolved to make this remedy known to Adam and his posterity; he resolved that an interest in his gracious promises should be connected with faith in his word; and he predestinated all whom he foresaw as believers in his word, and subject and obedient to his merciful authority, to everlasting life. And this he resolved, that all who were foreseen as unbelievers and disobedient should be excluded from the benefits of that amnesty which his boundless love had made for all mankind. The elect, are, therefore, such as the apostle describes," Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ."-1 Peter i. 1.

An examination of scriptural passages usually brought to support the opposite hypothesis shall (D. V.) receive full attention in our next.

(No. VI. concluded.)

enter into league with them. They put on old raiment, and took old and mouldy provisions, in order to favor the deception; and so cleverly did they perform their part, that they effectually imposed upon Joshua and the people, and they entered into treaty with them. After three days, it was discovered, that they resided near, and had deceived them; the indignant people called for their extirpation, according to the letter of the law; but Joshua and the princes declared that their lives must be spared, according to the oath, though they themselves should be reduced to servitude. To this the Gibeonites willingly submitted, and their cities, Gibeon, 20

Chephirah, Beeroth, and Kirjath-jearim, were delivered up. So great was the terror which had overspread the land!

The news of the submission of Gibeon, for it was a strong city and kingdom, aroused Adonizedek, the king of Jerusalem, or Jebus, whose territory was near; and he sent to the kings of Hebron, Jarmuth, and Eglon, that they should join him in attacking Gibeon. They immediately came and pitched their camp against this city. The Gibeonites, seeing their danger, sent to Joshua for relief, and he, instead of leaving them to perish, as their wickedness would have been thought by some to deserve, went up, directed of God, travelling in the night, and came upon the enemy suddenly, and smote them, and they fled. God also poured down on their devoted heads hail stones from heaven; so that they were awfully consumed in their flight. They were chased by the army of Israel; and, as they fled, the five kings hid themselves in a cave at Makkedah, about fourteen miles west of Jerusalem; a stone was rolled against the cave's mouth, and a guard set over it, while the main army advanced to cut off the routed enemy, and prevent their entering . into fortified cities. Oh, the dreadful carnage of that day, and the wonderful triumph of the armies of Israel! At their return, the kings were brought out of the cave, and destroyed. Makkedah was also taken, and its king slain on the same day. The day was not long enough for their work, and Joshua, strengthened by his confidence in God, commanded the sun to "stand still;" and God hearkened to his voice, and the day was lengthened. So wonderful are his ways!

The cities of Libnah, Lachish, Gezer, and Eglon, were subsequently subdued; Hebron and Debir were secured: so that all the south country, with the exception of the cities of the Philistines, was theirs. Thus ended the first great campaign.

The north country would properly call for their next attention; and they were not long before a fit occasion presented itself. A very powerful combination of the northern chieftains, under Jabin, king of Hazor, assembled on the waters of Merom, a small lake, ten miles north of the sea of Galilee. They had horses and war chariots, and a great force; but they were destroyed,

and their horses houghed, and their chariots burned by Joshua, and their flying forces chased in every direction. The city of Hazor being very strong, was burnt; but the rest were permitted to stand. The war continued in the northern part for some years, and at length, so small were the kingdoms, and so rich was the country, it was recorded, that thirty-one kings had been destroyed on this side Jordan.

Though the land was not completely conquered, the division of it was proceeded with, and Judah, who had the pre-eminence, and the sons of Joseph, took by lot two of the largest portions. This first distribution, however, was not absolute, for the portion of Ephraim and Manasseh was increased; while a part of that of Judah was afterwards taken for Simeon and Dan. Some delay, not explained to us, occurred in the distribution. Joshua, having set up the tabernacle at Shilo, for divine service, and assembled the people, complained of their tardiness and want of courage, to possess the land; and then sent out some twenty men, to survey the whole land, divide it into seven parts, and write it in a book. They returned after this survey had been made, and the respective tribes received their portion by lot. In some such way as this the lot was determined:-the names of the seven parts were written on a paper; and also of the seven tribes. These were put into separate urns, or vessels. Eleazer, the high priest, then drew out the name of a tribe from one urn, and Joshua that of a portion from the other. These then went together. Thus "the lot was cast into the lap; but the disposal thereof was of the Lord." So the psalmist exclaims, "He shall choose our inheritance for us." In a similar manner, probably, were the properties given to the respective families, with the exception of one or two illustrious individuals, as Caleb and others.

It may not be improper just to glance at the different allotments of the tribes. Advancing from the wilderness in the south about forty miles over a space near thirty miles wide, with the Dead Sea for its eastern border, forming a sort of irregular square, was the large and hilly territory of Judah; parallel to its western border, but extending farther south, and east to the Great, or Mediterranean Sea, was the portion of

HEBREW HISTORY.

Simeon; Dan's was rather a small portion, north of Simeon's, bounded on the east by Judah and Benjamin; Benjamin's inheritance was nearly in the form of a triangle, having the Dead Sea and Jordan for its base, and its perpendicular or southern boundary line, dividing Jerusalem with Judah. North of Benjamin were the rich lands of Ephraim, and the half-tribe of Manasseh, extending, in parallel lines, across from the Jordan to the Great Sea. Issachar's allotment was inland, north of Manasseh; and Zebulon extended from the sea of Galilee, on the east, to the Great Sea, on the west. Asher and Naphtali had portions which were northward to Lebanon; the former on the coast of Sidon, and the latter on the Jordan. The whole land, as then divided, comprised about 12,000 square miles, or 6,000,000 acres; giving, on the average, about ten acres to every man capable of bearing arms.

Our sketch is necessarily imperfect, as the names of several towns, and the towns themselves, have long since ceased to exist; and almost all the maps that are published vary in the minuter details. Enough may be known to ascer tain the general position and territory of the tribes; and though there may seem some inequality in the distribution, it should be remembered, there was not an equality either in the fertility of the soil or the number of persons to be provided for. On the whole, the division, while it did not occasion discontent amongst the tribes, was as equitable as can be imagined. Forty-eight cities were taken for the Levites, in the proportion of four to a tribe, with suburbs about half a mile round each city. Five, however, were taken out of Judah, and only three from Naphtali. Thus the Levites, who were to be instructers of the people, were dispersed all over the land. Six of these cities of the Levites, three on each side Jordan, were appointed to be cities of refuge; to which any one who had accidentally killed another might flee from the avenger of blood. These were, Hebron, in Judah; Shechem, in Ephraim; Kedesh, in Naphtali: and on the other side Jordan, Beza, in Reuben; Ramoth, in Gad; and Golan, in Manasseh. They were about fifty miles apart; so that the unhappy manslayer, in every place, might have a chance of saving his life.

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Before we discuss this part of our subject, we may just notice some of the prophetic language used in the blessing pronounced, both by Jacob and Moses, on the tribes. Thus, both speak of the pre-eminence of Judah; and to him pertained the largest territory, the rule, precedence, and the Messiah; and from him came the very name by which they are now known, Jews. Both enlarge on the multiplication of Joseph. Ephraim became a generic term for the ten tribes; and Manasseh was rich and numerous. Levi was dispersed, as Jacob said; Zebulon, as he foretold, "dwelt in the haven of the sea;" he had two coasts; Asher was rich in mines and produce; Benjamin was warlike, and the Lord dwelt with him; for the temple was erected in his part of Mount Zion. How wonderful the gift of prophecy! how exactly the predictions were fulfilled! The lot decided; but God preknew and overruled all.

Thus the land was divided amongst the people, according to their tribes and families; and when this was done, Joshua sent them each to their own inheritance. The entire land was not destroyed, else it would have been desolate, and the beasts of the field would have increased upon them; but it was so far subdued, that the respective tribes had a general and quiet possession. "By little and by little," God hath said, “I will drive them out before you;" and, according to their faith and their necessities, this was done. Joshua, therefore, reminded them, in departing, that "there failed not ought of any good thing which the Lord had spoken unto the house of Israel: all came to pass."

The warriors of Reuben and Gad were dismissed with honor. Joshua, approving of their fidelity, and commending them to God, exhorted them to be steadfast in their obedience to his word. How pleasing it must have been to the mind of this great captain, thus to dismiss every man to his inheritance. Nor did the Israelites forget their leader: they gave him an allotment for his family-Timnath Serah, in the territory of Ephraim, to which tribe he belonged. It was as honorable in him to ask no more, as it was in them freely to accord him his wishes. He was thus in a central place, some ten miles from where the tabernacle was set up.

A serious misunderstanding, which in the end was honorable to both parties, took place soon after the Reubenites had returned. They builded a high altar on the east of Jordan, as a memorial of their deliverance, and not for sacrifice. The ten tribes were alarmed at this, lest it was for idolatry, and would bring down divine vengeance on all. They assembled, sent a deputation, headed by the high priest, to remon strate; the Reubenites explained their motives, and appealed to God for their sincerity. This pacified their zealous brethren, who returned rejoicing that God was among them. The altar was called "Ed," or, a witness. How happy would have been their children's lot, if they had ever displayed this just dread of offending God!

Time now rolled on, and found the Israelites cultivating their fields, and improving their towns, and occupying their newly-acquired territory. They had cities which they did not build; vineyards and oliveyards they did not plant; and a land flowing with milk and honey. Their remaining enemies were weakened, or kept in strong holds through fear; so that Israel suffered no evil from them.

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'A long time" had elapsed in this happy and tranquil manner, when Joshua was become old, and the time of his death drew near. He then assembled the elders and judges of the tribes, and exhorted them to continue in the service of God; and assured them of God's protection and presence, if they were obedient; but warned them, if they formed alliances with the people left in the land, that God would not drive them out, but, through them and their abominable idolatries, would bring great evil upon his disobedient people. He briefly recapitulated God's dealings with them, declared his own determination to serve the Lord, led them then to renew their covenant with God, and set up a stone for a witness of this solemn transaction.

Joseph's bones were then buried in Jacob's burying-place. They had most likely been kept by Manasseh on the other side Jordan until this time. Joshua soon after died, being 110 years old, the same age as Joseph, his great progenitor, had attained. He was a great and distinguished leader; and, after Joshua, we shall long look before we

find one who was his equal in every respect. His virtues were numerous and distinguished, and his defects few

and but little marked.

There is a difficulty in ascertaining the exact time which elapsed between his leading Israel into Canaan and his death. Probably this might be about twenty-five or twenty-six years. If we take one year for the first campaign, five or six for the second, and one or two for the survey and settlement,-then eighteen or twenty cannot be too long for "a long time.' This agrees with the testimony of Josephus, and the opinion of many of the learned; and would make him to be eighty-three or eighty-four when Moses died. Much here, as in our next paper, must be conjectural, as to chronology; and, indeed, the wonder is that it is not more so rather than less.

A few very important reflections will conclude our present exercise.

1.

What a signal example the destruction of the Canaanites presents of the evil of idolatry. God hates it; and in this way he taught his people and the world his abhorrence of it. These nations were guilty and incorrigible; all the crimes that can be mentioned sprung out of their idolatry; and though they had been favored with more light and knowledge than others, they had abused them. God might have destroyed them by the elements, as the old world and Sodom; or by pestilence; but he chose the sword of his people, that their minds might acquire an abhorrence of the great evils for which they were cast out.

He prohibited his people from forming an alliance with them, on pain of his displeasure; and enjoined their total extermination. This displeasure was manifested against them afterwards, for not fully executing his just commands. They were also enjoined to exterminate and destroy, without pity, a near friend, a brother, a city, or even a tribe of their own, if any of them fell into this sin. Hence the conduct of the people towards Reuben and Gad, when they had builded an altar east of Jordan. How could the Most High more signally have displayed his just displeasure at the abominable idolatries of men?

2. Spiritually, we are taught by this narrative to hold no compromise with sin. The war against it must be one of extermination; and it is only as we

JEWISH AND HEATHEN PRINCES.

fight on this principle that we succeed. And let each christian professor see that he is not an Achan in the camp. One sinner destroyeth much good.

3. How proper it seems for us, like the Hebrews, frequently to renew our covenant. Here we have two solemn and public renewals of it; when they enter the land, and when they assembled at Joshua's last call.

4. Joshua must be noticed, ere we conclude, as a remarkable type of Christ. If Canaan was a type of Heaven, he who was the captain of the Lord's host, who his led people through the river of

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separation, who led them on to its possession, and gave to each one his portion, must surely be a type of the Captain of our salvation," who leads those that trust in him through the Jordan of death to the better and heavenly country above. O let us all enlist under his banners, follow his standard, fight his battles, and "quit ourselves like men;" and then we shall realize and enjoy the promise, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father on his throne."

OBSERVATIONS

Upon some of the principal Jewish and Heathen Princes and Governors
mentioned in the New Testament.
(Continued from page 235.)

VI. THE accuracy of the statements
which the evangelists have made, in re-
ference to Herod the great, and those of
his own sons, whom, in the course of their
narration, they have been led to men-
tion, having been shown, in the obser-
vations which we have already made,
we go on to consider any occasional
notice they may have taken of some of
his more remote descendants. St. Luke,
(Acts xii. 1-3) relates, "Now, about
that time, Herod the king stretched
forth his hand to vex certain of the
church; and he killed James, the
brother of John, with the sword; and,
because he saw it pleased the Jews, he
proceeded further to take Peter also."

Now, the object which we contemplate, and which must not be lost sight of by us, is, to ascertain what confirmation this fact, and others of a like nature, receive from Jewish or heathen historians. This person, whom St. Luke calls Herod, Josephus calls Agrippa. The probability is, that, in this case, as well as in the one which occurred in our last communication, his name was Herod Agrippa, and that St. Luke calls him Herod, as this was the family name, and Josephus Agrippa, for distinction's sake. He was the brother of Herodias, whose unlawful marriage with Herod Antipas has already engaged our attention, son of Aristobulus, and grandson of Herod the great. That the sacred historian is right in calling him "king," and representing him as king of Judea,

appears very evident from the Jewish Antiquities. During his youth he lived with his mother Bernice, at Rome, where he was honored with the acquaintance of the imperial family. After the death of his mother, having become peculiarly embarrassed through his extravagant way of living, and the immoderate presents he made, chiefly to the freedmen of the emperor, to secure their favor, he was obliged to leave the city; and from this period to the end of Tiberius' reign he led a very various and miserable life, sometimes dwelling in one city, and sometimes making his home in another; now enjoying the friendship, then incurring the displeasure, of the Roman emperor; alternately suffering the extremes of abundance and poverty, imprisonment and liberty: but, when Caius Caligula, the great grandson of Tiberius, had ascended the throne of Rome, the scene changed, his wanderings and miseries terminated, and a glorious prospect of honor and happiness opened before him. No sooner had Caligula become sovereign of Rome than he liberated Agrippa from an imprisonment which he had long endured, sent for him to his palace, with his own hands put a crown upon his head, and appointed him king of the tetrarchy of Philip, intending also to give him the tetrarchy of Lysanias." Jos. Antiq. lib.

xviii. c. 7.

*At page 235, our readers may recollect,

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