days in a state of celibacy, devoted to the service of religion, and secluded from the common cares and enjoyments of the world?

The remainder of the chapter is thus translated by Houbigant: "And it continued a custom in Israel for the virgins of Israel to go to the daughter of Jephthah, the Gileadite, to comfort her four days in a year." No custom of celebrating the dead after the funereal obsequies were performed, ever prevailed among the Jews. By representing them as unclean, and pronouncing every person defiled who approached or touched a corpse, the Mosaic law inspired the Jews with a kind of horror for the dead. Of course, it could not have been a custom with their daughters to make annual visits to the grave of Jephthah's daughter, or lamentations over her. We are constrained therefore to understand these visits as made to her while she was yet living in a state of retirement and seclusion from the world.

In opposition to this, a learned divine has urged, that "the Scripture no where attaches any peculiar holiness to virginity or a life of celibacy; but, on the contrary, predicts that this would be one of the corruptions in those latter days,' when men should depart from the faith, and give heed to seducing spirits and doctrines of devils." I answer, that though this be in general true, it is not in its full extent, or without exception. The

Scripture indeed has not enjoined celibacy on any; yet St. Paul says, "The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit; but she that is married, careth for the things of the world, how she may please her husband." Our Saviour also says, that "as many as are able to receive this doctrine, let them receive it ;" and adds, that some had actually chosen this mode of life, "for the kingdom of heaven's sake." We have also an instance of it in Anna, the prophetess, of whom it is said, that, through the course of many years, to an extreme old age, "She departed not from the temple, but served God with fastings and prayers night and day." The early piety of Jephthah's daughter, seems to have predisposed and fitted her for such a kind of life, which, in some instances, has undoubtedly occurred through every age of the church and world, under the Law, as well as under the Gospel.

After all, as Jephthah found reason afterward to be sorry for his vow, his example should teach us all to be cautious how we entangle our consciences by hasty resolutions, or rash promises, bringing ourselves under any obligations which were not before binding upon us. The Scripture says, "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few."

THE WITCH OF ENDOR.

1 SAMUEL XXVIII.

THE late death of Samuel, and the disgrace and flight of David, might possibly have encouraged the Philistines to a renewal of the war against the Israelites. Some have supposed, that about this time their forces had been increased by vast numbers of men driven by Amasis out of Egypt. Their army upon this occasion, seems to have been more numerous and powerful than usual. Achish, upon whom the chief command appears to have devolved, having full confidence in the merits and fidelity of David, his lately received guest, proposes that he and his men should join the camp. To this proposal, the answer of David is evidently ambiguous: "Surely thou shalt know what thy servant can do." It is however understood by Achish in the affirmative; and on this ground the Philistine prince replies, "Therefore will I make thee keeper of mine head forever,” that is, in the military style, captain of his lifeguard. But can we suppose that David ever in earnest entertained the thought of fighting

against his country? The Roman orator tells us, that "the connexion created between men, by benefits mutually conferred and received, is very great; but that of all our connexions, there is none more important, none dearer than that which every one has with his country. Our parents are dear, our children, our kindred, our friends, are dear; but our country alone comprehends all these charities for the benefit of which, what good man would hesitate to die? Hence, nothing can be more detestable, than the inhumanity of those, who tear their country in pieces, and are employing their endeavours for its destruction." Can we

then suppose the Hebrew hero capable of a crime so censured and reprobated by Pagans. Undoubtedly David found himself greatly perplexed by the situation into which he had been thrown. To join the Philistines, in fighting against the people over whom he knew God had destined him soon to reign, would apparently cut him off from all right and hope of succeeding to the crown. On the other part, to desert or betray the prince under whose protection his life had been secured, was inconsistent with the principles of honour and honesty. In this strait, his prudence appears in the ambiguity of his answer to Achish. Perhaps it was under a divine impulse that he made this answer. Providence rendering it effectual for his extrication from present difficulties, and so guiding

the subsequent events, as to free him from all future embarrassment.

When the two hostile armies had taken the field, and Saul had reconnoitred that of his enemies, he found it so very formidable, that he lost all his former courage, and his heart trembled at the apprehended consequences of a battle. In this distress, he earnestly wished for supernatural advice how to conduct. But the historian observes that, when “he inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets." These words lead us to suppose that he did at first seek counsel of God, though without success; yet we read in 1 Chronicles x. 14, that "he inquired not of the Lord." Perhaps the two passages cannot be better reconciled, than by saying, as some have done, that "inasmuch as he did not persevere to inquire of God, nor inquire at all with a truly religious and faithful spirit;" but in his impatience became desperate, having recourse to infernal agents, "it was just the same as if he had not inquired at all.” "He whose heart is perfect with God," says a learned Jew, "lifts up his eyes to him, and fixes them on him, hoping in him, though he do not presently hear or grant his request; and perseveres in his hopes, settling a resolution to wait upon him. But so did not Saul, who was remiss and negligent, saying, in the pride of his heart, If the