:

66

the son of Nebat, an Ephrathite of Zereda, Solomon's servant." "Jeroboam was a mighty man of valour and Solomon seeing the young man that he was industrious," placed confidence in him, and put him into a place of trust. Now it happened one day, Jeroboam being out in the fields alone, that he was met by the prophet Ahijah, who, catching hold of a new garment that was on him, rent it in twelve pieces, and addressed him in these words: Take thee ten pieces for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: because they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes." It was further declared, that these things should not happen till after Solomon's death; when the kingdom should be taken out of his son's hand. All but one tribe, which should remain faithful, "that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there." The Lord further promised to be with Jeroboam, and to build him ". a sure house," so long as he walked in His ways.

When Solomon heard of this he sought to kill Jeroboam, who fled into Egypt, where he remained until the death of Solomon, which happened after he had reigned in Jerusalem over all Israel for forty years. "And Rehoboam his son reigned in his stead."

And now the smothered discontent of the people broke forth. It seems likely that it was

during the reign of Solomon that the Israelitish people first experienced the truth of what Samuel had told them, of the burdens that a king would lay upon them. For the tribute money paid by the conquered nations, and the profits of his foreign trade, were not sufficient to carry out all Solomon's great works, without taxing his own people as they had never been taxed before, and their dissatisfaction was very great. Accordingly, when all Israel came together to Shechem, to make Rehoboam king, a deputation from the tribes, with Jeroboam at their head (whom they had fetched from Egypt for that purpose), waited upon him, saying, "Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will

serve thee."

Rehoboam asked three days to consider their petition; meanwhile he "consulted with the old men, that stood before Solomon his father while he yet lived," who advised him "to speak good words" to the people, and they would be his servants for ever! But he neglected their advice, and followed the counsel of "the young men that were grown up with him, and which stood before him; and thus it was, that when the appointed day came, the king answered the people roughly, saying, "My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions."

Indignant at this reply, all Israel raised the cry, "What portion have we in David?”

" To

your tents, O Israel!" Ten tribes revolted from their allegiance, and declared Jeroboam king:

"there was none that followed the house of David, but the tribe of Judah only."

It remains, then, that we trace the fate of the rival kingdoms, henceforth distinguished as Judah and Israel. Never again to be united under one head, till the outcasts of Israel and the dispersed of Judah shall be gathered from the four corners of the earth; "when Ephraim shall not envy Judah, and Judah shall not vex Ephraim," but "the house of Judah shall walk with the house of Israel."*

THE Committee of the newly formed institution had many lessons to learn, which nothing but experience could teach them. There existed great ignorance about the Jews; as it regards their religious opinions and practices, and intellectual acquirements; and the difficulties which beset the path of every inquirer.

Amongst the means adopted, a large free school was commenced near the Jewish quarter, in the hope that some of the children of the Jews might be sent to receive the benefits of gratuitous education. From three to four hundred children were regularly educated there for a time; but only a very few of them were of the people of Israel. In another school, as many as twenty

*Isaiah xi. 12, 13; Jeremiah iii. 18.

two Jewish children were placed under the auspices of the Society in the year in which it was commenced.

A young Rabbi from Jerusalem, very learned in Rabbinical literature, became an inquirer into the truth of Christianity, and was placed under the care of a clergyman, by whom he was instructed in the English, Latin and Greek languages, and who gave satisfactory evidence of the sincerity of his profession.

Many tracts were published and distributed amongst the Jews, and their attention was greatly excited towards the all-important questions now for the first time so prominently brought before

them.

The Committee found, as already intimated, that they had many difficulties to contend with, and in their Report for the third half-year, they refer especially to the ignorance of the poorer class of the Jews; and to the opposition which was shewn to all who were suspected of desiring instruction from the lips of a Christian teacher. They remark: "For the benefit of adult Jews, a Sunday School has been commenced, for the purpose of teaching those to read who may be disposed to attend. The great ignorance of these people can scarcely be credited: they are taught first to read Hebrew, without understanding it, and very few, comparatively, are instructed in the English language. Hence they are not able to make use of the Scriptures to profit, and thus they become proper subjects of superstition and prejudice

Of the other hindrance to the spread of inquiry amongst the Jews, the Report referred to

says:

6

The blessing of God on the efforts of this Society, like the influences which accompanied the mission of Moses, has roused many Jews from the slumber of their superstitions, who are already saying, We will go with you, because our God is with you.' But a great difficulty stands in the way of these people; a difficulty, in its consequences, not less apparently fatal than that which the Red Sea presented; in that case with the enemy behind them and the sea before them, there appeared to be no chance of escape from the sword and the waves. In the present case, the slightest disclosure of a tendency of mind to examine the truths of the Christian dispensation excites persecution, and threatens consequent distress and ruin."

In one instance " An aged man brought two children for reception into the school, and also expressed his wish to attend the service of the chapel himself, from conviction of the truth of the Messiahship of our Lord Jesus Christ. No sooner was it known that he had been to the Jews' Chapel, than he was assaulted by his brethren, who not only broke his windows and injured his furniture, but declared they would murder him if he fell into their hands.

For

a time, the Society was obliged to furnish him with the protection of a constable, but, imprudently venturing into the street without his defender, the Jews seized him, and beat him with sticks in so dreadful a manner, as to cover the poor old man with bruises."

In another instance, “A young man, in consequence of attending the Chapel, was thrown out of bread. He applied to the Society to assist him in procuring some way of livelihood. They