English Puritan & Reformed

A Complete History and Mystery of the Old and New Testament

Christopher Ness (1621-1705) · 1,667,598 words · 7412 min

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29.) were transacted while David was able to walk abroad and to stand upon his Feet; as he is said to do in that Parliament of Princes he had Assembled, 1 Chron. 28.2. where he was the Speaker; and so spake to that Assembly, as they all might well perceive, he was no whit decayed or defective in his Intellectuals, though now he was both Old and Cold: Dr. Lightfoot saith well, That though David was now become Cold and Benummed by Old Age, yet had he no Sickness therewith; he was both Heart-whole and Head-whole, though somewhat Paralytical: And therefore, though his most common and most commodious composure was in his Chamber, lying along upon his Couch; yet upon such an occasion as the Crowning his Son Solomon the second time before all Israel, he could come forth, stand upon his Feet, make Orations and Order matters, &c.

The Fourth General Remark is, David did many Public Actions after that of his Numbering the People, before he came to be struck with a Cold-Palsy in the end of his Fortieth Year's Reign: As,

First, His vast preparations for the Building of the Temple in that very place which God from Heaven had pointed out to him, by sending Fire from Heaven to consume his Sacrifice upon the Altar, 1 Chron. 21.26. whereby the Plague was stayed: Hereupon David said, [ This is that very place (foretold by Moses, Deut. 12.11.) where the Temple of God is to be built ] 1 Chron. 22.1. So provides he materials of all sorts for it, Iron, &c. in abundance for his Son Solomon.

N. B. Those are perverse Parents that provide Iniquity in abundance for their Children, God laying up the Guilt thereof against them, Job 21.19. Moreover David setteth a many Proselytes or Converted Gentiles, as Masons to Hew Stones for the Building, &c. 1 Chron. 22.1, 2, 3, 4, 5. to Typifie the Gospel Temple to be built up by Believing Gentiles under the New Testament, &c.

Secondly, David before his Death disposed of all Chief Offices both of Church, State and Army, whereof we have an exact account in the following Chapters of the First of Chronicles, there described.

Thirdly, David likewise composed all those other Psalms that bear no certain Date as the other already mentioned in the Series of the History do: We find many of those Undated Psalms disposed by David to Asaph, Jeduthun and Heman (whom he had set up as Chief Singers in the Church) to be Sung by them, &c.

Now come we, after those Generals, to make Particular Remarks upon this 1 Kings Chap. 1. which mentioneth a fourth Public Action of David before his Death, namely, The Inthroning of Solomon.

The First Particular Remark is, The time of it: which indeed is twofold: The first was done hastily and privately upon the emergent occasion of Adonijah's Ambition and conspiracy related here at large: But the second time it was done after the former Plot was broken, in a more solemn Assembly of his Princes, Nobles, and Chief Commanders called together purposely for a more Public Coronation; whereof we have a large Account in 1 Chron. 23.1. and 28.1, 2, 3, 4, &c. Wherein he makes an Oration to the Assembly, and then chargeth his Son in the first place, with the Building of an House to the Lord. And more of this matter in, Chap. 29.

The time here specified is David's Decay; with the Malady and Remedy, ver. 1, 2, 3, 4. Wherein Mark

First, David was now but Seventy Years Old, yet is he said to be Old and full of Days, or Emptied into Days Hebr. that is, near his departure, yet many others in his Day above Seventy Years Old, retained their Heat, Strength and Vigor, as Barzillai, 2 Sam. 19.32. and others.

N. B. Why David was now so Cold that no Cloaths can keep him Warm, there be many conjectures. That he was but Seventy appears plainly from, 2 Sam. 5.4. he was Thirty Years Old when he came to the Crown, and he Reigned Fourty Years more, and then this Cold Malady seized upon him, because, saith Serrarius, he had lost much Blood in his many Battles. (2.) He had many Wives and Children which had exhausted both his Natural Heat and Radical Moisture (saith Peter Martyr: And (3.) He saith, it might be a Cold Disease, or Cold Palsy, &c. (4.) Some Rabbins render a Reason near to Ridiculous, that it befell David for his cutting off Saul's Lap. But (5.) Better is that Opinion, that saith, He had been a Man of sorrows from his Youth up, Psal. 88.15. and 32. 4. and 38.3, 4, 5, 6, &c. and 119.83. This daily sorrow for himself and for his Children, had dried up David 's bones, Prov. 17.22. If it work Death, 2 Cor. 7.10. much more Cold.

Mark Secondly, The Remedy to this Malady his Physicians prescribed, he must marry a fresh young Damsel, Cloaths could not keep him warm: They may increase heat where any is, but they cannot beget heat where none is.

N. B. David would not have taken their Council, had it not been in a medicinal way without sin: They advise not to Wines, Spirits, Furs, &c. but the natural cause why they went this way to work (saith Valesius ) was because her heat would be the likest to his both in substance and degree. Virgins also have more natural heat than Women who have born Children; and Galen gives the same Council for the Cure of some cold dry Distempers.

The Second Remark, The occasion of David 's Crowning Solomon, was the praeposterous Ambition of Adonijah the Eldest Son, v. 5, 6, 7, 8, 9, 10. wherein

Mark First, This Ambitionist, a second Absalom, discerning how decrepit David was, and night his death, said [I will be King] though' David had declared that Solomon was designed to be King even by God himself, 1 Chron. 22.10. yet Absalom-like he projects the like Pomp and Grandeur, v. 5. and resolveth to displease his Father who had never displeased him, v. 6. but had cocker'd him when he should have corrected him, so smarts for his fondness.

Mark Secondly, Joab complies with the Conspiracy here, though' he had kept from Absalom's, fearing still an after-reckoning for his killing Abner and Amasa, yea and Absalom also, whose fatal fall in his Rebellion (one would think) might have been a cogent caution both to haughty Adonijah, and to conscious Joab too; and Grotius saith, Joab did aspire to have the Crown at his devotion and donation.

Mark Thirdly, Abiathar falls in also, being offended that Zadok was so much favored, and fearing the fulfilling of that Prophesy concerning the overthrow of Eli's House, whereof he was, saith Peter Martyr, who addeth, that David being now old, &c. committed his State-Concerns to other Counselors, Joab and Abiathar both being secluded, and these two despised Solomon, because young and born of an Adulteress.

Mark Fourthly, Here was a Sacrifice pretended, as had been before in Absalom's Rebellion, that it might look with a better color of religion, and that the Rebel himself (saith Peter Martyr ) might seem to be Religious, and for a better Omen to his first entrance.

The Third Remark is, David 's actual Crowning of Solomon hereupon, v. 11, to 37. wherein,

Mark First, Nathan spake to Bathsheba, &c. See here (saith Peter Martyr ) how God by weak means confoundeth the mighty projectors, and worketh by whom he will, for the accomplishment of his own will: Old David the Rebels thought was now in his dotage, and could take no cognizance of their Conspiracy: Nathan was neglected, not invited to the Rebels Feast, he sends Bathsheba to the King to discover the Plot, and this spoiled all the sport of the Conspirators, &c.

Mark Secondly, Bathsheba goes at Nathan's instigation, who puts words into her mouth and promiseth to back them, v. 12, 13, 14. Bathsheba comes (though' uncalled) by her own right, as a Wife, v. 15. which was not allowed to Nathan 'till called in, v. 23. Bathsheba bows in a civil adoration to her Lord and King, v. 16. David admires her errand, being past having conjugal Society (saith Sanctius ) therefore had done calling for either her, or any of his other Wives, &c.

Mark Thirdly, She challengeth David 's Promise upon Oath to her for her Son Solomon to succeed him on the Throne, v. 17.

N. B. This probably David had done, 2 Sam. 12.24. when he comforted her about the death of her base begotten Child, she refused at first his consolatory words (saith Peter Martyr ) fearing that both Man would abhor her for that wickedness, and that God also would kill all her Children born of her for it: David then answered that the matter was otherwise ordained of God, to wit, that a Son born of her should reign, and lest she should think he only courted her with words, he confirms the truth of it to her by an Oath: If it be asked how did David know this to be God's will? 'tis answered, that David did know it, appeareth from 1 Chron. 28. 5, 6, 10. and he might gather it from that promise of God to him [I will raise up thy seed which shall come out of thy loins, and will stablish his Kingdom] 2 Sam. 7.12. this Promise was not of any Son already born, but of one that was after to be born to him; and after this time he had none but Solomon, yea Adonijah himself grants, the Throne was Solomon's from the Lord, Chap. 2.15. much better might the Prophet Nathan know it.

Mark Fourthly, Bathsheba sollicits David from four Topics, or Heads of Arguments, as

First, A justo & ab honesto, 'tis but equity and honesty, that the King should keep his word, and perform his Promise, more especially that confirmed by Oath, v. 17.

Secondly, Ab Officio Regis, 'tis the proper work of thy Regal as well as Paternal Authority to suppress the Usurpation of an insolent Son, that thus treasonably invades the Crown without the Kng's consent, or so much as knowledge, v. 18.

This she said, partly that she might not seem to accuse the King of Inconstancy or of perjury (saith Peter Martyr ) and partly to aggravate Adonijah 's Crime, who, though' his Title to the Crown had been never so good, yet to step into the Throne while his Father was still living, and without his knowledge and consent, could not but be guilty of Treason.

Thirdly, She argues a Periculoso, showing the danger of herself and her Son that David 's death would expose them unto, v. 19, 21. saying, Adonijah then both can and will cut us both off, for he hath already got on his side a very strong party, and then will he account us Mamzeres, no better than Whore and bastard (saith Sanclius: ) Adonijah having probably spoken basely of Bathsheba as an Adulteress, and of Solomon as Illegitimate, and therefore neither fit to be King, nor to be invited his Guest, &c.

Fourthly, She argues a facili, from the facility of ending the Controversy, v. 20. 'tis thy Prerogative Royal to give the Crown to which of thy Sons thou pleasest, hadst thou not bound thyself beforehand by Oath to Solomon: Do but now declare who shall succeed after thy death and the distraction is done, all the People waits only for thy declaring whether Adonijah who now usurps the Throne while his Father liveth, or Solomon, who now behaveth himself humbly and submissively both as thy Son, Servant, and Subject, do but say which of the two shall be thy Successor, and all the People obeys, as they did, v. 40.

Mark Fifthly, No sooner had Bathsheba told her whole tale, but Nathan comes to second her (according to agreement between them, v. 14.) and (though' so great a Prophet ) came not in 'till called, nor without making his lowliest obeisance, v. 22, 23.

N. B. This is more than the False Prophet at Rome would have done, Nathan knew better, that a Prophetical Function doth not exempt from Civil subjection: When Nathan came in, Bathsheba goes out (as appeareth from v. 28. where she is called in again ) either for Civility's sake, or to avoid suspicion in David that this was their emergent contrivance, v. 14. or to negotiate her Son's interest among the Courtiers: Then Nathan the Prophet (who had before reproved David for his Sin, 2 Sam. 12.1, 2, &c. ) now admonisheth him of his duty, wherein after an abrupt exordium or Prologue [Durst he attempt it without thee?] v. 24. then he confirms all that Bathsheba had related, v. 25, 26. his Epilogue is, [ 'It is strange thou shouldst not acquaint me, who am the Lord's Prophet, and one of thy Privy Council, if God have given thee any Countermand from Solomon to him, ] v. 27.

Mark Sixthly, The effect of this pious contrivance of Nathan and Bathsheba, David calls in Bathsheba again, v. 28. to whom he sweareth solemnly that he would faithfully perform what he had formerly sworn to her, that Solomon should be his Successor, ver. 29, 30.

From whence it plainly appeareth that he had so sworn to Bathsheba before this time, though' the History hitherto had not expressed it. Bathsheba hearing this, makes a very low Bow of homage, and gratefully professed she preferred David 's Life and Reign before her Son's, that if it were possible, he might sit upon the Throne forever, v. 31. Hereupon David declares his Decree for an immediate Crowning of Solomon: This Royal Decree was delivered to Zadok the High Priest, to Nathan the Prophet, and to Benaiah the Chief Commander, as High Commissioners to transact the Coronation of Solomon, v. 32, 33, 34, 35. which Transaction was approved of and applauded by all the People with Prayers and Acclamations, from v. 36, to 40.

The Third Remark is, The dissipation of the Conspirators upon tidings hereof.

First, In General, Jonathan brings the news of all, which Adonijah hoped was good, but it proved to him what the Hand-Writing upon the Wall was to Belshazzar [those knuckles made him knock his knees one against another] Dan. 5.5, 6. So the loud Acclamations at Solomon 's Coronation proved a doleful Knell here, v. 41, to 49. those Guests that had drunk many a jolly health to Adonijah, made many a boast of their own happy success, and cast many a scornful Squib at Solomon 's Faction, &c. now sneakingly slunk away, v. 49. The Triumph of the Wicked is short, Job 20.5.

Secondly, In Special, and Adonijah, now crest-fallen, runs for refuge to the Altar, v. 50. as Exod. 21.13, 14. which haply hitherto he had despised: Supposing that Solomon 's veneration to that Sacred place would not permit him to pollute it with his Elder Brother's blood, there would he capitulate with King Solomon to whom he now professed himself a Subject, and of whom he begs a Pardon sealed with an Oath, v. 51. This new King, jealous of a Corrival, grants it upon his good behavior for the future, v. 52. This was the first evidence of King Solomon 's Wisdom, he founds not his Reign in his Elder Brother's blood: Now pardoned Adonijah comes civilly to Adore this Rising Sun, yet must his Ambition be punished with leading a private life, v. 53. he must not meddle with Affairs of Court of Kingdom.

1 Kings CHAP. II.

COntains the expiration of David's Kingdom, and the Initiation of Solomon's.

N. B. Which two Kingdoms were a most lively resemblance and representation of the two Churches, Militant on Earth, and Triumphant in Heaven. David's Kingdom was a Kingdom full of Wars, and abounding with many troubles and much persecution, wherein it was a figure of the Church Militant: But in Solomon's Reign the Kingdom of Israel came to its 〈 in non-Latin alphabet 〉 , or highest ascension, being accomplished with both the sublimest Civil Peace, and most Religious Felicity in Temple-Worship, wherein it represented the Glory of the Church Triumphant.

Thus Benaiah had prayed [The Lord make Solomon's Throne greater than the Throne of David] Chap. 1. v. 37. and God heard his Prayer, and said [Amen] to it, and set his [Fiat] upon it, let it be so.

This Second Chapter consists of two General Parts, the first is, in Removendo prohibentia, the taking away of those turbulent persons that opposed Solomon 's Kingdom: and the second is, in applicando adjutoria, the applying of those means that might establish Solomon upon his Throne; this follows as the fruit of that.

In the First Part, we find Solomon 's removal of four impediments, namely, Adonijah, Abiathar, Joab, and Shimei, who were all four as Rubs and Remora's in his way to the Throne.

Remarks upon his removing the first Remora, to wit, Adonijah.

The First is, The foundation that Dying David laid in his Son Solomon for the removing of all obstructions to his Reign in the General; and this David did in his Admonition to his Son, v. 1, to v. 9. wherein,

Mark First, David 's Days drew night that he should die. A day is one of the shortest dates of time, but long enough to decipher Man's Life by, which is called but a Day, then the Night of Death succeeds it.

Mark Secondly, Grace like good Liquor ran fresh to the bottom in David's Divine Soul, and had most lively actings in him, when Nature was much decayed and almost dead [going the way of all the Earth] Heb. 9.27.

Mark Thirdly, The words of Dying Men are Living Oracles: Therefore hath this Argument been oft used in Scripture-Record [these last words of mine let them sink into your Souls] as the Patriarch Jacob, Gen. 48.21. and General Joshua, Josh. 23.14. and the Apostle Peter, 2 Pet. 1.13. So David did to his Son, [behold I am a dying Man, &c.]

Mark Fourthly, David when dying Admonishes his Son Solomon to make up his want of Age (being then but twelve years old) with manly prudence and fortitude, as 1 Cor. 14.20. and do not praevaricate either through fear, favor, or flattery, v. 2, 3, 4. [do thou live by God's Law] Deut. 17, 18. which pure and perfect Rule he proposed to his Son (saith Peter Martyr ) rather than his own example, because himself had grossly failed, assuring him, that true piety would be his best policy, and that if he would be but careful to keep the Condition, God would surely perform his promise, &c.

N. B. Notandum duo fuisse Davidi promissa, &c. saith Peter Martyr here, God made two Promises to David, 2 Sam. 7.12.

First, Absolutely, That the Messiah should surely spring from him, though' his Sons might prove bad: and the

Second is Conditional; to wit, that the Kingdom of God would keep in his Family, provided his posterity would prove truly pious; and David therefore cautions his Son, that Kings have many temptations from Parasites persuading them that they are above law, and may live as they 〈◊〉 , &c. Therefore presseth him to keep God's Law as the Condition of the Covenant.

The Second Remark is, This Holy Admonition of Dying David did stick fast in Solomon 's Soul, until his declining Age, and put him presently upon courageous Exploits, when David was dead and gone, Solomon laid aside all childish Dispositions, and began to Act like a Man at full Maturity, with manly Courage against Adonijah, from ver. 13, to ver. 25. Wherein Mark

(1.) Adonijah 's Ambition was restless, He desires to Marry Abishag, the last Wife of the late King, 'tis supposed, Joab and Abiathar, advised this Ambitionist to attempt it, that by her, he might have another pull for the Kingdom, as ver. 22.

Mark (2.) Those two Arch-Rebels Counsel Adonijah to make his Application to Bathsheba, knowing that a Woman is prone to Pity, easylier deceived, and prevalent with Men; Bathsheba was startled at his appearance, and well she might be so, as knowing him a discontented Rebel, and herself the chief Instrument that had suppressed his late Rebellion: Yet He professing Peace to her, she gave him Audience, as well as Admission and Entrance, ver. 13, 14.

Mark (3.) Adonijah 's Harangue to her, was [Though the Kingdom was mine by right of Succession, as the Eldest Son now alive, Chap. 1.6. and chosen by the People too, ver. 25. but finding that it was thy Son's from the Lord, though I did foolishly dash against that Decree, in saying I will be King, yet now can I be content to want it, so I may but have Abishag for my Wife, and seeing I know a Mother may do much with a Son, I pray thee prevail with the King to grant it, ver. 15, 16, 17.]

Mark (4.) Bathsheba, though a Wise Woman, the Grand-Daughter of Achitophel (as above) was wheadled into a compliance with his plausible pretences: This Story of his Love to Abishag (saith Grotius ) did too easily captivate this Wise Woman 's Judgment: This Love-Tale so blinded her womanly Wit, that she could not discern this Ambitionist's drift and design, namely to supplant her Son Solomon out of the Throne, hence was she too facile and forward to gratify him, ver. 17, 18.

Mark (5.) She Addresses to the King, who received her with the due Veneration of a Son to a Mother, bowing to Her, and placing Her on a Throne upon his Right Hand, then she told her Son, He must needs grant her a small Petition, &c. so she called it, not smelling the Rat, though it was contrary to the Law, Lev. 18.7. yet she might think it practicable, because David had not known her, so she begs for him, ver. 19, 20, 21.

Mark (6.) Sagacious Solomon, saw the Depth of the Design, and that the Hand of Joab was in the Plot, yea, and of Abiathar also, even at the very first prospect of the Proposal, which made him turn so short upon his Mother (to whom he had dutifully promised [I will not say thee nay] in any reasonable Request, &c.) But this Request Solomon (in his prodigious Prudence God had given Him) saw through this Project, that it was not so much for Abishag, as for the Kingdom, and therefore saith [ Ask for him the Kingdom also] ver. 22. for that is it he gapeth after, and to patch his cracked Title to the Crown, He would marry the late King's Concubine, (as 2 Sam. 3.7. and 12.8. and 16.21.) who was probably now grown Gracious with the great ones at Court, &c. ver. 22, 23.

The Third Remark is, Solomon being now satisfied, that a new Conspiracy was in Hatching by Adonijah, Abiathar and Joab, against Him; falls immediately upon a vigorous Prosecution of the Plotting Conspirators. Whether be saw this new Villany in its Embryo, by any secret Instinct of God's Spirit (as some suppose) or by Information of Prudent and Faithful Friends, is uncertain. However He takes this for an Indication, and the first overt-Act of Treason against him, ver. 24, 25. Solomon having pardoned his former palpable Treason only upon his good Behaviour, Chap. 1.52. And now this new over presumptuous Act, reviving his former Guilt, he is that Day executed, because delays be dangerous.

The Fourth Remark is, Abiathar 's Punishment by Death for his High Treason, is mitigated and remitted into a bare Banishment, ver. 26, 27. His Crime had been public and open before in conspiring with Adonijah, Chap. 1.7, 9. And now again, he had been dabbling Elbow-deep in a new Conspiracy, as Wise Solomon well perceived, ver. 22. here, therefore was He judged, and not without a double desert and demerit (saith Peter Martyr ) Solomon first deposeth him from his Office of High Priesthood, and then banished him from Jerusalem (where the High Priest was always resident, both as Chief of the Sanhedrim, Ruler over the Priests, and a Counselor to the King ) unto his Field in Anathoth, Josh. 21.18. There to lead a Private •• fe.

N. B. (1.) With Peter Martyr, in sacred History we never Read, that High-Priests did depose Kings (as the High Priest of Rome hath often done) but that Kings have deposed High-Priests as here; and Grotius saith the same, and that they are but Subjects and stand when the King sits.

N. B. (2.) Mercy ought to be mingled with Justice, where any Merit may be formerly found: Thus Solomon mitigateth Abiathar 's Punishment, who in rigor of Law was no better than a dead Man, as well as Adonijah and Joab here, but Solomon to requite his former kindness to his Father David (both in bearing the Ark before him, 2 Sam. 15.24, 29. 1 Chron. 15.11, 12. And in being a Fellow-sufferer with him, 1 Sam. 22.20.) only banishes him, to teach Princes not to write Injuries in Marble, and Benefits in Sand or Water, &c.

N. B. (3.) The Scripture cannot be broken, John 20.35. But must be fulfilled, Matth. 26.54. Luk. 24.44. So God's threatening against the House of Eli, 1 Sam. 2.31, 35. was here accomplished, namely, the Translation of the High Priesthood from the Line of Ithamar in E • i and Abiathar, to the Line of Eleazar in Zadok: Ambrose saith, Deus tarditatem supplicij gravitate compensat: Though Divine Vengeance seems sometimes to come slow with leaden feet, yet is it always sure, and comes to strike with its Iron hands, which drench deep were they fall. This Doom had lain dormant for eighty Years, betwixt Eli and Abiathar, who must be now punished for his Treason, and so accomplish that Divine Doom, &c.

The Fifth Remark is, Solomon 's removing of Joab out of his way with more rigor of Justice, ver. 28, 29, 30, 31, 32, 33, 34, 35.

Mark (1.) David had cautioned Solomon particularly against Joab, ver. 5, 6. complaining what he had done against David, either directly in his over Insolent and Imperious Carriage, trampling upon the King's commands, when they comply'd not with his Humour or Interest, who hath oft provoked me to Passion, 2 Sam. 3.39. and 19.7, &c. or Indirectly done to me, in his basely Butchering Abner and Amasa, to both which I had given my public Faith for their Security, and that when they were about a Treaty of Peace with all the Tribes, &c. Therefore I refer him under this black Brand to thy Wisdom, though he hath been my General this forty Years, yet let him not Dye a natural Death.

N. B. Some Rabbins say, Joab had discovered Uriah 's Letters to David 's great Disgrace, and therefore could never be reconciled to Him, for disclosing his Secrets about contriving Uriah 's Death: But 'tis more probable, that his putting Absalom to Death still stuck in his Stomach.

Mark (2.) Joab hearing of the Execution of Adonijah, and of the Expulsion of Abiathar, two of his fellow Arch-Rebels, He being the Third, and the worst too, both as being so stigmatiz'd and branded by David to his Son (whereof He might have some notice) whereas Adonijah (now executed) had not been so infamously Characterized as himself was, and also as being looked upon by Solomon with a Squint eye, because Joab had despised him, and held him unworthy to Reign, not only for his scandalous Birth, but also for his Childish Youth, therefore despairing of any Mercy, He ran to the Horns of the Altar, ver. 28. that they might push away all Executioners of Justice from him, and that sacred place might save him, as it had done Adonijah, Chap. 1.50.

N. B. Christ seems to blame Pilate for killing the Galileans at the Altar, Luk. 13.1, 2. And the Jews for slaying Zacharias there, Matth. 23.35.

Mark (3.) Solomon sends Benaiah to call him thence, Joab disobeys the King's command, hoping that the King would not dare to pollute that Holy Place with his Blood; but his Hope, being that of an Hypocrite, was no better than the giving up of the Ghost, Job 11.20. which is but Cold Comfort. He resolves to die there, hoping also it might be some advantage to his Soul, but willful Murderers (such as he had been) must have no Mercy shewn them by God's Law, Exod. 21.14.

Mark (4.) 'It is supposed that Joab was hailed by force from the Horns of the Altar, according to the Direction of that Law of God, Exod. 21.14. and then slain, both as a pattern to all willful Murderers not to expect Protection anywhere, and also to expiate the Blood of Abner and Amasa from David, who was Innocent of it. Joab dies for it, and is buried, and Benaiah put in his place, ver. 30, 31, 32, 33, 34, 35.

The Sixth Remark is, Solomon 's confining of Shimei, ver. 36, to 40.

Mark (1.) David 's Caution to his Son concerning him, ver. 8.9. was not out of any Rancorous or revengeful Spirit, wherewith David as a private Person durst not Dye; and from which canker'd frame, many Passages in David 's Psalms, and in the History of his Life, do demonstrate his Freedom.

N. B. But this Charge he gave as a public Magistrate, to maintain the Honor and Order of Civil Government: This Cursing Shimei had Cursed the King with bitter Curses, 2 Sam. 16.7, 8, &c. For which Abishai would have slain him once and again, and though David then patiently submitted to it, as sent of God, and afterwards pardoned it for his Part, 2 Sam. 19.21, 23. Yet leaves it to Solomon 's Wisdom to Judge of this Public malicious Fault, and to punish him for it at his committing future Offences. This Advice was not contrary to David 's Oath, for then there had been no need of Solomon 's Wisdom to find out an occasion for the Future, to which his turbulent Spirit will expose him, to be paid home for the new and old together.

Mark (2.) Solomon confines Him to Jerusalem at distance from his own Country and Kindred, amongst whom he might have raised some Tumults against the Government, He must not stir out of the City, neither Eastward to Baburim (his old Habitation) nor Westward to Gath, no way so far distant as the Brook Kidron is from Jerusalem, if he did he was a dead Man, ver. 36, 37.

N. B. How happy would Abiathar have thought himself in Shimei 's Confinement, of whom for his Function's sake, and his sufferings with David, we read not, that any doleful Catastrophe attended him, as did all his Fellow-Criminals. Thus the Lord chastizes his own Children, that they might not be condemned with the World, 1 Cor. 11.31. But this Cursing cursed Shimei must not be trusted any farther than he may be seen, He is kept within compass here, close confined.

N. B. Oh that we could learn to deal so with our own deceitful Hearts, and desperately Wicked, Jer. 17.9. He that trusts his own Heart is a Fool, Prov. 28.26.

Mark (3:) This Confinement Shimei thankfully owned when imposed upon him, as a Favor far more than he either expected or deserved, and therefore promised upon Oath to perform it, ver. 38, 39, 42, 43. (where Solomon chargeth him with breaking his Oath) his false Heart praised this Law for it's Lenity, and promised Obedience without any Hesitancy, yea and performed it likewise without failure for three Years together, ver. 39. but then he broke the bonds of his Promise and Oath, and outrun the bounds of his Confinement: The occasion was, [ two of Shimei' s Servants ran from him to Gath.]

N. B. Achish (in requital of old kindness to David, 1 Sam. Chap. 27, and 28.) Though Tributary now to Israel, was allowed to retain the Title of King, yet durst not detain Shimei 's Servants, that fled to him for Protection.

Mark (4.) Now was the time that Divine Vengeance surely found out Shimei' s Sin, and his Sin him, as Numb. 32.23. Shimei is left of God to his own Folly and foul hardiness, to attempt this most highly dangerous, and desperate Journey from Jerusalem, to fetch back his Servants, being blinded both with the Dust of Avarice, and with Rage against them, and withal Hoping, that either he might go with that Secrecy, as it might never reach Solomon 's Ears, or that the length of three Years time had worn out his Confinement out of Solomon 's Mind and Memory: Or at the worst Solomon would not be so severe upon him, in a Case of such necessity, altogether without contempt of his Authority, so he ventures to Saddle his Ass, &c. ver. 40.

Mark (5.) Now a deceiving, and a deceived Heart turned Shimei aside, Isa. 44.20. The Pride of his Heart deceived him, Obad. ver. 3. and both He and it started aside like a deceitful bow, Psal. 78.57. both David by his discerning Spirit, and Solomon by his Sapience, did easily foresee, that though Shimei had been spared by the Father, and now was reprieved by the Son (and not immediately Executed, as Adonijah and Joab were) yet if any strict restraint were imposed upon him by Royal Authority, his restless and irreligious Spirit, could not contain itself long within Compass: And now when a Temptation met kindly with his Corruption, to draw it forth (the Prevention of which Augustine thanks God for in his own behalf) then did Shimei break the Bridle wherewith Solomon had restrained him.

The Seventh Remark is, The Execution of Shimei, for breaking the Covenant of his Confinement by King Solomon, ver. 40, to 45.

Mark (1.) Shimei had Judge'd Solomon 's Clemency to be most generous towards him, in not slaying him outright with Joab and Adonijah, but only in confining so great a Criminal to the chief City of the Land (wherein many Country Gentlemen are ambitious to inhabit ) and not to be doomed to any close Imprisonment in Jerusalem; but only not to pass over the Brook Kidron, which was about a Mile from the City: So Shimei had both Liberty and space enough to walk abroad for his Health and Recreation: Yet all this cannot content him, when two of his Servants (who likely had agreed in some Evil) ran from him to Gath, being probably Philistines, &c.

Mark (2.) Some informed Shimei, that his Servants were seen in Gath, if this was told him for recovering them again, then was it from good Will; but if to ensnare Shimei in the breach of his Oath, then was it ill Will and Envy. However this iufatuted Ass, ventures upon his Ass for speed, will get his Servants, though he lose his Life.

N. B. Worldling's cry out of this Folly, yet imitate it: Worldly things are Men's Servants by God's appointment, Psal. 8.6. They oft run from man, he breaks the bounds (set him by God's Law) commonly to catch them again, though he perish for it forever.

Mark (3.) As Shimei heard of his Servants and caught them, so Solomon heard of what Shimei had done, and calls him: Kings have long Ears, and more Eyes than their own: Possibly Solomon (saith Peter Martyr ) set a watch over Shimei, privily and undiscerned: Upon this Information Shimei is summoned, ver. 41, 42. Solomon, like a wise and a just Judge, expostulates the Case with him, convinces him of his Sin to make him repent (saith Peter Martyr ) by three Arguments, (1.) His Guilt of Perjury to God. (2.) His Rebellion against the King's Command: Which himself had confessed to be merciful. And (3.) An Appeal to his own Conscience, whether he now justly did not deserve Death, when the Lord returns thy old wickedness to David upon thine own Head by suffering thee to fall into farther Crimes, ver. 43, 44. Shimei has not a Word to say for himself, &c.

Mark (4.) Shimei is led out of the King's Presence to the place of Execution, and there Executed: So Solomon like a Pious Son, was as zealous against Injuries done to his Father as to himself, and accomplished his Father's charge, ver. 9.

This brings in the Second Part only touched upon in the General, namely, the establishment of Solomon by his Execution of Justice upon the contrary Faction: So far was he, from fearing a curse for so doing, he expects it to bring in a Blessing, ver. 45, 46. and ver. 12. the Particulars hereof follow in the following Chapters.

1 Kings CHAP. III.

THIS Chapter gives a Relation of the Establishment of Solomon 's Kingdom more particularly. Namely by a twofold Means, the first is External, and the second Internal.

The First Means of an External Nature, was Solomon 's making Affinity with Pharaoh King of Egypt, &c. ver. 1. Remarks upon it, are

(1.) Wise Solomon had no sooner subdued all his factious Spirits at home, but he begins to make Leagues abroad, for his establishment, and began with Egypt, for these Reasons. (1.) Egypt bordered upon the South of Israel, Numb. 34.3, 4, 5. And so these two Kingdoms, being contiguous, might have the more familiarity, the one with the other. (2.) Those two Kings, Pharaoh King of Egypt, and Solomon King of Israel were the most renowned Kings in all the World at this time, and therefore might be the more forward, to make Affinity each with other, for their mutual establishment, being both of them Prudent as well as Potent Neighbors. (3.) That Solomon might Marry the Daughter of this Pharaoh, or Vaphres, as Serrarius calls Him.

The Second Remark is, The League betwixt those two Kings was confirmed by Solomon 's contracting a Marriage with the Daughter of Egypt, which doubtless he did not, until she was proselyted to the true Religion, professed the Faith of Israel, and received into the Church, as Zipporah, Rahab, Ruth, and sundry others were: Otherwise had she been a gross Idolatress, Solomon would somewhere have been blamed for acting so contrary to the Law of God, as he is for loving many other strange Women, Chap. 11.1. nor could it consist with that Love of God, for which he is so highly commended to have in the beginning of his Kingdom, ver. 3.

N. B. Beside, that Solomon sin'd not herein, appears plainly both from Psalm 45. and the Song of Solomon, wherein this Marriage of his is made a Type of Christ's Marrying the Gentile World.

The Third Remark is, Solomon loved this Queen above all his other Wives, and so prefer'd her before them, as to build a most sumptuous Palace for her, Chap. 7.8. which he did not the like for any other, though at present he placed her in the Palace of David. Which soon grew too narrow to entertain the Grandeur of Her, that was the Daughter of so powerful a King, whereas his other Wives were Daughters of such Nations as were Subjects and Tributaries to him: Yet are we told here, that Solomon did serve God and Himself, before he served this great Queen, for his Wisdom did well choose in the first place to build a Temple for God's Worship, and then a Palace for himself, which he likewise finished, and in the third place a Palace for this Queen distinct from his own, but adjoining close to it, therefore he finished his own before it, Chap. 7.8.

The second Means of confirming the Kingdom of Solomon, were Internal, which be two, (1.) His Piety. And (2.) His Prudence.

Remarks first upon his Piety highly extol'd in ver. 3.

The (1.) is, Solomon is said to Love the Lord, which is the great command, Matth. 22.36, 37. The fulfilling of the Law, Rom. 13.10. and is not only the best ground of Obedience, Joh. 14.15. but also lays an Holy constraint to do all Duty, 2 Cor. 5.14. And this is said of Solomon to evidence the Sincerity and Ardency of his Soul towards God in his younger Years, though his Zeal failed after.

The Second Remark is, The Excellency of Solomon 's Piety is first set off by the contrary to it, namely the Impiety and Will-worship of the People, ver. 2. Contraria juxta se posita magis elucescunt: One contrary (placed by another) gives Luster to each other: The People worshipped in high places, which was expressly forbidden in the Law of God, Levite. 17.3, 4. Deut. 13.14. This was therefore Will-worship and Impiety in the People, the Reason rendered there [because no Temple was yet built] this only excused them a tanto, but not a toto, in part, but not wholly, for they had then other places to offer Sacrifices at; as Gibeon, where the Tabernacle and the Altar of Moses were, 1 Chron. 16.39. and 21.29. and 2 Chron. 1.3, 5, 6. And they had Zion, where the Ark of God was, 2 Sam. 6.16, 17. and 1 King. 8.1. and they having the Tabernacle, were as much confined to it, as to the Temple, Deut. 12.2, 3, 4, 5, 6, 7, 8, 11, 12, 13. But long Custom (even from some Patriarch's Practice) made this Heathenish Custom, Jer. 7.31. Ezek. 6.3, 4. Hos. 10.8. More imitable, and the Law of the Tabernacle less regarded: But Solomon 's Piety in building a glorious Temple, must be the most probable means to call off the People from their former vain Customs, both sweetly and swiftly.

The Third Remark is, Solomon's piety is next illustrated by its own exercise, in his Worshipping God both at Gibeon where the Tabernacle of God was, ver. 4. and at Zion where the Ark of God was, ver. 15. and though it be said, [Only he Sacrificed in High Places,] ver. 3. which seemeth to tax Solomon of the same folly with the Wilworshipping People: But this must be looked upon as very improbable that the Holy Spirit should so highly commend him for his transcendent Love to God, and discommend him for so gross a failure and all with one Breath in one Verse: Therefore those High Places there mentioned, may relate to the People's practice, or only to Gibeon and Zion (where Solomon (as we read) only worshipped. Though the word [High Place] be usually taken in an ill sense, yet here, ver. 3. and 2 Chron 1.3. 'tis taken in a good sense, which is plainly explained by the subsequent verses in both those places above quoted: And though it be said here, that Solomon Sacrificed in High-places in the Plural Number, yet both those High-places are expressly mentioned to be Gibeon and Jerusalem, both places permitted by the Lord until the Temple was erected: Compare ver. 4, 15. here, with 2 Chron. 1.3, 4, 5. where we find recorded how Solomon did his Devotion in both those places: As

First, At Gibeon, (called the Great High-place ) where was the greatest Synagogue in the Land; for there stood the Tabernacle and the Brazen Altar that Moses had set up, being brought thither as to its place, the chief Residence of the Sons of Ithamar who waited on the Sanctuary when Shilo fell: Thither did Solomon go and all the Congregation with him, 2 Chron 1.3. and there offered Sacrifices, described both in their quantity and quality, ver. 4, 15. here, and in that place God appeared to him, ver. 5. which was a Divine approbation of Solomon's Piety in this High Place: There God gave him the Grace of Wisdom in the highest degree of a Spiritual Habit. And

Secondly, We read of his going from Gibeon (which first submitted to Joshua, Josh. 9.3, 4. and was afterwards given to the Priests and Levites, Josh. 21.17.) up to Jerusalem, where he stood before the Ark of God and offered up Burnt Offerings and Peace Offerings, &c. ver. 15. and 2 Chron. 1.13. And there God gave him the Act and Exercise of that great Habit of the Grace of Wisdom (before given him) when he determined that dark and doubtful Case betwixt the two Harlots, when he was (saith Dr. Light foot ) but Twelve Years Old. Thus far of Solomon's Piety, the first Internal means of his Confirmation in his Kingdom: The second means of his Establishment was his Prudence or Wisdom; which is to be discoursed upon under a double Head: The first is, How Solomon obtained it, and secondly, How he Exercised it.

Remarks upon the former are,

First, Solomon went to Gibeon to seek God by Prayer as well as by Sacrifice, that he might be the better prepared to Build the Temple; whereunto he now thought it high time to Address himself, both after a Three Years preparation for materials, and after the slaughter of Shimei the last of his Malecontents: Now when he had spent all the Day in most Passionate and Pathetical Prayers for Wisdom in his so great Undertakings and Government, 'tis probable (saith Peter Martyr, )

N. B. He beg'd the same Petition in his Dream by Night, for what we earnestly long for, while we are Waking, we usually Dream of them in our desires when Asleep.

The Second Remark is, The Lord appeared to Solomon at Gibeon, ver. 5. The King had spent all the Day in due Devotion, and God appeared to him at Night, to evidence to him his acceptance of that Worship.

N. B. Dr. Hall hath this Divine Contemplation upon it: Well may we expect to enjoy God, when we have been duly and truly serving him: That Night cannot but be surely Happy, when the Day before hath been Sincerely Holy: And in 2 Chron. 1.7. where the same History is recorded, there is no mention, neither of Solomon's Sleep or of Dream, but barely, That God appeared to him by Night; which makes some Learned Men to think this was a Vision, and not a Dream, and the rather because Solomon so largely Answers God's Question in it.

The Third Remark is, 'It is said expressly that Solomon was Asleep and Dreamed, ver. 5. and awakenning after all, he perceived it was a Dream, ver 15. here: Of which there be Three sorts,

First, The Natural Dreams, which be oft Vain: Solomon himself saith, in the multitude of Dreams there is much Vanity, Eccless. 5.7. Many Men are commonly deluded by these Dreams, fancying to themselves such things as really are not, Isa. 29.8.

The Second sort are Diabolical, wherein the Devil as a Spirit works upon the fancy of his Vassals, and imposeth false things upon his Diviners, Zach. 10.2. Hence Nocturnal Pollutions, &c. This is more largely Treated upon in the First Volume, on Jacob's Dream.

The Third sort are truly Divine Dreams, which was one of God's methods to communicate his mind to his Prophets and People, Numb. 12.6. Hebr. 1.1, 2. In this one of God's manifold manner of the manifestation of his will to Men, sometimes Men saw Visions and Apparitions which God set before their Eyes, as Gen 28.12. and sometimes Real Objects, as Gen. 31.10. and sometimes Men heard God's Voice as Solomon did here, asking him a Question, and he understanding the sense of God's Voice returned his Answer, ver. 6, 7, 8, 9.

N. B. This admirable transaction betwixt God and Solomon in his Sleep, showeth us what an Almighty Teacher God is, who can with astonishment instruct Men when they are least capable of instruction, even then, when all their senses are fast locked up from executing their functions, &c. 'It is less matter how dull the Scholar is when God himself undertakes to be the instructer, who can enlighten both Organ and Object, &c.

The Fourth Remark is, After God had bid Solomon ask (saying the same in effect to us, Matth. 7.7. Isa. 45.11. and Jam. 1.5.) He answers by asking, expressed by many circumstances, Causing the Lips of him that was Asleep to speak, as he saith himself in his Song of Songs, Cant. 7.9. when he had taken a due dose of that which went down sweetly at God's appearance to him. We are expressly told, (Solomon said] ver. 6. either he dreamed what he said, or he really said it; for in this Divine Dream 'tis but reasonable to allow something extraordinary, and that which was regardable both to God and to Men, and Solomon might be now in such an Extatical Rapture as the Apostle Paul was, 2 Cor. 12.3. His Soul was for a season out of the Body.

N. B. Beside the Circumstances of Place, Time and Occasion of Solomon's Answer to God's Voice, the manner how he managed his Prayer is very Remarkable: As

First, In its Prologue, wherein he presseth for God's Audience and Acceptance by recognizing his marvelous mercies to his Father David, &c. ver. 6.

Secondly, His Proposition, to wit, his Petition for personal Wisdom, ver. 9. to manage so great a work that lay upon his hand.

Thirdly, His Confirmation of it by an Argument a necessario, from a double necessity, both as to himself and as to his Subjects;

First, As to himself, he humbly acknowledges, that he was but a little Child, ver. 7. though David before this had called him a wise Man, Chap. 2.9. Whence some suppose him to be about Twenty Years Old at this Time, yet calls he himself a Child as Ishmael is so called at Eighteen Years Old, Gen. 21.14, 15. and Rehoboam when Fourty Years Old, 2 Chron 13.7. but principally, because he was Raw and Unexperienced as a Child in all State Affairs; therefore begs a greater increase of Wisdom: And that,

Secondly, Upon the Account of his People, who were a numberless Number, Numb. 23.10. God having performed his promise to Abraham, Gen. 15.5, 6, &c. Now (saith he) I am not able to sway such a Massy Scepter, nor Rule so great a People, Lord qualify me for so great a Government, ver. 8, 9.

The Fifth Remark is, God's Commendation of, and Condescension to Solomon's Petition, ver. 10.11, 12, 13, 14. Wherein Mark

First, God was well pleased with his Dreaming-prayer, because God had put it into Solomon's Heart to Pray this Prayer to him: He could not have so done, had not God given him to do it. God loves and likes that which is his own, and both accepts and rewards that which is his own actings in us, Isa. 26.12.

Mark Secondly, God taketh distinct notice what Men most desire in Prayer: God was well pleased with Solomon that he asked not such Temporal things, as the Men of the World are bewitched with, Psal. 4.6, 7. and 34.12, &c. He neither asked a long Life for himself, nor a short Life for his Enemies, but Spiritual Wisdom, which included Holiness (though Rupertus blame him for not asking it) for this is to be wise unto Salvation.

Mark Thirdly, God gave him what he asked, ver. 12. a wise and an understanding Heart, even so enlarged as the Sand upon the Sea Shore, chap. 4.29. He had a very Sea of knowledge within him, and might better than Jerome be said to know all things knowable.

N. B So that he excelled and exceeded all that went before him, even David, Moses, Abraham, yea and Adam himself after his fall: He was the Wisest mere Man (take him for everything) that ever was either before or after him: Insomuch as he had all manner of Knowledge, both Natural, Moral, and Supernatural infused into him, and so became a most notable Type of Christ, in whom are hid all the treasures of Wisdom and Knowledge, Col. 2.3.

Mark Fourthly, Yea so liberal was God to Solomon, that he gave to him more Wisdom than he asked, for he did not desire that God should make him the Wisest Man that ever was in the World, but only a competency for himself in order to Salvation, and for Governing his great people.

N. B. As God's granting him what he Desired (had no more been granted him) might well move Believers to Relye upon the Lord for obtaining what we Desire of him according to his Will, 1 Joh. 5.14. When we bring before him Lawful Requests and Honest Hearts: So how much more may this be a stronger Motive to praying work when we find the most bountiful God overdoing here even Solomon 's Desires in the very Grace that he Desired!

Mark Fifthly, God did not only give him more Degrees, yea even the perfection of Wisdom, than he asked, but he likewise gave him many other great and good things which he asked not, ver. 13. that he should also be a None-such both for Wealth and Honor as well as Wisdom.

N. B. Oh who would not but be a Praying-soul to such a Prayer-hearing God, who hath oft given us more than we have asked! Eph. 3.20. and many times gives us what we asked not, Isa. 65.24. He hath promised to do so. [Seek first the Kingdom of God, and all other things shall be added,] Matth. 6.33. so far as God sees them good for us, they shall be cast in to the bargain, as Paper and Pack-thread is in a Grocer 's Shop with a pound of Plumbs: Piety assureth Plenty so far as is necessary, Prov. 3.16. 1 Tim. 4.8. 'tis the Character of an Impious man not to call upon God, Psal. 14.4. Yea God promises long life to him here, ver. 14. upon condition of his Constancy, this (as the Oar) turns the Boat another way, &c. Thus have we seen, how Solomon obtained his unparalleled Wisdom in the Gift and Habit, now in the next place we have the Act and Enercise of it. The occasion was, when Solomon had received this transcendent Gift at Gibeon, He comes home to Zion, solemnly to praise God with his Burnt Offerings and Peace Offerings, &c. for so matchless a Mercy, ver. 15. Then God ordered it so, Two Harlots stood before the King for Judgment, ver. 16. in a Controversy between them; 'tis supposed they had complained to inferior Courts, and the controversy could not be concluded there, therefore make they their Appeal to Solomon, for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence (received from the Lord in his Appearnce to him at Gibeon ) by his most wisely deciding this dark Case publicly before the People.

N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause, that ever was transacted before any Human Tribunal, either in Civil or in Sacred Records, from ver. 16, to the end of the Chapter.

Remarks upon this stupendous Trial by Solomon.

The First is, that which was previous to it, ver, 15. The Time when it was, namely, immediately after Solomon had solemniz'd his Marriage-day with his Wife, which was Divine Wisdom, (saith Sanctius: ) This Solomon solemnly observed, as an high Festival-day, by giving God his part in his Burnt, Offering, the Lord's Priests their part in his Peace offering, and with the rest, He feasted all his Subjects (as Peter Martyr well marketh) that accompanied him in this Solemnity at Zion; this was to quicken them in thankfulness.

The Second Remark is, the Persons that came to complain to Solomon, as he sat upon his Throne, the Supreme Judge of Israel. These are called [Zonoth] which some rend Hostesses or Victuallers rather than Harlots, as I have noted before concerning Rahab, Josh. 2.1, &c. for which, these Reasons are rendered,

(1.) Holy David, durst not neglect that Law of God, which saith [There shall be no Whore of the Daughters of Israel] Deut. 23.17. If Harlots were not permitted in any part of Israel, much less in Jerusalem, called the Holy City.

N. B. Not like to Unholy Rome at this Day, which allows of Common Stews and Brothel Houses (paying a vast Revenue to the Pope ) ad purgandos Renes, as their Phrase is, to purge the Reins of their Unmarried Priests, especially in the three hot Months; but cursed be that Remedy of Sin, that is itself a Sin: God will not have a Gain, to be recompens'd with such a loss.

The Second Reason, as neither David, nor Solomon would tolerate common Harlots, so neither durst any such have presented themselves before so Wise, and so Just a Judge, as Solomon was.

The Third Reason, nor do common Harlots use to bring forth Children, but use all the means they can to prevent their Conception, or to make away their Brats if born, for the better concealing their shame, &c.

The Fourth Reason, Those two Women had better Affections for their new-born Children, than for the most part Harlots now have: These two express here greater Care and Love than such do, &c.

N. B. But the other Opinion (that they were Harlots ) seems more probable:

(1.) Seeing we hear of no Husbands they had, whose proper Office it had been to contest for righting their Wives.
(2.) They lived a solitary Life in one House, like a couple of Misses maintained by their fornicating Gallants privately.
(3.) Lavater addeth, that they were Envious, Impudent and Litigious as Harlots use to be, quarrelling each with other through Emulation; 'twas lately the Language of a Royal Harlot to her Corrival: Two of a Trade can never agree, but seeing the Hebrew Word [Zoneh] signifies both an Hostess and an Harlot, they might possibly be both the former by their public Profession, and the latter by their secret Practice (as Junius and Piscator Judge) and not common Whores.

The Third Remark is, they both come before the King, and the true Mother of the living Child is the Plaintiff, and first States her Case [complaining of a Plagiary, that her Child was stolen out of her Bosom by her Co-partner, but alas, she had no witness to prove it; yet she confidently affirms, that when the other Woman had smothered her own Child by over-laying it, she steals my Babe out of my Bosom, when I was fast asleep about Midnight, and lays her own Dead Child in its Room, &c. ] ver. 16, 17, 18, 19, 20, 21.

The Fourth Remark is, now the other Woman comes to her turn of Answering as Defendant, and peremptorily denies the Fact, and puts her to produce her Witnesses, for it belonged not to her to Disprove this Matter of Difference. 'It is the received Rule in Philosophy, [Affirmanti incumbit probatio] they that Affirm, must prove the Affirmative, but none are obliged to prove Negatives: This Advantage the Lyar and Denyer had against her that spake truly; and it concerned her the more to deny the Deed, because (as Sanctius saith) her fear was she should be questioned for murthering her Child, for either Law, or Custom appointed a Punishment for those that either willingly, or by carelessness destroyed their Children.

The Fifth Remark is, when Solomon saw, that she who had the Truth on her side, would not be overcome by the Impudency of the Lyar, and Denier, ver. 22. Yet was there no Evidence, the Yea of the One was of no more Credit (saith Peter Martyr ) than the Nay of the other; because they were both equally Women of bad Name and Fame, as reputed Harlots: These Scolding Contradictions of Yea and Nay so oft repeated, undoubtedly made the Matter of Controversy a blind Business to all the People in the Court, who now hung in suspense, and could not tell which of the two to Believe herein. But wise Solomon knew, what he had to do in this Dark Case, when he said, ver. 23. here's nothing but an equal Yea and Nay without Proof.

Objection, Why did not Solomon in this dubious Cause, either sift out the Truth by cross Interrogatories, or try them with tortures, &c?

Answer, Peter Martyr saith, These ways of examining Persons were probably not used in those times, nor do we read that such Methods are required in the Law of God, and Confessions constrained by squeezing Tortures are dubious, oft as false as true.

The Sixth Remark is, Solomon to decide the Difference, bids [bring me a Sword] ver. 24. This command of the King, seemed a childish Act at first to the People that stood by (saith Sanctius out of Josephus ) and Peter Martyr addeth, likely some laughed within themselves, saying secretly [Will the King go cut Causes with a Sword] but his Design was above theirs, or the two Womens reach: The Actions of wise Kings oft transcend Vulgar Capacities, nor can they comprehend their deep Projects. Solomon speaks with some earnestness [ divide the living Child in two, &c.] ver. 25. This Sword shall force Nature to speak in the Bowels of the true Mother, which he well knew would work, as indeed it did, ver. 26. She rather chus'd to have her living Son alienated than destroyed, by which Motherly Affection, Solomon judged her the true Mother, ver. 27. this singular Sagacity of Solomon made good Men Reverence him, and bad Men Dread him as a strict Judge, ver. 28.

N. B. (1.) All wresters of God's Word, 2 Pet. 3.16. Harlot-like lay their dead Fancies in the Bosom of the Scripture the Mother, and steal the Living Sense from it.

N. B. (2.) Arminians in dividing Man's Salvation betwixt God's Free Grace, and Man's Free Will, and Papists 'twixt Christ and Works, do according to Solomon 's but seeming Sentence, never designing it, saying [ give half to the one, and half to the other, &c.]

N. B. (3.) The King of Thrace, learned this Lesson from Solomon, when three Son's pretended themselves Heirs to the Crown of Cimmoria, that King being Dead: To decide the Difference, he orders them to take up their Dead Father, set him as a Mark, and which of the three could come nearest his Heart should have the Crown, thereupon the Corps was taken up, two of them shot with their utmost Dexterity, but the third cried, God forbid I should seem so cruel to my Father now dead, who was so kind to me while living, by this the King judged him the true Son, and both the other Bastards, even so are they that dare break the Heart of God (as he complains, Ezek. 6.9.) by Belching out blasphemous Oaths, &c. such are no better than Bastards, &c.

1 Kings CHAP. IV.

THIS Chapter is a Narrative of the Magnificency and Majesty of King Solomon.

First, The Matter of it, both as to his Court, and as to his Kingdom: and

Secondly, The Effects of it, both as to his own Subjects, and as to Neighbouring Nations, yea, and as to those that were afar off.

Remarks first, upon the matter of Solomon's Majesty and Magnificency, as to his Court.

First, This is most manifestly demonstrated in the excellent order of it, both as to Ecclesiastics, to Politicks, to Polemicks, and to Domesticks, he had a most orderly distribution of Offices, v. 1, 2, 3, 4, 5, 6. and

Secondly, How his Court was most sumptuously provided for with all good things necessary both Animate and Inanimate for food every day to foreign Ambassadors (which were not a few, v. 34.) as well as to his own numerous Courtiers, ver. 7, 22, 23, 27, 28.

The Second Remark is, As to his Kingdom, he appointed Twelve Governors over all the Twelve Tribes of Israel, who are all named from v. 8, to 19. as all Men of Renown, which is a confirmation of what is said, that [Solomon Reigned over all Israel] v. 1. which was more than what his Father David did in the first seven years of his Reign; and more than any of his Successors did, save his Son Rehoboam only for a short space, Chap 12.16.

And though' Israel and Judah enjoyed a sublime Peace under his Government, v. 25. both without fear of any foreign Invasions, and without Danger of Domestic Divisions, yet maketh he all Warlike provisions, providing forty thousand stalls of Horses, v. 26. for furnishing his four thousand sttables, 2 Chron. 9.25. each of which had ten stalls or partitions, containing ten Horses at least a piece; and though' this great number seems forbidden, Deut. 17.16. and both Joshua and David houghed the Horses, they won from their Enemies; yet Peter Martyr says Solomon sinned not against that Law, seeing he trusted not in his Horses, Prov. 21.31. and he might have some peculiar dispensation from God, though' not Recorded, because God promised him the greatest Grandeur and the highest Splendor of all the Kings of the Earth, as a Type of the Messiah 's Glorious Kingdom. And this Reign of Solomon was the Golden Age of Israel, therefore had they little cause to complain of his yoke after, Chap. 12.4.

Others are of Opinion, That Solomon sinned in multiplying Horses as well as in multiplying Wives, &c. So Lavater and others affirm, Chap. 11.1, 2.

The Second Part is the effects of Solomon's Magnificency, and first, upon his own Subjects.

Remarks upon it are,

First, The Plenty both of Persons and things that Solomon's peaceable Kingdom produced, v. 20, 22; 23. his Subjects did eat and drink plentifully and peaceably (as well as himself) without fear of foes.

The Second Remark is, Their making merry was not only in one part, but in all the parts of the Kingdom, v. 24, 25. having peace on all sides round about him, whose name was peaceabe, as Solomon in Hebrew signifies, wherein he was a lively Type of Christ that Prince of Peace, Isa. 9.6. who as he was brought from Heaven with that Song of peace, Luke 2.14. so he returned back again to Heaven with that farewell of peace, Joh. 14.27. leaving to the World (as one well observeth) the Gospel of Peace, Eph. 2.17. which worketh that peace that surpasseth all understanding, Phil. 4.7.

N. B. How may Christ's subjects eat their bread with joy, and drink their wine with a merry heart, when they know God accepts their persons and performances! Eccles. 9.7. All are accepted in that beloved one, Eph. 1.6. and why are they so lean from day today, seeing they are Sons and Daughters to such a King of peace, 2 Sam. 13.4. who gives them the white stone, and the new Name, Revel. 2.17. enough and enough to make them everlastingly merry, and that in the midst of a thousand Crosses and Casualties.

The Third Remark is, Solomon's Subjects made thus merry not only for a few years, but for forty years, this mirth continued all the Reign of Solomon, v. 21, 25. notwithstanding his Apostasy; for as God's truth appeared in performing that promise, Chap. 3.13. giving him all this peace and plenty: So God's love and long sufferance was mightily magnified in this, that though' he so foully fell afterward, yet God continued this his goodness to him all his days: Indeed God stirred up some Adversaries, Chap. 11.14.23.26. but they were such as did more mischief to his posterity than to himself.

Secondly, The Effects upon his Neighbors as well as his Subjects, v. 21, 24. wherein,

Mark First, All Neighbouring Nations became subjected to Solomon's Dominion, as far as to the River Euphrates, which was their Coast Northward as God had promised, Gen. 15.18. Exod. 23.31. Deut. 11.24. Josh. 1.4. as the Land of the Philistines was their Coast on the West, and Egypt on the South, Numb. 34.3, 4, 5. all the Kings that bordered upon Israel became subject to King Solomon.

Mark Secondly, All the adjacent Kings of Moab, Ammon, Edom, Syria, &c. which David subdued) came under Solomon's protection (saith Grotius ) and not only paid him Tribute, but also brought him presents to procure his favor.

The Third Effect was, v. 34. when Solomon's Wisdom sounded afar off to remote Kingdoms, as well as to those nigh at hand.

Mark (1.) Even all Kings of the Earth, that had heard of his Wisdom (the report of which Fame had now filled all the World) came also to hear it; and because Kings do not commonly go out of their Kingdoms in Person, but upon some great Emergency, they sent their Ambassadors at the least (saith Peter Martyr ) to Jerusalem to correspond with him, and to communicate his profound Wisdom to their Masters.

Mark (2.) The Excellency of this Wisdom of Solomon that thus sounded abroad in all the parts of the World, it was of as great extent as the sand upon the Sea shore, v. 29. which can never be numbered or measured, even so was the largness of Solomon 's Wisdom, and innumerable notions, even a Sea of Knowledge he had within himself, so that he was wiser than Arabians, Chaldeans, Philosophers, Astronomers, v. 30. yea, Wiser than all Men, v. 31. far beyond Pythagoras, Plato, Aristotle, or Socrates himself, whom Apollo in his Oracle at Delphi pronounced to be the Wisest of all Mortal Men: All their Learning was only acquired, but Solomon 's was infused.

Mark (3.) The Wisdom of Solomon did manifest itself in his Learned Works, he wrote Books of Ethics and of Physicks, v. 32, 33. the greatest part whereof were lost in the Captivity, and whereunto Aristotle was not a little beholden, when they fell into his hands at Alexander 's taking of Babylon, with whom he was as his Tutor. However, the Choicest part of his Natural, Moral, and Divine Wisdom God preserved for the Church, and left them Recorded in those Three Books, Proverbs, Ecclesiastes, and Canticles.

Mark (4.) Those Works of Solomon had as much variety in them, as the World hath in itself, treating upon all therein: Eusebius thinks Hezekiah destroyed them, because the People did Idolize them as they did the Brazen Serpent, but Peter Martyr says better, seeing so many of his Books are lost, let us be more thankful to God for the Three Books of his we have, and make the better improvement of them: This made Solomon so Famous far and near, that though other Kings came not in person to partake of his Wisdom themselves, yet the Queen of Sheba did, Chap. 10.

N. B. How doth this aggravate the perverseness of their dispositions, that regard not the Wisdom of him who was Wiser than Solomon, Mat. 12.42. In all which, Solomon was a Type of our Blessed Savior, who draws in all Nations to the Gospel, and who reads better Divinity Lectures to Men than ever Solomon could do, &c.

1 Kings CHAP. V.

GIves an Account of Solomon 's preparations for his Building the Temple, wherein all the four Causes do concur, 1 Matter, 2. Form, 3. Efficient, and 4. The Final End.

Remarks upon the First are,

First, The Materials for Building it are procured by a double Embassage, First, Hiram King of Tyre and Sidon (two Sea Towns in Phoenicia, bordering upon Galilce near Lebanon, the People whereof came in multitudes to Jesus, Mar. 3.8. and Jesus also went into their Borders, Mar. 7.24.) called Hiram, 2 Chron. 2, 3. sent his Ambassadors to Solomon so soon as he heard of his succession to his Father David (of whom he had always been a firm Lover, and a fast friend to him) to congratulate his coming to the Crown of Israel, v. 1. and Peter Martyr observes well here, that though' these Ambassadors of King Hiram had been sent long before this time, yet now only is mention made thereof, because an occasion is related here of Solomon's requesting of him materials for the building of his Temple: and Grotius mentions the loving Letters passed between them.

The Second Remark is, Solomon sends secondly his Ambassadors to this Hiram, v. 2. upon these well supposed Reasons.

First, Because Hiram probably was a Proselyte Prince, one believing in the God of Israel, v. 7. where his thankfulness to the true God (for setting up Solomon over Israel ) was a good sign of true Grace: the Greeks have but one word [ 〈 in non-Latin alphabet 〉 ,] to express both grace and thanks.

Secondly, Because of that Love and League that had formerly been betwixt Hiram and his Father David to whom he had done the like Courtesies, 2 Sam. 5.11. which inward, entire, and continual affection both to the pious Father, and to the pious Son, was no small evidence of true piety in Hiram, and whose congratulatory message before, encouraged Solomon to send now to him.

Thirdly, Because King Hiram was the only Prince that could gratify Solomon in his suit: None else had that Ability to supply Solomon with Materials for the Temple, as Hiram was able, and therefore the Son renews the League 'twixt Hiram and his Father ver. 11.

The Third Remark is, The most Elegant and effectual Oration Solomon sent by his Ambassadors to King Hiram here, v. 3, 4, 5, 6. wherein,

Mark First, The Preface [ thou knowest, &c.] v. 3. both first that David could not build the Temple (though' it was in his heart to do it ) because of his continual Wars, which gave him no time for it.

N. B. This good Son would not lay open to Foreigners his Father's nakedness as cursed Cham did his, Gen. 9.22, 25. for the Reason rendered of David 's Divine Prohibition was his shedding much blood (as that of Uriah 's and his fellow Soldiers that fell with him ) 2 Sam. 7.5. 1 Chron. 22.8.28.3. but Solomon comes off only with his Father's uncessant Wars, to show that Children ought to speak the best things of their Parents, for to speak evil either of them or to them was death by the Law of God, Math. 15.4. yea, and by Solon 's Law too, though' but a Pagan Lawgiver, one of the Seven Wise Men of Greece, &c.

And Secondly, Solomon in his Preface tells Hiram the Reason why he resolved to erect the Temple which his Father had no capacity nor opportunity to accomplish, because of his Wars, but now the Lord hath given me an Universal Peace, v. 4. which he ascribes not to his Earthly Father as the effect of all his Victories Foreign and Domestic, nor to his own prudence, but to the Lord, by whom Kings Reign, Prov. 8.15. and from whom all peace and promotion cometh, Psal. 75.6, 7. saying (as Peter Martyr saith here) I may not abuse my ease, which my Heavenly Father hath granted me, to idleness and luxury, but having no work in Wars abroad, I will restore Religion at home, ver. 5.

Mark Secondly, Solomon's Proposition after his Preface, he requests of Hiram such Materials as were requisite for building the Temple, both Wood and Stone, v. 6, 18. for though' David before his death had prepared abundantly both Wood and Workmen, 1 Chron. 22.2, 3, 4, &c. & 29.3. yet nothing near enough for so great a work, and Hiram must help him with Workmen also, because none were so Skilful for squaring Stone and hewing Timber as the Sidonians, who lived (saith Grotius ) among Woods and Quarries, so they were trained up therein.

Mark Thirdly, Several Men have their several gifts (saith Peter Martyr ) and several Countries their several Abilities and Commodities: Solomon had Materials within himself (for Lebanon was either wholly or in part in his jurisdiction, saith Peter Martyr ) therefore he desires not Hiram to give him Cedars which were his own already, but Hiram had the Artificers whom Solomon desired him to send to exercise their Curious Art and Skill upon his Materials.

N. B. This was not without a Mystery that the Sydonians and Tyrians (who were ingenious Gentiles ) must be called in to assist Solomon 's Servants (who were Hebrews ) in this building of a Temple for God: Not only (saith Peter Martyr ) to teach us that it is lawful for pious persons to make use of Impious Ethnics Arts both Writings and Handy-works, as occasion is offered; but more especially it holds forth the call of the Gentiles: Tho' the Jews only meddled with the Tabernacle of Moses in the Wilderness, yet Solomon 's Temple must not be built in that Holy City Jerusalem, the Metropolis of Canaan, without the aid of those Gentile Tyrians: The Jews (whether they will or not will) must not build up the Gospel Temple, or Church of Christ without the concurrence of Gentile Believers; Paul said, the Jews, together with us Gentiles, make up an House for God, Eph. 2.13, 14.

Mark Fourthly, Solomon 's Commutative Justice in promising a due proportion of wages for those Tyrians true work, the Workman (he judged) was worthy of his wages which he propounded; Hiram gratefully accepts of his proposal, v. 6, 7, 8. and Solomon as punctually performs the Contract, in sending food, a scarce Commodity in Hiram 's Country, having its supplies from Judea, Ezek. 27.17. Acts 12.20. Materials Hiram exchanges for meat with Solomon, v. 9, 10, 11.

The Second Cause (after the matter ) is the form of the Temple implied in ver. 12. namely in Solomon's Wisdom, wherein he increased more and more, not only because he shown so much Wisdom in transacting this important League with King Hiram, tending to the Temple building (as Peter Martyr saith) but 'tis said here [the Lord gave Solomon Wisdom] as an additional gift, to Chap. 3.12, and Chap. 4.29. namely, Architectonick Wisdom ] an artificial skill in contriving and carrying on stately Structures, a dexterous discretion for this present purpose, God giving him the Idea or notion of the Temple in his mind, as a model whereby the future fabric was to be framed.

The Third is, The Efficient Cause, and this is twofold, Instrumental or principal; the Instruments were three.

(1.) Laborers, such as were stone-cutters, and hewers of Timber.
(2.) Porters that bare burdens, as stones out of Quarries, and Timber to the Carpenter's hands; and
(3.) The Artificers that fitted both the Wood and the Stone for the Fabric, v. 13, 14, 15, 17, 18. then the principal Officers were the Master-Builders over-seeing all, v. 16.

Remarks hereupon are,

First, The polished materials for this Typical Temple were twofold, First, the best of Wood, Cedars, which God himself did point out to be done, 2 Sam. 7.7. because 'tis a wood most sound, strong, fragrant, and durable, not knotty nor subject to worms, &c. and secondly, the best of building-stones, called Costly, even for the foundation, v. 17. even Marble of all sorts; the very foundation-stones were not rude and rugged, but they were both of great value, and well hewed that they might bed the better, though' they could not afterwards be obvious to the eye when under ground: This was done not for necessity, (saith Peter Martyr ) but for Magnificency, and to signify to us that as the whole Temple did Typifie the whole Mystical Body of Christ which is his Church built up with growing stones and green Timber sanctified in Christ Jesus, called to be Saints, 1 Cor. 1.3. Cant. 1.16, 17, &c. So this foundation represents Christ the Foundation of the Church, 1 Cor. 3.10. & Eph. 2.20. Isa. 28.16. hid from the World, yet precious in himself, &c. And it teaches also, that God is not all for the eye, but pleases himself with his Saints hidden worth.

Remark the Second, is God's tenderness to Temple-Builders, those Laborers were one mouth laboring in Lebanon, and two months at home by turns, v. 14. their time of rest at home with their Relations was double to their time of labor.

N. B. Let Superiors learn from God and Solomon here to make the yoke as easy as they can to their Inferiors, lest they lose their Affections, and procure their Imprecations.

Remark the Third, is that of Dr. Hall, the Temple was all framed in Lebanon, but it was set up in Zion: So that neither Ax nor Hammer was heard in that Holy Structure, all the noise was in Lebanon, to fit everything for its place, made nothing but noise there, but nothing in Zion save silence and peace, Chap. 6.7.

N. B. What ever tumults be in the World, let Concord be in the Church.

Remark the Fourth, Those Stone-squaring Giblites, v. 18. were Pagans, Ezek. 27.9. Psal. 83.7. yet used about the Temple for their Squaring skill. So Human Learning may be used in Divine Discourses, so it be not for vain ostentation, for that is to make a Calf of the Ear-rings brought out of Egypt.

The Last Cause is the End for which this Temple was built. It was unto the Name of the Lord God of Israel, v. 5. when Solomon had no Satan or Adversary against him, v. 4. the Devil was then Chain'd up, but after this broke loose, and because he could not hinder this, will not only imitate it, but endeavors to out-do it in Diana 's Temple at Ephesus, Act. 19.27, 28. which was built unto the Devil 's Name, and not only built of Cedar like this of Solomon 's (as Vitruvius relateth) but was likewise longer and larger than was this at Jerusalem, as other Authors do assure us, 220 years in Building, and built in a place where no Earthquake could move it, 'twas 425 foot long, 220 broad, and had 1 • 7 Pillars given by so many Kings, &c. The End why Solomon built his Temple, is mentioned again, Chap. 6. v. 12. he Built it for the Lord.

1 Kings CHAP. VI.

THIS Chapter is a sacred Narrative of the Magnificence and Splendor of Solomon 's Temple.

The General Remark first upon it is, This Temple of Solomon was the most Famous Fabric that ever was framed in the whole World.

Barbara Pyramidum sileat miracula Memphis; &c.

Tho' the Egyptian Pyramids, Diana's Temple, &c. were most stately Structures, yet none of the Seven Wonders of the World were ever accounted comparable to this Temple of Solomon, as appeareth by many Testimonies of Learned Authors; as

First, That of Alsteda (a Man who was aliquis in omnibus, a Magazine of all kinds of Science both Human and Divine ) he saith in his Encuclopedia, lib. 15. pag. 1593. his first Theorem,

N. B. That this Temple was the Idea or Model of every Church or Temple, and altogether of every Splendid Palace throughout the World; for though' this Temple was designed for Sacrifices, &c. and therefore had many places in it appointed for such ends, yet it cannot be denied that the highest pitch of Architectonick Art had its complete accomplishment in the building of it, for these Reasons:

First, Because it was built by the Wisest Man that ever was in the World.

Secondly, Because God himself was the Principal Director (this I add to Alsted 's Reasons) for doubtless the Lord did so much to Solomon for his building this Temple, as he had done to Moses for his building the Tabernacle, unto whom God gave the pattern of it in the Mount, Exod. 25.9, 40. and 26.1, &c. Nothing was left for Human invention, but everything was ordained by Divine Institution.

N. B. Which excludeth all Popish Pomp and Devised Worship, the frothy Exuberancy of wanton brains: Moses made all things according to the pattern the Lord shown him in the Mount, Heb. 8.5. Now if God thus condescended to be the Master-Builder of a flitting Tabernacle of lesser importance, how much more did he so do for this standing Temple, which was a Fabric of the profoundest importance that ever any House was of in the World: And though' we do not find that God gave to Solomon immediately any such pattern of the Temple, as he had done to Moses of the Tabernacle; yet do we read how David gave to Solomon in writing the pattern which he had received by inspiration from the Lord, 1 Chron. 28.11, 12, 19. David did not build this Temple himself, but he prayed for Direction, God gave him the Platforms, sent it him either by an Angel, or some Prophet; this was immediately handed by David to his Son, so Solomon had the same help as Moses had, Exod. 25.40.

Another Reason Alsted gives of the superexcellency of Solomon 's Temple is, Thirdly because it was ordained for the most Eminent End, Namely, to Typify (as he saith) the Kingdom of Christ: Unto which I add, The most excellent End, of this most excellent Structure, was twofold, as it was to be a Type of Christ's Personal Body, Joh▪ 2.19, &c. and of Christ 's Mystical Body likewise, namely, his Church, as after.

N. B. Many more Testimonies of Learned Authors might be added, who all unanimously concur in this Opinion, that Solomon 's Temple must needs be the most Magnificent Fabric that ever was in the World: So say Calvisius, Helvicus, Cluverus, Pareus, and many more which I have consulted, the Quotations of which I am constrained to omit for avoiding prolixity: The Reasons they give for this Assertion, are briefly these.

N. B. First, 'It is demonstrated by David 's prodigious Preparations for building it, David saith, It must be exceeding Magnifical, 1 Chron. 22.5. A very great Work, 1 Chron. 29.1, 2. A Work not for Man but for God, and therefore (saith he) I have prepared with all my Might, and what these mighty Preparations were, the Scripture tells us, which Sir Walter Rawleigh reckons thus: David left for his Son's building the Temple, one hundred thousand Talents of Gold, and a thousand thousand Talents of Silver, which (he saith) amounteth to three thousand three hundred thirty three Cart loads of Sil ••• , allowing six thousand Sterling for every Cart Load, besides twenty three Millions and a thousand Pound of our Money: The same Author in his History of the World, Part 2. Chap. 17. Computes it to be seven hundred and fifty Millions of Pounds, after the old Rate which now is much raised.

N. B. And he casts it up to so vast a Summ, saying, it was more than any King in the World is worth, yet David in Modesty comes off, with this Expression [now behold in my Poverty have I done all this] 1 Chron. 22.14. As if he had said, Lord, what is all this to Thee, who are the glorious Creator, and the true Proprietary of the whole World? What are they (I say) but parva & pauca, few and mean matters from a poor mortal man, &c. which if thou, Lord, wilt but accept of, I shall account myself infinitely obliged to thy Majesty? And to all these prodigious preparations (mentioned here, & 1 Chron. 29.2, 3, &c. ) he bids his Son Solomon add not out of his Poverty, but out of his Abundance of Wealth that the Lord would bless him with, which did so abundantly flow in upon him, that his Yearly Revenues and Tributes (saith Sir Walter Rawleigh ) made up Six hundred sixty six Talents of Gold, besides his Customs of Spices, and his Rich Returns from the East-Indies. So that (as Vilalpendus saith) he exceeded in Wealth, both Romans, Chaldeans, Persians, &c. So that he might well add to David 's Cabinet-cash.

The Second Demonstration of the Temple 's Magnificency, above all other stately buildings, is drawn by a necessary Consequence upon this Hypothesis, or Supposition: If David's Poverty afforded so many Millions of Treasure, &c. Towards only the preparation of this Temple, even under the discouragement of a personal prohibition from building it himself: How much more might Solomon 's Superabundant Riches, contribute many Myriads of Millions towards the performance of the work, who had the encouragement of a Divine command to do it, and had puteum Inexhaustum. an immense fund of treasure, that could not be drained dry, both by Virtue of a Divine promise, and by the favor of Divine providence, giving him an Universal Peace, both at home and abroad, in so much that He had no Wars at all, wherein either to expend, or exhaust his inconceivable Incoms: But the whole thereof must be entirely disburst (so far as was requisite) upon this sumptuous structure: Now the Antecedent of this Hypothetical proposition is undeniably true, for the Scripture of Truth (so called Dan. 10.21.) attests it, the Word of God doth warrant all the parts of it; Therefore, the Consequent must undoubtedly be true also: To wit, That never any such famous Fabric, or stately Structure was ever Erected by any Mortal, either before or after it.

The Third Demonstration is, From the many Myriads of hands, which Solomon employed in carrying on this wonderful Work: Sir Walter Rawleigh reckons them thus, He employed Thirty Thousand Carpenters, for Cutting and Squaring of Cedars, &c. Ten Thousand every Month by course: He employed also, Eighty Thousand Masons for dressing of Stone, and Seventy Thousand Laborers for carrying Burthens, beside Three Thousand and Three Hundred Work-Masters: and that excellent Historian Knight, addeth how Solomon gave Hiram Twenty Thousand Measures of Wheat, and Twenty Measures of pure Oil, 1 King. 5.11. Year by Year, so long as he was in his Building work, about which Letters passed betwixt these two Kings that are Related by Eusebius▪ as also betwixt Solomon and Pharaoh, &c.

Learned Dr. Lightfoot ranks them thus: Solomon sets an Hundred Fifty Three Thousand, Six Hundred Proselytes to frame Materials for the Temple, Seventy Thousand to bear Burthens, Eighty Thousand to be Hewers in the Mountains, and Three Thousand Six Hundred Overseers, 1 Chron. 22.18. That is, Thirty and Three Thousand Overseers, over the Hundred and Fifty Thousand Workmen, 1 King. 5.16. and Three Hundred Overseers both of them and over all; and so many Hands are at Work thus only for preparation, &c.

The Fourth Demonstration of this none-such Temple is, also the length of Time it took up in Building; namely, seven Years and an half, notwithstanding the many Myriads of Hands, hastening forward it's Erection with utmost Expedition.

N. B. For we may not suppose, that it was either built with such few Hands, or with so many Pauses and Intermissions, as is our Temple of Paul's, heretofore called the Temple of Bellona, which Work slackens as the Treasure slackeneth, &c. Nor as Solomon did, when he was about thirteen Years in building his own House, Chap. 7.1. wherein he took more leisure, and had less help both for Materials ready prepared, and for the Peoples readiness to push it forward: But as to the House of God, Solomon 's Zeal to build it had eaten him up, Psal. 69.9. Joh. 2.17. And the express command of God did Quicken him up to a speedy dispatch, yea and a necessity of setting up God's Worship therein (which was the grand ground of his hoped for Happiness, both of King and Kingdom ) did urge him effectually to be Expeditious to his utmost, &c.

N. B. Notwithstanding all this Haste with so many hands, and though all the Materials of Wood and Stone were made ready in the beginning of his Reign, the first three Years, so that the noise of Axes and Hammers being over, ver. 7. they had nothing to do but to join the prepared materials together, yet the Fabric finishing from the Foundation laying in the Fourth Year of his Reign, took up the time, until his Tenth Year and a half was expired.

The Fifth Demonstration is, never any Fabric in the World had rarer Rooms, as the three Courts, &c. which brings in the Objection, Diana's Temple at Ephesus had larger Diameter Dimensions: For this Temple of Solomon was but an hundred twenty Foot long, and forty Foot broad taken after the largest size, Chap 6.2. But that Temple of, Diana at Ephesus was four hundred Foot long, and two hundred twenty Foot broad as before.

Answer, This is but Human Testimony concerning the Dimension of Diana 's Temple, so 'tis less Authentic then this of Divine Testimony: And if those sixty Cubits, ver. 2. be (as most probable) the Cubit of the Sanctuary, which is the great Cubit, Ezek. 41.8. much greater than the Common Cubit, this declares it to be a larger Edifice than is commonly Computed, but suppose it true, that Diana 's Temple was of a larger Capacity, yet this Temple had rarer Rooms, adorned with more choice and costly Materials, of more exact and curious Workmanship, of more Mystical Signification, and for spiritual Employment, so a None-such in the World. But more of this afterward, &c.

Having so largely Discoursed upon the First General Remark, I need insist upon the particular Remarks of this Chapter the less, because a little Light and Luster is already given to them in the aforesaid, reserving more General Remarks for concluding this Chapter,

The Parts whereof are reducible to these several Heads.

As First, The Name of this glorious Fabric, the House of the Lord.

Secondly, The Time when it was built, both these in ver. 1, 37, 38.

Thirdly, The Efficient Causes of it, both Principal and Instrumental, ver. 11, 12, 13, 14.

Fourthly, The Form and Figure of it in three Dimensions, Long, Broad, and High, v. 2.

Fifthly, It's several Parts and Apartments outward and inward, ver. 3, 4, 5, 6, 7, 8, 9, 10, &c.

Sixthly, The three distinct Courts, ver. 16, 17, 19, 20, 22, 23, 24, 25, 26, 28, to 36.

First, Remarks in particular, are, (1.) Upon the Name, 'tis called here and everywhere the House of God, not because it was to contain God in it, though it was great and wonderful great, yet can it not comprehend the incomprehensible God whom the Heaven, and the Heaven of Heavens cannot contain, Chap. 8.27. 2 Chron. 2.4, 5, 6, 9. and 6.18. Act. 7.49. Solomon seems to say, [When I speak of Building a great House, and a wonderfully great House for the Great God, let none be so foolish as to think, that I intend to contain him within it, for he is Infinite and Incomprehensible but my meaning is, that this great God may be worshipped therein.]

N. B. God is good without Quality, great without Quantity, Everlasting without Time, Present everywhere without Place, containing all things, yet contained of nothing. He is both within all things, and without all things; yet sustained of nothing, therefore Solomon expressly saith [ I Dedicate this House to God's Worship, &c.] Chap. 8.63. 2 Chron. 2.4. And not for God to dwell in, as a Man dwells in his House: Intimating only, that we should endeavor to our utmost to Worship this great God with God's Grace, answerable in some sort to God's greatness; and it was called the Holy Temple, not only because it was wholly devoted to God's Holy Service, particularly mentioned, 2 Chron. 2.4. But also, because it was built upon Holy Ground, upon Mount Moriah, 2 Chron. 3.1. a Place which God had Pointed out, and Consecrated for this End, for that was the Mount, wherein Abraham would have Sacrificed his Son Isaac, Gen. 22.2, &c. Who was a Type of Christ actually offered up to God upon Mount Calvary, which some suppose was a part of this Mount, &c. And it was the very Place, where the same Angel of the Covenant, that had stayed Abraham 's killing stroke from Isaac, now had appeared again to stop the destroying Plague from Israel, 1 Chron. 21.15, 16. There David built an Altar and offered Offerings thereon, and the Lord answered him by Fire from Heaven upon that Altar: Upon those grounds this Mount being thus made Holy Ground, is therefore the fittest Place whereon to build this Holy Temple.

Secondly, Remarks upon the Time when, which is twofold. First, The Inchoation, and Secondly, The Consummation of it. The Inchoation, or when the Temple began to be built, hath a Trible Denomination of Year, Month and Day, and the Year is doubly Denominated, (1.) The Year of Israel 's departure out of Egypt, And (2.) The Year of Solomon 's Reign, ver. 1.

The First Remark upon the former account of Years is, 'tis expressly said to be in the four hundred and fourscore Year. This account I find variously ventilated both by Critics and Interpreters, &c. But to pass by all their Prolix Sentiments, both the best and the briefest Computation runs regularly thus: Reckoned (1.) Forty Years in the Wilderness, Numb. 14.33. (2.) Seventeen under Joshua, (3.) Forty under Othniel, Judge. 3.11. (4.) Fourscore under Ehud and Shamgar, Judge. 3.30. (5.) Forty under Deborah, Judge. 5.31. (6.) Forty under Gideon, Judge. 8.28. (7.) Three under Abimelech, Judge. 9.22. (8.) Three and twenty under Tolah, and two and twenty under Jair, Judge. 10.2, 3. (9.) Six under Jephthah, seven under Ibzan, ten under Elon, eight under Abdon, Judge. 12.7, 9, 11, 14. (10.) Twenty under Sampson, Judge. 15.20. (11.) Forty under Eli, 1 Sam. 4.18. (12.) Forty under Samuel and Saul, Act. 13.21. (13.) Forty under David, 2 Sam. 5.4. and under Solomon, as here, ver. 1. After this manner of reckoning both Junius and Piscator, make up the number of four hundred eighty Years: the Difficulty of this Computation ariseth only from the Times of the Judges, but 'tis done away, by including the Years of the Oppressors in the Years of the Judges, and reckoning from Rest to Rest, which is more certain than their Opinion, that reckon the other way. Yea and 'tis the more to be embraced, not only as it was the Opinion of Dr. Lightfoot, but also of that famously Learned Antiquary, Dr. Usher, &c.

The Second Remark, as to the Year, 'tis the fourth Year of Solomon 's Reign, which was the 2993. Year of the World, Solomon had spent the former Years in settling his Kingdom, and preparing all manner of Materials wherewith to build the House of God, and as to the Month, it was in Zif, which signifies Brightness, for in that second Month or April Moon, then are Plants in their greatest splendor, for Abib, signifying the Spring, was the first Month of the Sacred Year, Exod. 12.2. and 13.4. and as to the Day, Solomon began to build this wonder of the World upon the second Day of this second Month, 2 Chron. 3.2. not on the sixth, as Calvisius saith, nor on the eighth as Cappel, much less on the twenty ninth as Scaliger. Solomon began not this great building in the first Month, though a wise Builder, and would lose no time that was seasonable for building Work, the Reason rendered by Peter Martyr is, He was hindered in Abib, because in that Month the great Feast of the Passover was kept by the King and Kingdom.

The Third Remark, as to Time, is the interspace betwixt the Inchoation, and the Consummation of the Temple, this we are told, ver. 37, 38. is complete seven Years, and the odd six Months are necessarily implied, as much time as lays betwixt the Month Zif, wherein he began to build, and the Month Bull their eighth Month, which signifieth Fading, for in October Leaves fall off, and all flowers fade away. Though Solomon began to build upon the second Day of Zif, yet this House (no more than Rome ) could not be built in a Day; (as the Proverb is): for notwithstanding his Myriads of many Hands to help it forward, He could not finish it, until his Eleventh Year, whereof the odd six Months were a part; and everything considered, this wise Master Builder may not be wondered at for being so long a time about (as some call it) a little Fabric, but assuredly he made a very good dispatch of so great a Work. Considering (1.) That the Temple itself properly so called, was for Quantity the least part of the Edifice, there being very many and great buildings in the several Courts both above ground and under ground. And considering (2.) The choicest and chiefest Curiosity of Art, which was used here, and the fewness of exquisite Artists in that Age. This would require a long time for the doing of it.

N. B. Josephus tells us, it took up a vast time to level the Ground which before was uneven and full of Hills and Valleys, before they could dig for a sure Foundation; and Peter Martyr says excellently here, let Men consider other Examples, as (1.) The Building of Diana 's Temple, did employ all Asia for two hundred Years: And (2.) The building of one only of the Pyramids employed three hundred and sixty thousand Men, for twenty Years together, both which are affirmed by Pliny, Plin. 36.12. Then will they leave wondering why Solomon was so long in his, &c.

Thirdly, the Remarks upon the Efficient Cause: The first is, as Solomon was the principal Builder, so had He Instruments not only Human Helps (many Myriads of Men's Hands both Masons, Carpenters, Carvers, Painters, &c.) but which was above all, He had a Divine Message, in the midst of his building [ the Word of the Lord came, &c. ] ver. 11. either, by Ahijah or by some other Prophet, both for his Instruction and Encouragement in his building Work.

The Second Remark is, the Purport of this Divine Message was not only to strengthen Solomon 's Heart in his Work, as Jonathan had strengthened his Father's Hands in the Wood, 1 Sam. 23.16. But also to Caution him (saith Peter Martyr ) that he might not place his Confidence in the Merit of this external Aedifice, for the perpetuating the Grandeur of King and Kingdom: But if ever he expected to inherit the Promises (which God had made to him, of his being a None-such, &c.) It must be with this Proviso [si ambulaveris] If thou wilt walk before me, &c. ver. 12, 13. intimating that God had more respect to Solomon 's faithful Obedience to his Word, than unto any magnificency of that glorious Work: This God spake to him while he was in his building Work (though some say it was after he had finished it, and is here placed by Anticipation) seeing it is said, both ver. 14. and 9. So Solomon built the House: both which come in as an Epilogue, to that which went before. N. B. Signifying to him, that the Lord dwells not in Temples made with Hands, Act. 7.48. But the Man that is of a sanctified Heart and Life is God's true Temple, such an one (saith Christ ) my Father will love, and we will come unto him, and make our abode with him, Joh. 14.23. So Strigilius, whereby Solomon might be withdrawn from all Superstitious Confidence in the external Work.

Fourthly, The Form and Figure of the Temple, ver. 2. Remarks upon it

First, In General, the three Dimensions in Philosophy are here with all exactness observed; namely, Longitude, Latitude, and Profundity, and the Form or Figure of the Temple (saith Peter Martyr ) did not much differ from that of the Tabernacle, yet was it twice as large in all it's Dimensions, as plainly appears by comparing them: And the sweet Symmetry and Harmony of those three Dimensions in measures is very remarkable: For (1.) 60. to 20. the length to the breadth, is trible, or as 3. to 1. (2.) 60. to 30. the length to the heighth is double, or as 2. to 1. and (3.) 30. to 20. the heighth to the breadth, is sesquialter, or one and an half, as 3. to 2. which are the Proportion's congruous to the three great Concords in Music, commonly called a Twelfth, an Eighth, and a Fifth, which therefore must needs be a very grateful Proportion to the Eye, as that Harmony in Music, is so exceedingly ravishing to the Ear.

The Second Remark, as to particulars, (1.) The length of the Temple from Wall to Wall was sixty Cubits, of the sacred Measure which was the largest, according as God had instructed Him, 2 Chron. 3.3. And according to the Direction his Father David had given him from God, 1 Chron. 28.11, 12, 19. (2.) The Breadth was twenty Cubits, which was a third part of the length. And (3.) The heighth of the House was thirty Cubits, as distinct from the Porch, and to be reckoned from the Pavement to the upper Sieling: Thus the Temple was twice so long and large every way, as was the Tabernacle, Exod. 26. Vilalpendus asserteth, that those Measures must be understood [ De vacuo Templi spatio, of the empty space of the Temple] and if the thickness of the Walls be comprehended, the Longitude amounts to a hundred Cubits, the Latitude almost sixty, and the Altitude fifty, this makes it a spacious as well as a specious Fabric indeed, yet nothing comparable to that Temple described by Ezekiel, Chapters 40, 41, 42, &c. Which is a Representation of Gospel-times, the Measures of the Prophet's Temple there, are much larger than all the old Jerusalem was in the whole Circuit of that City; and the new Jerusalem which the Prophet describeth there, is likewise larger than the whole Land of Canaan was.

Fifthly, The Parts and Apartments thereof: Remarks are,

First, The Porch of Solomon 's Temple was one hundred twenty Cubits high, 2 Chron. 3.4. which was a kind of Tower or Turret to the Temple, yet of the same Proportion and Harmony with the abovementioned, for its Altitude carried a Congruity to its Longitude (which was twenty Cubits ) as six to one, and to its Latitude (being ten Cubits, ver. 3.) as twelve to one, twelve tens, and six twenties make up the heighth of it an hundred and twenty.

N. B. This Porch did not stand at the West end of the Temple (as Cappel well observeth) but at the East end, as both Josephus and Ezekiel testify, for the most Holy Place toward which the People prayed, stood Westward, therefore was it doomed a great abomination in those twenty five Men to turn their backs upon the Sanctum Sanctorum, and their faces towards the East, Worshiping the Rising Sun, Ezek. 8.16. and the same Author adds.

N. B. That the Romish Custom hath given a situation to our Temples or Churches, quite contrary to that which God himself prescribed both for the Tabernacle and for the Temple, the Porches or passage of entrance were at the East End of both those Edifices, whereas our Porches are placed at the west part of the Church, and the Chancel in the East must have and hold the High Altar. Peter Martyr saith here, this Porch was built at the East end, because God would not have his People to Symbolize with Heathens who worshipped toward the East, as Cicero and Vitruvius do testify, but above both, Ezekiel better affirms it, Ezek. 8.16. Now God calls the face of his Hebrews quite contrary to Pagans, that they might not pray to the East, and give Adoration to the Eastern Sun with Idolatrous Gentiles. This Porch (saith Sanctius ) was for Muniment as well as Ornament, for Fortification as well as for Magnificency.

The Second Remark is, The Windows of the Temple named here next to the Porch, v. 4. which were narrow without to keep out the weather, yet broad within to diffuse the light. Junius saith from Rab. Jehudah that they were glazed to secure from Wind, Rain, &c. and they were so seated in the Walls, that none on the outside of the Temple could give an unmannerly peep into the Temple, yet was it a most lightsome place, being built with many Windows all placed in a most comely order, one opposite to another on both sides of the Building: So it was a Type of Christ the Light of the World, that whosoever believeth should not abide in darkness, Joh. 12.46. and whose first Work in the New Creation (as in the Old ) was to make lights, Acts 26.19.

The Third Remark on the External parts, were the Galleries or Chambers Three stories high, five Cubits to each, v. 56. These were for the use of the Priests that served at the Altar, and for the Treasure of the Temple, and though' the Tabernacle had no such Chambers, yet had the Priests Tents for the like purpose round about it, Numb. 3.38. and each one of those Chambers in these three stories, as they were higher, so they were larger than other; the Wall they were built upon (not against, as in our reading, for that would hinder light) was broader at the foundation and bottom, and became narrower and narrower towards the top, therefore the ground floor Chambers must be narrower, and contain only five Cubits, the next story six, and the third story seven Cubits.

N. B. To show (say some) the several Degrees appointed by God in the Church, the highest story for the Apostles, the second place for the Evangelists, and these both are extraordinary Officers, but the lowest rank which are ordinary and continued, be Pastors and Teachers Eph. 4.11.

The Fourth Remark is, The winding-stairs which were to be ascended for passing up to the top of those Galleries, v. 7, 8. where the Spirit of God takes an occasion from these stone stairs to tell us that not only they, but also all other stone work of the Temple were built of stone hewed and squared before hand, every stone exactly fitted for its proper place, according to the direction of the Architect: This was done partly for conveniency of Carriage from the Quarries, partly for the magnificence of the Work, and commendation of the Workmen.

N. B. But principally for Mystical signification, as this Temple was a Type both of the Church on Earth (in which the Master Builders, Christ's Ministers should take the utmost care that no noise of the Ax or Hammer of Contention be heard therein,) and of the Church in Heaven, which cannot but consist of lively stones, and such as have been before hand hewed by God's Prophets, Hos. 6.5.

N. B. We likewise must learn by those winding-stairs more particularly how we ought to aspire after perfection, and be continually climbing up Jacob's Ladder the Lord Jesus, Joh. 1.51. until we get up to God at the top of it, Gen. 28.12. and step from thence into the Battlements of the Heavenly Mansions.

The Fifth Remark is, The Roof of the Temple, v 9, 10. wherein,

First, The Matter is mentioned, it was made of Cedar, and

Secondly, The form, it was a flat Roof with Battlements round about.

We may suppose the Beams of this Roof on the inside were as the Ribs of a Man's Body encompassing it on both sides (for Kimchi reads Gebim, v. 9 quasi costas, as it were Ribs,) so it was Vault-wise as an Arch within, the inner Roof was Arched that it might be more beautiful and glorious to behold, especially when Cicled with Cedar, and covered with Gold all over within. Those Beams or Ribs were born up by several Buttresses, v. 6. built with the Wall for that very purpose, and were not put into the Wall as is the manner of our common Buildings; and as to the outside of this Roof thus Arched, it was flat (yet a little asloop to cast off Rain) having an exact Resemblance of the manner of Israelitish buildings, Deut. 22.8. Josh. 2.6. and 2 Sam. 11.2. and Acts 10.9, &c.

This Top or Roof on the outside was questionless covered over with Lead (though' not mentioned) as the inside was with Gold, for bare boards of Cedar could not long bear off foul weather from corrupting it to a putrefaction, and this top Roof was likewise built about with Battlements (after the Jewish Custom also) to keep Children and Fools (as we say) from topling over; and I humbly conceive, that the Hebrew words [Hayatziang, Gnal, Kol-Habaith,] v. 10. which is translated in our Bibles [Chambers against all the House] might be better read [Battlements upon all the House:] my Reasons are these,

First, I find many Learned Interpreters read the Hebrew words, not Thalamos, or Chambers, but Peribolos, which signifies any kind of Enclosings, and not specifically Chambers: and our Latin Version is [ Aedificavit Tabulatum, &c.] which Salianus saith, signifies (according to the Syriac reading, peribolum ) such an inclosure upon the Roof as is made to prevent fallings down, yet not to hinder either open Air, or a lovely Prospect and for a place of prayer, &c.

My Second Reason is, Should those Hebrew words be read Chambers here again, then there seems a Tautology in repeating again, and that but darkly and confusedly, the same story which had been so particularly, distinctly, and exactly described before, ver. 5, 6.

My Third Reason is, Tho' the same Hebrew words be rendered Chambers before, yet there seems no necessity to restrain so General a word (which Hebricians interpret for any inclosure) to so particular a construction, especially that which had been treated on before.

But Fourthly, The better to solve the Difficulty, we may (with some) suppose that those Battlements (called Tabulata in Latin) might be built with such enlargements as might be capable to contain some Dormitories (sleeping places) for the Levites, as I find Avenarius expresseth it: But this singular sentiment I do submit to the Judgment of the Learned.

The Sixth Remark is, The Three distinct Courts, which were the internal parts of the Temple having dispatched those that were External ) come next to be discoursed of, from v. 16, to 36. wherein,

The First Remark is, Beside the Front of the House for the unclean Jews and Gentiles (called therefore the Court of the Gentiles, Rev. 11.2. which was without the Temple, and thereupon called the Profane place ) there was first the Court of the People, into which no Gentile was admitted to walk; from thence arose that uproar against Paul, because the Jews supposed he had brought Trophimus a Gentile into this Court of Israel, Acts 21.28, 29. which was so far unlawful, that they might have killed a Roman (one of their Masters at this time of their Bondage to Rome ) had any such come in there, for they had an Inscription upon the Pillars (erected betwixt the Mountain of the House and this first Court of the Temple) to forewarn them, which ran thus,

[ 〈 in non-Latin alphabet 〉 ]

'It is not Lawful for any Stranger or Foreigner to come into that Holy Place.

N. B. The mere jealousy of the Jews that Paul had brought Trophimus an Ephesian within it, did so enrage them, that upon this bare surmise they would have killed the Apostle for polluting the Holy place, v. 31. thus they strained at Gnats, and yet they could swallow a Camel; they will not allow Paul to pollute the Holy Place, yet at the same time they can pollute themselves with Paul's innocent blood

This Court of Israel is called the outward Court, Ezek, 40.17, 19, 20. and 10.5. where all the People Prayed and Worshiped, Luke 1.10. and heard the word preached, Acts 3.11, 12. Ezra 10.9. In this Outward Court it was, that our Savior Preached, when he is said to have taught in the Temple, and it was here that he Disputed, cast out the Buyers and Sellers, &c. Joh. 2.14.16. This was the great Court which compassed round about not only the Court of the Priests,