A Complete History and Mystery of the Old and New Testament

1 Kings CHAP. VII.

THIS Chapter gives an Account both of Solomon's Civil Structures, and of his Sacred Furnitures for the Temple.

Remark the First in General is, The beginning of this Chapter relateth the story of three of Solomon's Stately Structures for Civil uses and ends, namely his own City-Palace, another for his Queen, and a third his Country-Palace for wholesome Air and pleasant Walks, from v. 1 to 12.

The Reason of this Relation in this place (as it were by intrusion) betwixt the Sacred Structure and the Sacred Furniture is, because the Holy Spirit would make mention of all Solomon 's Fabrics together, or the piles of his Buildings, before he come to speak of all the Furnitures thereof, &c.

The Second Remark is, the Time which those three Civil Structures took up, namely thirteen Years, v. 1. almost double to the time wherein he was building the House of God, not because he loved himself better than his God, so was six years longer in pleasing his own Curiosity, Eccles. 2.4.5, 6. than he was in gratifying God's Command for Divine Worship, for he was still God's Jedidiah, a Lover of God, and beloved by God, but the Learned render these Reasons,

First, That of Erpenius and Junius, because Solomon had not Materials prepared for those Fabrics, as he found for the Temple by his Father David, 1 Chron. 22.14, 15. nor did he employ so many Workmen in these, &c.

The Second Reason is, that of Peter Martyr, Solomon was not pressed forward to hasten those Civil Structures either by the Command of God, or of his Father, as he was to the Sacred Structure of the Temple, for speedy settling in it the Worship of God, which was indeed the foundation of all their hoped for felicity both of King, and Kingdom.

The Third Reason is, That of Lavater out of Josephus, God having laid his own Divine Obligation upon Solomon and his Subjects to build the Temple, did cause them to use more alacrity and diligence in this work, than in the other of Civil Concern only.

The Fourth Reason is, Solomon was not so long in those Civil Structures, because they were larger, and more curiously wrought than the House of God, but because there were three of these Fabrics, as,

(1.) The House of Lebanon, v. 2, 3, 4, 5, 6.

(2.) The Porch for the Throne, v. 7. and the House for Pharaoh 's Daughter, v. 8. &c. The Building of all these took up thirteen years time, though' some Learned Men in Vatablus compute this time to be only two years after the Temple was finished; but this Opinions is fully confuted (saith Peter Martyr ) from Chap. 9.10. where the term is expressly made twenty years from the beginning of the Temple, which the great Devotion both of Prince and People finished in seven years and six Months, but longer leisure was taken, and fewer helps were found to finish these three other Fabrics, &c.

The Third Remark is, The Holy Spirit in Scripture giveth us but a very brief account of those three Buildings, but only an obscure and compendious mention of them, for (as P. Martyr well observes) here is not any account of their Dining-Rooms, Lodging Chambers, Kitchins, &c. because they were designed for Civil uses only, but that for Sacred Service is more largely insisted upon within and without.

Indeed this house of the Forest of Lebanon hath the largest description, because it was for public service, and the two other for private use only, as some say, but the first is described at large:

• (1.) The Palace, the matter of it, Cedar, the form of it, all its dimensions, v. 2. the parts of it, the Roof, v. 3. the Windows one opposite to another, v. 4. the doors and posts, v. 5. with Windows all composed both for light and delight; there was light against light three stories high, thorough lights in every room one over another, &c.
• (2.) The Porch suitable to the Palace, v. 6. supported by many Pillars for the more magnificent entrance into it. This Porch was proportionable to the Palace, not too high to obscure the prospect of the Palace, saith Osiander, yet large enough to cover the Courtiers from Rain or Sun, saith Peter Martyr.

There be two Curious Questions concerning it,

• (1.) The situation of it, whether in Lebanon, or at Jerusalem? and
• (2.) The Dimension of it, whether above that of the Temple?

Answer the First To the first Question; Piscator and Junius judge it stood in the Forest of Lebanon, and was Solomon's Country-Palace for Recreation in Summer season; this Opinion that Text favors, Chap. 9.19. where it is said [Solomon built in Lebanon] therefore the Chaldee calls it Domum Refrigerii, his House of Refreshing, because he had there his delicate places (saith Lavater ) for Hawking, Hunting, Fishing, &c. necessary Diversions for Great Princes when public Affairs will permit, that they may come fresher again to the Throne of Judgment after some small time of refreshment in those Delights of the Sons of Men, Eccles. 2.4, 6. And they farther say, Solomon built this House in the very Mountain of Lebanon, after he had Conquered Hemath to which Lebanon belonged, 2 Chron. 8.3, 4. nor can this House be so called, because it was built of the Cedars of Lebanon, for then his other Houses might have the same Denomination upon the same account: Beside, this Palace is not called [the Forest of Lebanon] for any resemblance to it in the multitude of its Pillars standing like Cedars in the Forest, but 'tis expressly called [the House of the Forest of Lebanon] here, v. 2.

Answer the Second to the first Question: But Peter Martyr and many more do generally concur, that this Palace was built somewhere nigh Mount Zion and Jerusalem, and not in Lebanon, alleging, (1.) Because there was the Throne of Judgment, v. 7. which was fittest to be in the Place of Solomon 's Common and Constant Residence. (2.) Because there was the chief Magazine of Arms, Isa. 22.8. And Solomon 's Golden Shields were laid up there, as is manifest from 1 King. 10.17. and 14.25, 26 28. And (3.) It seems impracticable for so prudent a Prince, as Solomon was, to place such precious Stores in Lebanon, so far remote from his Royal City, and in the utmost borders of his Kingdom as Lebanon was: But (4) They say, it was called [ the House of the Forest of Lebanon,] partly, because it was framed first in that Place, Chap. 9.19. and partly, the Temple itself is called Lebanon upon the same account, Zach. 11.1. But principally, because this Palace (near Zion ) was, as it were, an Abridgement of that famous Forest, having an hundred Pillars of Cedars in it, standing upright like so many Cedar Trees in Lebanon, and all the Timber thereof, as Beams, Boards, &c. were made of the Cedars of Lebanon; moreover this Palace had the resemblance of that Forest, as it was planted about with many pleasant Groves, Shades, and great store of Trees as in Lebanon, and adorned with Orchards, Gardens, Solitary Walks, Sweet Smells, Music of Singing birds, a Prospect of Wild Beasts, and all manner of delightful Accommodations, Eccl. 2.4, 5, 6. So pleasant Places are oft called Carmel (saith Peter Martyr ) in Scripture.

As to the second Question or Objection, touching its Dimension, that this House was larger than the House of God, which was but sixty Cubits long and twenty broad, Chap. 6.2. whereas this Palace is said to be an 100 Cubits long, and fifty broad, v. 2. here,

Answer the First, Both Peter Martyr and Junius affirm, that this Royal Palace was not larger than the Temple of God, if we comprehend with the Temple, both the Porch and the Courts, &c▪

Secondly, The Cubits by which the Temple was counted, were Sacred and Greater, each Cubit consisting of twenty four Inches, but these Cubits here were the common Cubits and lesser, containing only eighteen Inches, &c.

Thirdly, The Measures of the Temple, are reckoned from inside to inside, the thickness of the two Walls, and the space of the Porch at the Entry, and of the Chambers round about are left out.

Fourthly, Peter Martyr well observeth, that the heighth of this House, being but thirty Cubits high, consisting of two fifteens, was equal to the Temple.

Fifthly, 'It is supposed that the three Houses, that for the King, that for the Queen, and a third for Delight, were all comprised under the compass of one hundred Cubits, yea and the King's Treasury also, 2 Chron. 9.16.

The Fourth Remark is, Solomon 's building his Royal City-Palace in Jerusalem, when he had built his Summer Country house in Lebanon, saith Dr. Lightfoot, and an House for Pharaoh 's Daughter his Queen, and his own Throne so sumptuous, as there was not the like in the World for Splendour and Glory, ver. 7, 8. and Chap. 10.18, &c.

Mark (1.) The Porch for the Throne, was that before the King's Palace distinct from the former Porch mentioned before the House of Lebanon, called the Porch of Judgment. capacious enough and convenient to cover those (that came to the King for Judgment) from Sun and Rain.

Mark (2.) This Throne is called a great Throne described at large, Chap. 10.18, 19, 20. (1.) It's Matter, 'Twas made of Ivory with some Cavities left in it to be filled with Gold and so made more beautiful to the Eye of the beholder. (2.) Its Form made like a Semicircle, so that the King sat upon it (saith Grotius ) almost surrounded with the People, that he might sit safer from Assassinates. (3.) Its Advance by six stately Steps, which while the King ascended, did Mind him both of his Dignity, and Duty in administering Justice, as pure as the Gold he sat upon. (4.) Its Canopy at the Top encircling Solomon 's Head, for his greater ease and state, having stays on each side to rest his Arms upon. (5.) It's Ornament, both two Lions upon the two stays, and twelve Lions upon the six Steps, six on a side to show that his Throne might not easily be overturned, as the Lion was the Emblem of the Tribe of Judah, Gen. 49.9. And Christ is called the Lion of the Tribe of Judah. Revel. 5.5. And this was likewise to teach Solomon, that both the Valour and the Vigilancy of a Lion is requisite in Royal Judges. And (6.) Its Footstool was of Gold, also 2 Chron. 9.18. Teaching Him to trample underfoot the best things of this lower World. N. B. Here behold Solomon sitting in the greatest Grandeur and most illustrious splendor of worldly Glory. Yet oh how soon did all this pompous Luster, and magnificent Majesty perish, and vanish away both in himself and in his Successors!

Mark (3.) The Palace (for his Queen) Solomon built also, ver. 8. We find that when he had marry'd Pharaoh 's Daughter, He placed her in the City of David, 1 King. 3.1. which then was Solomon 's Court, but that City being now too narrow a place to entertain so great a Princess with all her princely Train, therefore He built a spacious and special Palace for her (after he had built for the Lord, and for himself) and brought her from the strait Palace of David, saying [ My Wife shall not dwell in the House of David, because the Places are Holy, whereunto the Ark of the Lord hath come ] 2 Chron. 8.11. which Piscator reads, The House of David is too narrow and cannot contain both the King and Queens Court: And Solomon had said these Words [ my Wife shall not, &c.] before he built an House for her, and while the Ark was yet in the City of David, nor was every place where the Ark came Consecrated to God, so as not to return to common use after the Ark's Departure, for then the House of Obed-edom, and all other Places (where the Ark either rested or passed over) had been made Holy thereby, and not lawful for Men to dwell in: But Solomon 's Reason was Ceremonial, because she was a Woman, and so by her Sex was subject to many Ceremonial Pollutions, the Law of Moses forbad menstrous Womens ingress into the Temple, until they were Purified; moreover, the Queen being of Egypt might have Heathens at that time for her Attendants, so Solomon judged it unsuitable, that she should dwell in the House of David, where the Ark of God was, but builds a fair Palace peculiar for her, and brought her into it.

☜ The materials of all these buildings for civil Uses, were very costly and lasting, as Marble and Cedar above ground and under, ver. 9, 10, 11, 12. Now the History (having finished the account of those Civil Fabrics ) returns to the Description of the sacred Furniture of the Temple.

Remark the First is, The Artificer who is commended by his Name and Nation, ver. 13. and by his Offspring, Tribe and Skill, ver. 14. At the request of King Solomon, 2 Chron. 2.7. King Hiram sends him his Name-sake Hiram, when he first began his Temple-building, though set down here for Order of History: This Hiram 's Father was of the Tribe of Naphtali here, but said to be a Tyrian (as Obed-edom a Levite is said to be a Gittite ) his Mother was of the Tribe of Dan, 2 Chron. 2.14. the Place of Idolatry. I find Sanctius solving this seeming Doubt, saying, that possibly the King of Tyre being no Israelite, might be misinformed in the Distinction of the Tribes.

N. B. However, it was a singular Providence of God, that this Widow's Son, (a great Comfort to Widows in their great trust in God, Jer. 49.11.) should join himself to an Artificial Master in Tyre, and so become so curious a Workman: As this Son was undoubtedly a great Comfort to his Mother, so at this juncture he was qualified for this glorious Generation-work God called him to, whereby his Name is eternaliz'd in Scripture-Record, as the chief Instrument in the Temple.

The Second Remark is, this Hiram is said to Work, all King Solomon 's Work, not only in Brass, but also in Gold, Silver, Iron, Stone, Timber, Purple, &c. 2 Chron. 2.14. upon which account Solomon (as Piscator well noteth) calls this Hiram [Abibu] Hebrew, his Father, as a Father and Master of Arts, 2 Chron. 4.16. out of pure respect to him for his universal skill, as King Hiram had called this Hiram, Abi, my Father, from the like Veneration, 2 Chron. 2.13. All the particular, most Exquisite and Artificial Works of this most excellent Artificer and Workman, are hard to be numbered in due Order, seeing they are scattered here and there in divers Places upon Scripture Record; but to omit all those exact Artifices that belonged to those other Structures for Civil Use only, and likewise those that appertain'd to the Sacred Temple, which were only External, whereof mention hath been made already, I shall now apply myself to such only as were Internal, the Inward Ornaments and Furniture of the House of God, and they are reducible to three Heads, as to the three Courts of the Temple.

Mark (1.) To begin with the noblest Court first, to wit, the Oracle, or Holy of Holies, wherein Solomon settled the Ark of God (after all its manifold wanderings) in its proper and peculiar Resting Place.

N. B. The Ark of God (before this settlement) had been tossed about, (1.) From the Desert to Gilgal. (2.) From Gilgal to Shiloh. (3.) From Shiloh to the Cities of the Philistines. (4.) From thence to Bethshemesh. (5.) From Bethshemesh to Kirjath-jearim. (6.) From thence to the House of Obed-edom. (7.) From thence to Gib • on. (8.) To the City of David. And (Lastly) From thence at this Time, to the most Holy Place in Solomon 's Temple, whereof we have an account, Chap. 8.1, 2, 3, to 9. and 2 Chron 5. 1, 2, 3, to ver. 9.

N. B. Over the Ark (thus settled) stood two Cherubims, (which this Hiram had made, &c. ) described in their Number, Matter, Stature, Posture, &c. Chap. 6.23, to 29. and 2 Chron. 3.10, 11, 12, 13. There were two Cherubims which Moses made of Gold, and inseparably fixed to the Ark of God, Exod. 25.18, 19, 20. These Cherubims of Solomon 's (say Lavater, and Peter Martyr ) did cover the two Cherubims of Moses (which were far less, and stretched forth their Wings East and West) being two Giant-like Statues five Yards high, stretching their vast Wings North and South, and looking with their Faces towards the East, as if they had an Inspection upon all that entered into the Temple; beside Moses 's Cherubims were made of Gold, but the Matter of Solomon 's was Olive-wood, which is most durable; and because of their Gigantick Stature, were therefore made of Wood, not Gold, but only overlaid with Gold, and all to advance Magnificency: And besides these two greater Cherubims of Solomon 's, and the two lesser of Moses, there were many more Cherubims engraven upon the Walls and Doors. Chap. 6.29, 32, 35. and upon the Bases also, Chap 7.29, 36.

N. B. All which was to shadow forth the presence and Protection of Angels in the Worship of God, Eph. 3.10. 1 Cor. 11.10. And as these two great Cherubims were made of Olivewood, which is the Emblem of Peace, so it represents the praise-worthy Practice of Gospel-Ministers (those earthly Angels ) who should be at Peace among themselves, and promote Peace all they can among others, and be like those two Cherubims, uniform and unanimous.

N. B. In what a comely Symmetry, hath God placed Man's two Eyes, Ears, Arms, Hands, Thi • h • Legs and Feet, in the natural Body? For the same double Use, Christ sent out his Apostles by two and two: Their mutual Agreement is a great Grace to that Mystical Body the Church. 1 Cor. 12.18. Psal. 133.1. Act. 2.46.

Mark (2.) Concerning the middle Court of the Priests, this was divided from the most Holy with a Veil called a Partition, Chap. 6.21. that hanged upon two Golden Chains, 2 Chron. 3.14. with Exod. 26.31, &c. This Rent in twain at Christ's Death, Matth. 27.51. as is aforesaid: The Vessels which Hiram made for the Holy Place were many, to furnish the House of God most fully.

As First, The Altar for Burnt offerings, whereof no mention is made of Hiram 's melting Brass for the making of it, in this Book of Kings, (though of Solomon 's using it for that end, there is, 1 King. 8 22, 31, 54, 64. and 9.25.) but to supply this Omission, The making of this Brazen Altar is expressly mentioned, 2 Chron. 4 1. which Book was writ after for that end, &c. Moses had made a small one for the Tabernacle, Exod. 27.1. But this was as much larger, as the Temple was than it, being fifteen Foot high at the least; so that the People might behold the burning and smoking of the Sacrifice, to Mind them of their Sins, and of their Savior offered up on the Cross, who is also called the Altar itself, Hebr. 13.10. The Ceremonial Law was the Jews Gospel. N. B. That Law of not going up by steps, Exod. 20.26. was a Temporary Law, and Useless, when the Priests used Linen Breeches, Exod. 28.42. This Altar is called Ariel, Isa. 29.1. That is, the Lion of God, for as the Lion devoureth Flesh, so this Altar of God consumed the 〈◊〉 • s, by a Fire that came down from Heaven. N. B. So 'tis said by way of Allusion, that this Altar was God's Table to Dine and Sup upon, to which Psal. 50.10, 11, 12. alludeth, more especially in the Chaldee Paraphrast, reading it thus [My Sacrifices, when I am hungry, I will not seek of thee to Dine and Sup upon], after the same manner is Wine said to cheer God, Judge. 9.13. Spoken only Parabolically, and after the manner of Men.

N. B. This Altar was first profaned by Ahaz, who removed it from its Place, and set the Altar of Damascus in it's Room, 2 King. 16.10, 11, 12, 13, 14 and afterwards by Pilate, who mingled the Blood of the Galileans with their Sacrifice upon this Altar, Luk. 13.1, 2.

The Second Vessel of this Holy Place was the Brazen Laver called the Molten Sea, the making of this is mentioned, 1 King. 7.23. (though that of the Brazen Altar be not so) and 2 Chron. 4.2, 3, &c. The vastness of this Vessel is described, of so great a Capacity, and wide Comprehension here, ver. 26. That it commonly contained two thousand Baths, which amounts to five hundred Barrels of Water, and if filled to the Brim, could comprehend three thousand, as 'tis said, 2 Chron. 4.5.

N. B. This prodigious Collection of Waters, as the Hebrews called it therefore a Sea, so it was to signify to them the exceeding filthiness and sinfulness of Sin, Rom. 7.13. requiring a Sea to cleanse it, and the infinite Value and Virtue of Christ's Blood, &c. This vastly weighty Vessel in itself (with such a vast weight of Water in it) was supported with Twelve Oxen, ver. 25. figuring forth the Twelve Apostles, who likewise looked every way and went into all parts of the World, teaching the Baptism of Repentance for the Remission of Sins: This Brazen Altar was set up in the Priests Court, Chap. 6.36. at the very entrance of it out of the Court of the People, &c.

N. B. Moses made his Brazen Laver of the Women's Brazen Looking-glasses, Exod. 38.8. These devout Women that used to Assemble by Troops, at the door of the Tabernacle to pray and serve God (see Luk. 2.37. 1 Tim. 5.5.) did frankly and freely give those Instruments whereby they dressed their Bodies, to make that an Instrument, whereby through Faith they might sanctify their Souls: I doubt there be but few such Elect Ladies so devout in our Day: 'Twas once grave Counsel given to Ladies of Curiosity, often viewing their looks in their Looking-glasses [ Art thou fair? Be not like an Egyptian Temple, Varnish without, and Vermin within, Matth. 23.27. Acts 23.3. Art thou not fair, but foul? let thy Soul be like a Rich Pearl in a rude Shell. ] Some such Advice as this, Pythagoras gave to his Scholars, and the Apostle James advises all to look often in that Crystal Looking-glass the Gospel, that Perfect Law of Liberty, and continue therein, Jam. 1.25. and 'tis not improbable, but John alludes to this Laver, saying [ And before the Throne I saw a Sea of Glass, &c.] Rev. 4.6, 7, 8. Namely, the Word of the Gospel, wherein he saw living wights, the Ministers of the Gospel, who were (1.) Full of Eyes for their Vigilancy. (2.) Furnished with six Wings apiece for their Alacrity, and promptitude in God's Service. And (3.) Qualified with all necessary Endowments for the Discharge of their Duties, being bold as Lions, painful as Oxen, prudent as Men, and delighted in high flying as Eagles, [full of Eyes within] to look unto themselves (as well as to the Flock, Act. 20.28.) Lest they prove castaways, 1 Cor. 9.27.

N. B. Beside this vast Molten Sea, there were ten Brazen Lavers more set up in the Priests Court, ver. 38. whereas Moses made but one, and that far lesser than this great one of Solomon 's, Exod. 30.17, 18, 19, 20, 21. For the Temple was far greater than the Tabernacle. The great Laver here, had twelve Cocks placed in the Mouths of the twelve Oxen (it stood upon) for washing the Priests Hands and Feet (hence some suppose they worship'd God barefoot) and the other ten Lavers (which contained ten Barrels a piece) were for washing the Sacrifices, and all to show the filthiness of Sin, Zech 13.1. 2 Cor. 7.1. and the necessity of Christ's Blood, 1 John 1.7. wherewith the Holy Priesthood of God's chosen, must be washed and sanctified both in Action and in Affection, before their service can be accepted, Eph. 5.26. Joh. 13.6, 7, 8, 9, 10. The Feet of the Soul, our Affections need daily washings from worldly Defilements.

N. B. Yea and beside all these Lavers, Hiram made many more Vessels of Brass, as Pots, Chaldrons, Kettles, Shovels, Bases, Basons, &c. That the House of God might be fully furnished with all necessary Utensils of Household stuff, ver. 39, to 45. All which Hiram cast in Clay, ver. 46. which is tough and tenacious, and therefore fittest to make Moulds of all sorts into which the melted Brass was to be poured, &c. and those Vessels of bright Brass were so many and massy, that they were not weighed, ver. 47.

Thirdly, After all these Vessels of bright Brass, comes the account of the Vessels of pure Gold, that Hiram made for God's House also, ver. 48, 49, 50, 51. As First, the Altar of Incense, so called 1 Chron. 28.18. but here, the Altar of Gold, not because it was made wholly of Gold, for 'twas made of Cedar-wood, Chap. 6.20. and covered with Gold. This could not be the Altar made by Moses, Exod. 27.23, 24. and 30. v. 2, 3. For that was made of Shittim-wood, and of a lesser Dimension, and this larger is expressly said to be of Solomon 's making by Hiram.

N. B. Upon this Golden Altar, they burnt their sweet perfumes, Exod. 37.25, 26. to signify, how acceptable to God's Nostrils is Christ's Intercession, and our Prayers perfumed thereby, Rev. 8.3, 4. Christ is our Altar of Incense: Contrary to this perfume is Idolatrous Worship, Ezek. 8.17. which, as Rabbi-Solomon renders it [they put a stink to my Nose] is abhorred by the Lord: This Altar had Horns signifying Strength, whence Answers were made to the Prayers of the Saints, Rev. 6.10, 11.

N. B. The Horns at the four Corners over-laid with Gold, as is shewn thereby the two Natures of Christ, so the extent of his Intercession into the four Corners of the World: No strange Incense is offered upon it.

The Second Golden Vessel was the Table of Shew-Bread, under which Word ( Peter Martyr well observes) are Synecdochically comprehended both, all the Utensils belonging to it, and the other ten Tables which he made together with it, 2 Chron. 4.7, 8. for that one made by Moses, Exod. 25.25, 29. To show the more superabundant Grace under our Savior, whereof Solomon was a Type: But that which bare the Shew-Bread was most excellent. N. B. It was made of Cedar also, and overlaid with Gold, to represent the Manhood and Godhead of Christ: The show-Bread was ever upon it, whereon the Priests only might eat; to show, how Christ (the Bread of Life) is set before us in his Ordinances, whereof none truly partake of but the Royal Priesthood, the chosen and called of God, Gal. 1.8. and 3.1. 1 Cor. 3.2, 11. Rev. 17.14. N. B. And the Loaves in number were Twelve, representing the Twelve Tribes, and every Loaf had a Dish of Frankincense upon it, signifying that all Ordinances must be perfumed by Prayer in Christ's Intercession. Yea and there lay the Golden Pincers, to pinch off the molded part upon its long standing there in hot seasons, which signified the censures of the Church, Christian Admonition and casting forth, &c.

The Third was the Golden Candlesticks, ver. 49. Moses had but one, Exod. 25.31. and 37.17. but here are ten, because the Temple was much larger than the Tabernacle, so required more Lights to hang round about the Middle Court: And likewise to show the progress of the Light of Truth, which was less in Moses 's Day, but more in Solomon 's: The various Ornaments thereof, set forth the manifold Gifts and Graces Christ (who feeds and dresses the Lamp) gives to his Church, and many other Utensils all of Gold, ver. 50.

Mark (3.) In the outward Court of the People, stood, (1.) The two Pillars, Jachin and Boaz, signifying the Stability and Strength of the Church, ver. 21. which were thirty five Cubits high, &c. 2 Chron. 3.15. so could stand only in the Porch: Happy be they, whom God shall stablish with Grace, they shall be Pillars in his Temple, Rev. 3.12. (2.) The Corban or Coffer, the Chest of Alms given at Entrance, &c. (3.) Treasure-Chambers where Solomon laid up all the overplus not used, which David had Dedicated, ver. 51. Solomon converts not to his own private Use, and Moses 's Altar and other Utensils, that of old served for the Tabernacle, when far better were now made for the Temple; they being now useless, are laid up all together in the Sacred Treasury, that if need required in future Times, they might be made use of for the use of the Lord's House, &c. having now enough.

1 Kings CHAP. VIII.

THIS Chapter contains Solomon 's Dedication of the Temple, wherein the Antecedents, Concomitants, and Consequents are very observable: And First for the Antecedents. The Remarks upon it, are (1.) The Time, when the solemn Feast of this Dedication was celebrated: Namely, when the Temple with all its Vessels and Instruments were perfected, v. 1, 2. and 2 Chron. 5.1, 2. Solomon most prudently pitched upon the seventh Month in the Autumnal Aequinoctial, answering to our September, for now the People had gathered in all their Fruits, 'twas a convenient time to Travel in, and now they were preparing to come up to Jerusalem, for keeping the Feast of Tabernacles.

N. B. This Month was in the Civil Account, called by the Rabbins the first Month, supposing that the World was created in that Month: But by Divine Institution, Exod. 12.2. (as Junius and Piscator both well observe) it was called in the Sacred reckoning the seventh Month, this Month is called [Ethanim] which signifies Ripeness or Strength, for then the ripe Fruits strengthened the Heart of Man.

The Second Remark is, the Persons who were convocated to this solemn Dedication, ver. 1, 2. King Solomon sent forth his Royal Mandate, and summoned in to Jerusalem all the Senators, Judges, and Rulers of Israel, and the Heads of every Tribe, with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah, now finished, and not only they, but great Multitudes of Common People came along with those Heads and Fathers, voluntarily flocking to this Feast being forward to behold, and to promote this glorious Solemnity, &c.

The Third Remark is, the Place both whence and whither, v. 3, 4, 5, 6, 7, 8, 9. wherein Mark

(1.) This grave and great Assembly, march along in great Pomp and Splendour to fetch the Ark of God, that special Evidence of God's presence, (which doubtless before this time had been translated from Gibeon to Zion ) from the City of David to Solomon 's Temple.

Mark (2.) The Priests took up the Ark, but lay it on the Levites Shoulders, Numb. 4.5. with 2 Chron. 5.4. Vatablus well observes, this to be the fourth Time of the Priests taking up the Ark, the first was at its passage over Jordan, the second at its compassing Jericho; the third, when David brought it back from Obededom 's House to his City, and now again by Solomon, &c.

Mark (3.) The Tabernacle made by Moses, was likewise taken up, which had hitherto been Transportative, and for many Years had been separated from the Ark, but now to be reunited, and both together settled in the Temple. N. B. A Figure of the Church tossed up and down in this lower World, Isa. 54 11. shall come to a settlement forever in Heaven, the Habitation of God's Holiness, Isa. 63.15. The many Removes of the Tabernacle are very remarkable before this Time, as (1.) In the Wilderness it was carried up and down for forty Years, Exod. 40.2. (2.) It abode in Gilgal about fourteen Years, Josh. 4.18, 19. (3.) It remained in Shiloh till Samuel 's Time, Josh. 18.1. 1 Sam. 4.4. Psal. 78.60. Jer. 7.12. (4.) It was in Nob, 1 Sam. 21.1. till Saul destroyed that City, 1 Sam. 22.19. (5.) It was in Gibeon all David 's time, 1 Chron. 16.39. (6.) From thence it was brought into Zion, 2 Sam. 6.17. 1 Chron. 15.1. And (7.) Which was the Sabbatical Time, and Place of Rest: 'It is now lodged and laid up as a Sacred Monument in the Temple, a Type of Heaven: That is an odd Apocryphal Story we are told, 2 Maccab. 2.5, &c.

Mark (4.) Whereas 'tis said here (the Priests bare the Ark] yet in 2 Chron. 5.4. 'It is said [the Levites bare it] are reconciled by Peter Martyr, &c. thus. (1.) The Name Levite in the latter Place, is taken largely descending of Levi, and so it comprehends the Priests. Or (2.) The Levites brought it to the most Holy, and the Priests carried it into the Oracle. Or (3.) The Priests carried the Ark all the way, and into the Sanctum Sanctorum, and the Levites carried the Tabernacle, and all its Holy Vessels into the Treasury of the Temple. Though the Levites were appointed to bear the Ark, Deut. 31.25. yet were they Priests also, ver. 9. and 1 Chron. 15.2, 14, 15, &c.

Mark (5.) Whereas ver. 9. here [There was nothing in the Ark save the two Tables, &c.] is contradicted by Heb. 9 4 where 'tis said [the Pot of Manna and Aaron 's Rod were in it also] Junius reconciles thus, the Particle [in it] relateth not to the Ark, but to the Tabernacle: Peter Martyr, thus, The Apostle speaks of the Ark, as it was in Moses 's Time, wherein all the Three were together (for the Apostle is there comparing Moses, and the Messias each with other) but in Solomon 's time, only the Tables were in the Ark. Epiphanius and Sanctius read the Relative [ 〈 in non-Latin alphabet 〉 ] Juxta, beside, or near, as well as within, for the Book of the Law was put into some Coffer upon the side of the Ark, Deut. 31.26. and this might be the Book that Hilkiah found, 2 Kings 22.8. and 2 Chron. 34.14. Yea and other Learned Authors argue acutely, that God commanded plainly the Pot of Manna and Aaron 's Rod should be kept in the Tabernacle, and not in the Ark, Exod. 16.33, 34. Numb. 17.10. but set before it. Lastly, Learned Weems of Lathoquar affirmeth, that this History would not have added here [ there was nothing in the Ark, save &c.] unless to denote some change betwixt Moses 's and Solomon 's Time.

The Fourth Remark is, the Divine Appearance, to testify the Divine Acceptance of all Solomon 's present doings, ver. 10, 11. As Solomon had given the Ark of God, a most cordial welcome in its way to the Temple, by a numberless number of Sacrifices, ver. 5. far exceeding the number of his Father David 's in the like Case, 2 Sam. 6.13. So now when the Ark is come, God himself bids it welcome into the Temple and Oracle, ver. 10. A bright Cloud immediately appears, which is called the Glory of the Lord, ver. 11. yet was it overshadow'd, to signify, saith Peter Martyr, our Dimness in Divine Matters, which we behold darkly as through a Cloud, and our Inability (saith Lavater ) to behold God's Glory, Matth. 17.5, 6. If Angels cannot, Isa. 6.2, 3. much less Men: This Glory drove the Priests forth, and so did the Glory of the Gospel exclude that Levitical Priesthood, &c.

The Second part, is the Concomitants of this Dedication, namely, Solomon 's praising of God for his gracious Appearance in the over-shadowed bright Cloud, to consecrate the Temple, v. 10, 11, Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments, ver. 12, to 53, &c.

Remarks hereupon are many, to be divided into two Classes, seeing Solomon 's Oration is partly Laudatory, and partly Precatory.

First, Upon the Laudatory and Eucharistical or thanksgiving part,

Remark the First is, when Solomon saw the Priests and the People under some perceived Perturbation (saith Peter Martyr ) at this glorious, yet darkened Appearance of God in the Temple, he said to them Be not afraid, 'tis no ill Omen, but a token of God's approbation, &c.] v. 12. Solomon minds them of what Moses had Recorded, that God would appear in a Cloud, Exod. 13.21, 22. & 24.16. & 40.35. & Levite. 16.2. & Numb. 9.15. & Deut. 4.11. & 5.22. and what his Father David had left recorded likewise, Psal. 18.11, 12. & 97.2. N. B. And Rab. Maimonides gives the Reason, that God appears in a Cloud in a condescension to Man's meanness, [Mercabah Velo Harocheb] Man cannot behold the Sun in Rota, in the Circle; Vehemens sensibile destruit sensum, saith Zabarel, Man may see the Chariot God rode in (as Moses did, Exod. 33.20.) but not the Rider himself, 'tis too vehement an Object for Man to behold without destruction of his senses, and of himself also. So Solomon saith here to them [Ye may see this created Image, but ye cannot behold God in Shekhinah, in the splendor of his glory.

Remark the (2.) Then by an holy Apostrophe Solomon (having satisfied their trembling Spirits) turns from them to praise God, v. 13, 14, 15, 16, to 21. for performing his promises to David.

Mark (1.) Solomon now sat upon the Brazen Scaffold that was purposely built for him in this solemnity, 2 Chron. 6.13.

Mark (2.) Solomon was in a Divine Rapture of holy joy for that glorious sight of God which he beheld from the Brazen Scaffold, when he thus broke forth to speak first to God's Servants, and then to God himself.

Mark (3.) He blesseth God with all the Congregation (as Junius reads it ) both for his precious Promise to David his Father, and for his more precious performance of that Promise to himself, his Son: O happy Solomon in such a Father, and no less happy David in such a Son.

Mark (4.) This memorable mercy of Delivering Israel out of Egypt is oft mentioned in Scripture, as here, v. 16. as a rousing motive to real thankfulness. N. B. O what cause have we to bless God for Christ, who delivers us from wrath to come, 1 Thes. 1.10. Hell is worse than Egypt, and the Devil than Pharaoh.

Mark (5.) Peter Martyr notes from v. 17.18. God sometimes approves such things which he will not have performed, as David's readiness to build God a Temple, was acceptable to God, 2 Sam. 7.11. &c. we are bid [be ready to every good work] Tit. 3.1. a ready heart makes the best riddance of Religious Duties; this is God's revealed will that we should be ready, and so God accepted of David's desire and intention. N. B. Tho' God's secret will and decree was, that David should not do it, but reserved it for his Son Solomon; thus Herod, Pilate, and Judas did according to the determined Decree of God, Acts 4.27, 28. yet are condemned for acting against God's revealed express▪ command [thou shalt not kill,] so David and all Believers are approved and commended of God, not because they obey God's Decree, but his Precept, and Providence, &c.

Mark (6.) The performance of God's Promise ought evermore to be magnified with most inlargment of heart, as Solomon doth here, as one ravished therewith, v. 19, 20, 21. God is much glorified in such acknowledgments. [Thou hast fulfilled with thy hand what thy mouth hath spoken, and hast done as thou hast said] 2 Sam. 7.25. 1 Chron. 17.23. with v. 24. here, and 2 Chron. 6.15. God never suffers his faithfulness to fail, nor alters the promise that went out of his mouth, Psal. 89.33. witness the constant and continual experience and testimony of all Saints in all Ages and Generations, not one instance extant to the contrary.

The Second Part of Solomon's Oration after the laudatory, is the precatory, his Prayer to God, after his praise of God, most lovely checker'd work.

Remark the First, is the posture of Solomon in his praying work, which is threefold here,

(1.) His standing bolt upright with his face towards the most Holy place, which was a sign of the erection of his Spirit, and the stedfastness of his faith in God, standing was his posture while he was praising God: But,

(2.) When that was done, he kneeled down upon his knees, 2 Chron 6.12, 13. to make his following supplication; this posture did signify his lowly humiliation of Soul, and an acknowledgment of the Lord's Sovereignty over him, and over all the Mighty Monarchs of the World; for by him all King's Reign, Prov. 8.15. Rom. 13.1, 4, &c.

His Third posture was the spreading forth of his hands towards Heaven, v. 22. 2 Chron. 6.13. this was to signify his expectation of God's blessing, and his readiness to receive it with both hands, and heart; this is a posture the light of Nature hath taught the very Pagans when they pray, saith Aristotle, De Mundo, Cap. 7. and Virgil makes it the gesture of a Praying Heathen,

This posture is oft mentioned in Scripture, as Exod. 9.29. Psal. 143.6. Isa. 1.15, &c.

Remark the Second, is the matter of his Prayer, v. 23. and so on to 50.

Mark (1.) Solomon after his Preface, v. 23. wherein he strengthens his Faith, and stirs up his Devotion, proposeth in Prayer, first, that God would establish the Kingdom in the Family of David, according to his Divine promise, v. 24, 25, 26. well knowing that such as would have Promises turned into Performances, must first put them in suit, and press God to do it, Ezek. 36.37. Thus Jacob did, Gen. 32.9. and David did, Psal. 119.49. and thus also Elijah, 1 King. 18.42. in that posture as he lay in his Mothers womb [ 〈 in non-Latin alphabet 〉 ,] he Prayed a Prayer, or Prayed earnestly, Jam. 5.17, 18. stretching and straining every string in his heart to express and increase his Devotion, importing his own misery, and imploring God's mercy. N. B. Solomon pleadeth the performance of one promise at the time present, that he might prevail with God for the performance of another for the future; 'tis an holy way of encroaching upon God from experience of former favors, to advance in expectation of future mercies also; [God hath] is a blessed medium of arguing that [God will], Psal. 85.1 • 2, 3. there be five [thou hasts'] and then comes in [thou wilt] v. 8.2. Cor. 1.10.

Mark (2.) Solomon corrects his petition for God's presence in the Temple, even in an ecstacy of admiration, v. 27, 28, 29. saying, Such is thy immensity, O God, that the highest Heaven (the most spacious place that ever was created) cannot contain thy Infinite Essence within the compass of their circumference, how much less this Temple of such narrow dimensions compared with Heaven, it being but a small spot of Earth: Oh astonishing condescension, that thou wilt cause thy Name to dwell in this place, Deut. 12.11. and though' it cannot comprehend thee, yet show thyself graciously present here to grant my present Prayers, and the future Prayers of thy People, v. 30.

Mark (3.) The Particulars in Solomon 's Prayer, as

First, In case the guilty cannot be convinced by Witnesses, and he plead, Not guilty, if he dare swear it at thy Altar which should awe him, as the place of thy presence, then, Lord, set a brand upon him (as upon Cain, and as Numb. 5.16.21.) for his perjury, for a right Administration of Justice, v. 31.32.

Secondly, In case Israel be defeated by their Enemies, if they deplore their sin, and implore thy mercy, then pardon them, and turn again their captivity, which could be no comfort to them without pardoning mercy, v. 33, 34.

Thirdly, in case of Dearth, when the God of Rain stops up the Bottles of Heaven, if Israel hear the voice of this Rod, Mic. 6.9. learning thy Law by it, Psal. 94.12. If they repent, then do thou forgive, &c. v. 35, 36. This order Solomon observes all along in his Prayer, Repentance is the Remedy to every Malady.

Fourthly, In case of Blasting, Mildew, &c. (which Pagans owned as Plagues from Heaven, and therefore had their Holy Feasts to prevent them) or of Sieges or any other outward plague coming, if sanctified to them, so far as to make them sensible of their inward plague of the heart, then, &c. v. 37, 38, 39, 40.

Fifthly, In case of Proselytes, as the Eunuch, Acts 8.27. Cornelius, Acts 10.1. when they come to Worship here, Hear thou their Prayers, that all Flesh may come with comfort to thee, v. 41, 42, 43. Where Peter Martyr observes, his Prayer is more large for Gentiles in this, than for Jews, as pointing forth their conversion.

Sixthly, In case of War, give Israel Victory in a just call, a just cause, and a just conscience; every good Soldier should be furnished with all these three, they should fight and pray, and pray and fight, v. 44, 45.

Seventhly, In case of Captivity for sin, v. 46, 47, 48, 49, to 53. saying, Soldiers will sin (for none there be that sins not) and thou canst not behold it, but punish it, Hab. 1.13. yet if they come to themselves, Luke 15.17. and avouch thee for their God, then avouch them for thy People, Deut. 26, 17, 18. God heard it in their return from Babylon.

The Third part is the Consequents;

First, the greatest Sacrifice we read of at the Temple's Dedication, v. 62, 63, 64.

Secondly, The Celebration of the Feast, v. 65. the first Seven Days were for the Feast of Dedication, and the next Seven were for the Feast of Tabernacles; and

Thirdly, The dismission of the Assembly, the King blessing them, and they the King, congratulating this happy day, which ended the three thousand years from the Creation of the World, to the Finishing of Solomon 's Temple, Dedicated by Prayer and Sacrifice, &c.

1 Kings CHAP. IX.

THIS Chapter gives an Account of Solomon's Building Cities and Navies, after he had completed the Temple, &c.

N. B. 1. Having now through the good hand of my God upon me (as Nehemiah 's and Ezra 's Phrase is) traveled through the most Remarkable Scripture Histories from the Creation of Adam, unto the finishing of God's Temple by Solomon, wherein are completed (by our most Authentic and best Chronologers, Bishop Usher, Dr. Lightfoot, &c.) the first three thousand years of the World, I now address myself with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years, even unto the end thereof, which ushereth in the Birth of our Blessed Savior, who was typified by this Temple of Solomon, John 2.19. and who was Born (as some suppose) at the same time of the year, when Solomon Dedicated his Temple to the Lord, which was in the Month Tisri or Ethanim, the Seventh Month, answering to part of our September: sub judice lis est.

Secondly, From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ, to make the whole continuation of the World the term or time of Six Thousand Years, after the expiration whereof succeedeth the Sabbatical or seventh thousand year, which (according to this Old Tradition) will be a Blessed Jubilee, and Sabbath of sweet rest and peace, &c. This odd notion they ground not only upon the six days of God's creating the World, and then succeeded the Sabbath; but also upon the six days of the Ark's compassing the City Jericho, and then followed the downfall of its walls upon the Seventh Day. According to this Rabbinical Opinion, the World can continue but three hundred and ten years longer, which being added to our present one thousand six hundred and ninetieth year after Christ, make up completely the last two thousand years of the World's continuance after Christ, before the Seventh Millenary do enter, mentioned in Revel. 20. but our Lord himself telleth us [This Day is only known to the Lord,] Zech. 14.7. and [that day and hour knoweth no Man] Mat. 24.36. That the Lord will come, there is nothing more certain, but what time this will be, there is nothing more uncertain: Sundry gh • sses have been given to it both by Antient and Modern Authors, most of which that are now past, time hath already confuted: The dates to come are (1.) Nich. Cusanus his 1700 y. (2.) Cardanus 's 1800 y. (3.) Picus Mirandulas 's 1905 y. &c. But what is all this conjecture save wanton wit upon serious work: Ideo latet unus dies, ut observentur omnes. God hath hid it, that we may not grow secure, Mat. 24.38, 48. Luke 17.24, 27. Knowing the time of her Lord's return made the Harlot sin, Prov. 7.19, 20.

The Building of those Cities and Navies mentioned in this Chapter, fall under a twofold Consideration:

First, What helps Solomon had to build them, and

Secondly, What they were he built, and for what use, &c.

First of his Helps which were double, first Divine, secondly Human.

First, Remarks upon Solomon 's Divine Help.

(1.) God's appearance again to Solomon to confirm him, v. 1.2, and 11. The manner of it was the same with that at Gibeon before, Chap. 3.5. which was a Vision by Night, after a well spent day in religious duties, when he was just entering upon his Kingdom: But this is called the second time here, after he had accomplished his foregoing Fabrics, and had attained to the very Apex and heighth of Royal Dignity, v. 1, 2, and 10. where 'tis intimated that this confirming Vision came in the 24th year of his Reign, seeing he had Reigned four years before he began to build. N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two, as that mentioned Ch. 6.11. and that likewise, Chap. 8.10, 11. yet neither of those two were like the first and the last; for that word which came to Solomon, Chap. 6.11. was most probably by some Prophet whom God sent to him, and that in Chap 8.10, 11. there was indeed a glorious Cloud, but there was no Audible Voice (we read of) came out of that Cloud, it was only a visible approbation.

The Second Remark here, is, The matter of this Audible Apparition, which is manifold, as

First, God declares here, that he had graciously heard Solomon's prayer at the Dedication of the Temple, v. 3. N. B. A great encouragement from this prayer-hearing God, Psal. 65.2. who sometimes hears prayer before his people ask, Isa. 65.24. Psal. 32.5. and sometimes as they are asking, Dan. 9.20.23. and 10.12. but always after they have prayed (either in kind, or by way of equivalency, 2 Cor. 12.8, 9.) provided they bring to him lawful petitions, and honest hearts: The Reason hereof is rendered, John 16.26, 27.

Secondly, That his Kingdom should be continued in the house of David forever, v. 4.5. that is, until Shilo come, and a period then put to the Jewish polity,

Thirdly, The Conditions of this Promise for so long a season; the failure on Man's part herein makes the promise of God void, v. 6, 7, 8, 9. If thou (and Israel with thee) or thy posterity fall into that foul sin of Apostasy, so hateful to God, and so hurtful to Men, then shall ye be a Scorn, and a By-word to the World, as the Jews are at this day, Zech. 8.13. 2 Chron. 7.21. If ye refuse to return, Jer. 8.5, &c.

Secondly, Remarks upon Solomon 's second help, which was Human.

First, His Foreign, afforded by King Hiram.

Secondly, Domestic, his home Tribute, &c.

Remarks on his Foreign help are,

First, Solomon's Commutative Justice in assigning some Cities in Galilee (lately Conquered) unto King Hiram, as satisfaction for all the Wood and Gold he had supplied him with, and sent to him to carry on his many Famous Fabrics, v. 11.14. though' Lebanon (saith Peter Martyr ) did undoubtedly belong to Israel, so the Wood was none of Hiram 's, yet is he said to give it to Solomon, because he found both Carpenters, and Carriages: However the Sixscore Talents of Gold were Hiram 's own goods, which great Sum Solomon solveth with a Country, containing in it twenty Cities.

Remark the Second, is, King Hiram 's Avarice discovered by his lofty looks, and scornful expostulations, contemning those Cities by the name of Chabul, Hebr. Dirty Cities, as laying in a clayie Land, v. 12, 13. though' the Soil was good in itself, yet because it stood in need of more pains to manure and manage, than the luxurious and lazy Tyrians (so devoted to Merchandize) were willing to take, therefore he despised them, and required a better Recompence.

Remarks upon Solomon 's Domestic help are,

First, His laying of a Levy or Tribute at home; the Reason is rendered, v. 15. because Hiram would not accept of those twenty Cities for suitable satisfaction, therefore Solomon lays this Levy of Money upon his Subjects, that Hiram might have his Money repaid him.

Remark the Second, Solomon had his Levy of Men, as well as of Money, his Buildings as they were many, v. 15, 16, 17, 18, 19. so they were costly (as 'tis said of Building in general) swallowing up Hiram 's Gold, as well as his own; and many hands were necessary to carry them on.

N. B. Howbeit Solomon used not Israelites as Bondmen, but the Posterity of the Amorites, &c. v. 20, 21, 22, 23. These they could once have destroyed, and would not, afterwards they would have done it, and could not; and though' Solomon would not enslave any of Israel as he did of these Canaanites, yet were they so discontented with his Government, that Ten whole Tribes cast off his Son Rehoboam, and chose his Servant Jeroboam for their King.

Remark the Third, When Solomon had finished all his Houses, &c. (having placed his Queen in her peculiar Palace, v. 24. and 2 Chron. 8.11. and had fixed his three Annual Feasts in the Temple, v. 25. 2 Chron. 8.13. and Deut. 16.16. then he equipped a Navy to Sea in Ezion Geber, v. 26. which Jehoshaphat in imitation of Solomon essayed to do, but not with the same success; for his Ships, that should have gone to fetch Gold from Ophir were broken (the effect of his sinful Affinity with wicked Ahaziah ) 1 King. 22.48, 49. but these Ships of Solomon being assisted with the skillful Seamen of King Hiram 's Tyrians, v. 27. brought from the East-Indies four hundred and fifty Talents of Gold, 2 Chron. 8.18. but because 30 Talents were allowed by Solomon to Hiram and his Seamen for their Voyage, therefore 'tis said here, v. 28. 'twas but 420 Talents, because no more came clearly into Solomon 's Treasury: This is called a three years Voyage, chap. 10.22. America, and the use of the Loadstone might be made known to Wise Solomon, though' unknown to after Ages, &c.

1 Kings CHAP. X.

THIS Chapter is a Graphical Description of the Grandeur and Splendor, the pompous Glory and unparalleled Opulency of King Solomon, which dazzled the Eyes, not only of the Queen of Sheba in special, but also of all other Princes and Potentates all the World over in general, &c.

Remarks upon the first part relating to the Queen of Sheba.

The (1st.) is, Omitting in part the many curious Questions about her Person, whether a Sibyl, as some say, or one that took Solomon for the Messiah, as the Rabbins affirm.

N. B. Those Notionists that fancy she came to Solomon to have a Son begot upon her by him, as Thalestris came to great Alexander on that Errand, (saith Grotius ) are very injurious to her, whoever she was; her Errand and Action was undoubtedly good, seeing our Savior himself commends her for it, Mat. 12.42. Luke 11.31. Peter Martyr praiseth her Action in many respects: As (1.) She being a Woman, the infirmity of her Sex might well have detained her. (2.) She was a Queen, over a most pleasant Country, a Kingdom abounding with all worldly Delights, which mostly make its Inhabitants over-delicate for any hard work or Travel. (3.) This Journey from the Remotest part of the Earth (as our Lord calls it, Mat. 12.42.) to Jerusalem, was a very long and tedious Jorney for so delicate a Queen and her very great Train, ver. 1, 2. here. All her company being so copiously laden with the Commodities of her Country &c. (4.) Notwithstanding all those Difficulties, she both undertook and accomplished this Service to hear Solomon's Wisdom, &c.

Remark (2d.) is, The famous End she propounded to herself in her Undertaking this Difficult Action, was truly noble and of a Religious tincture. N.B. Tho' the Ethiopian Chronicles do constantly (as Lavater telleth us) make her Their Queen of Ethiopia, calling her Mackeda; and farther telling us, she had a Son by Solomon whom she named David, and that the Ethiopians received Circumcision, and the Sacred Scriptures from Solomon: Hereupon the Ethiopian Eunuch came to Read Isaiah the Prophet, Acts 8.27, 28. And that it was the Custom of that Country to have Queens to Reign, as Candace there, and this Mackeda here. Notwithstanding these Human Traditions, and Additions to the Divine Scriptures, yet this is plain (saith P. Martyr ) from God's Word, that she came not to Solomon for Instruction in Natural, Civil, or Human affairs; (these things she could learn from her Philosophers and Wise-men at home, much less to satisfy her Carnal Desires) so much as to learn Divine Matters, true Wisdom and Religion from Solomon. N.B. 'It is certain she is highly commended here, that being a Woman and a Queen, and living in sublimest Delicacy, and in the Remotest parts of the World, she takes so tedious and chargeable a Journey to improve herself in the knowledge of the best things, as is here necessarily implied.

Remark (3.) The Problems she proved Solomon with, more than probably were propounded concerning the things of God; for she and divers other Heathens had some knowledge of the Being, Nature, and Worship of God; wherein they were generally at a great loss, yet endeavored to understand, &c. N. B. Her Riddles or hard Questions, were such as she could not elsewhere get any satisfactory solution unto, save only from that incomparable Wisdom she heard Solomon had, therefore is she more praiseworthy than Plato, Pythagoras, and others who went into Remote Countries only to learn Philosophy, but she came from far to learn true Divinity, which is imported in those words [Leshem Jehovah] concerning the Name of the Lord, ver. 1. demonstrating that she did acknowledge the true God. Baronius saith, she was of that Country where she might learn the Prophecy of Balaam touching the Messiah 's Birth, and hearing of Solomon 's Wisdom concerning the two Harlots, &c. came to know whether this were not He whom Balaam predicted, &c.

Remark (4.) Peter Martyr 's Inference hence is excellent, saying, The common Contemners of God's Word are branded here, who lazily loiter and linger, and ofttimes will not rouse themselves out of their Beds of Idleness to hear God's Word purely and powerfully Preached; and our Savior alledgeth Her as an Instance to the same purpose, Mat. 12.42. Luk. 11.31. taking it very ill (as well he might) that men came not so far to hear him who was greater than Solomon, but much more ill, from those wretched Jews, who prized not the Wisdom of the Son of God, though' it was brought home to their doors.

Remark (5.) When Solomon had answered not only all her Theological, but also her Political and her Physical Philosophical Questions, then did this Arabian Queen stand astonished, &c. ver. 3, 4, 5. being struck with an Extasie of deep Admiration; but so soon as she could recover herself, she brake forth both into good words, and into good deeds also. As (1.) Her good words, ver. 6, 7, 8, 9. saying, Common fame (which commonly makes matters more than they are) hath in this thy case, fallen far short of the truth, though' even that which was reported, seemed incredible: Her Eyes were now ravished with the Rarities of his Structures, and with the beauty and order of all his Royal Concerns; as well as her Ears, which had been only tickled before with bare Reports at a great distance, but now are more abundantly gratified with hearing his Matchless, and None-such Answers to all her profound Problems, and Aenigmatical Enquiries: When both her personal Seeing and Hearing had confirmed her in Believing, then she blesseth God for so loving Israel, as to bestow such a None-such King to Rule them: Tho she lived among the Heathen, yet was she convinced that such a King as Solomon was given of God, (as Prov. 8.15, 16.) and therefore doth she praise God for him: Then (2.) As to her deeds, She gave Solomon and 120 Talents of Gold, with all other the choicest Commodities of her Country, ver. 10. all which she doth freely part with to purchase Divine Knowledge. Yea in a word, she was so taken with Solomon 's Wisdom, that she could have been content to have made an exchange of her own Throne for Solomon 's Footstool, seeing his Servants so happy in him. How much more happy are we in Christ's Court, where we may continually behold his face greater than Solomon? Psal. 17.15.

Remark (6.) The great Grandeur, and prodigious Pomp and Opulency is next described in form and matter of Solomon' Wealth and Glory. As, (1.) After his Royal Bounty to this Queen of Sheba, and her Return home with her Desires fully satisfied, ver. 13. We are told how Solomon's Navy brought him in yearly 666 Talents of Gold, ver. 14. which amounts to two millions and more of our Money. (2.) His vast Revenues by Tribute, Custom, &c. from Inland and Outland Commodities, &c. ver. 15. and a Monopoly of Yarn and Horses, ver. 28, 29. (3.) His adorning the Temple and his Palace with Almug-trees, and Instruments of Music, ver. 12. with Targets and Shields of Gold, v. 16, 17. and with a goodly Golden Throne, ver. 18, 19, 20. and with drinking Vessels all of Gold, ver. 21. (4.) His plenty of Gold; so that comparatively Gold was nothing accounted of in his day, as it is in other Lands, and in our days wherein Money beareth the Mastery, and is the Monarch of this lower World ( few Medes matter is not, as Isa. 13.17. among us) though' 'tis not currant Coin in the other World, ver. 21.27. So that Solomon 's Reign was a Type of that New Jerusalem where Gold and Silver are nothing set by. N. B. Would to God, every Pot and Bowl in our Jerusalem had Holiness to the Lord writ upon them, as 'tis prophesied, Zech. 14.20. This is better than the finest Gold even the Gold of Godliness, Psal, 19.10. Prov. 16.16, &c. Silver in Solomon 's day was looked on like Stones in the Street, which every passenger tramples upon, and treads underfoot. N. B. God placed all things under Man's feet, Psal. 8.6. 'tis the Devil that advanceth them and placeth them in Man's heart, Eccles. 3.11. Those Metals may be good Servants (like Fire and Water) but they are exceeding bad Masters, &c.

The second part of this Chapter shows how all the Kings of the Earth came to complement and to court King Solomon, ver. 24. as the Queen of Sheba had done before them. The same is said in chap. 4.34. but the Distinct History of none of those Kings is Recorded anywhere, save only of that famous Queen, because her Example far excel'd all others; yet some say at a venture, that All the Kings of the Earth came and did their Homage to him as to the Absolute Monarch of the World, and that they tendered themselves and their Kingdoms to Solomon to be Ruled by him: However 'tis expressly said, [ They all brought Presents to him, &c.] ver. 25. who out-shined all Crowned Heads in all other Lands, both for his Throne, ver. 20. and for his Wealth and Wisdom, ver. 23. He might have a Parallel for Wealth alone though' very Hardly: but he was without any Parallel for his Wealth and Wisdom conjunct. Few be wise and wealthy too, &c.

N.B. (1.) Pray that all the Kings of the Earth may seek unto our Lord and Savior for Wisdom, as they did here unto King Solomon, &c.

N.B. (2.) How many make such Voyages thus far with Solomon, for his Apes, Parrots and Peacocks; namely, are taken up with Fancies and fine Notions, but miss the main, the Pearl of Price, and the true Treasure, ver. 22.

1 Kings CHAP. XI.

THIS Chapter contains, (1.) Solomon's Sins: (2.) His Punishments by God's Justice for them: And lastly, Solomon's Death. The Remark in general upon the whole (before we come to the Three parts ) is this, That no earthly Felicity, though' raised up to its Zenith, or highest point and pitch, yet (through Human Infirmity in the fallen Estate) is not durable, but hath its declensions, and (as P. Martyr noteth) ought not to have any confidence placed in it; the Wheel of Providence in ordering worldly affairs, when at its highest point of Exaltation, then begins to decline downward. N.B. The glory of all Kingdoms (as in the four grand Monarchies of the World) hath its Times and its Turns: Solomon here is a clear Specimen hereof, whom the Lord exalted to the highest Eminencies and Perfections that this lower World could afford him; yet God suffered him to fall so foully, that he (like another Adam in his Paradise-Happiness ) might exemplify this great Truth, that there is no constancy in the completest worldly Felicity, and nothing here below is to be trusted to, but all is vanity, save only the Kingdom which is not of this World, &c. N.B. Behold here a Star of the first magnitude fall from Heaven, a None-such Saint into scarce None-such Sins; another Lucifer, &c. Isa. 14.12, &c.

The particular Remarks upon the first part; namely, Solomon's Sins are, (1.) The Occasion of his foul fall from this 〈 in non-Latin alphabet 〉 , or highest degree of earthly Excellency, was his love of Women, ver. 1, 2, 3, 4. This is one of Satan's Baits, which hath put a monstrous [But] at the Doors of the best of men, who were but men at the best, as in those famous Examples upon Scripture-Record. N. B. (1.) In that of Adam the Innocentest Man that ever was in the World, yet was he made Nocent and undone by a Woman, which was given to him for a Comforter, and not for a Counselor, much less for a Controuler: Therefore God in his first Sentence against Adam expresseth this as the cause, [ Because thou hast obeyed the Voice of thy Wife, &c.] Gen. 3.17. (2.) In that of Sampson, the strongest Man that ever was in the World, who by his prodigious strength slew his Thousands of Men [laying them heaps upon heaps] yet so weak he became in the hands of a Woman, that in fine he lost his Strength, his Eyes, and his God also. And (3.) In this of Solomon, the wisest Man that ever was in the World, yet how foully did he fall by his exorbitant love of fair Ladies, &c.!

The (2d.) Remark is, The Time when this lustful Devil took possession of Solomon's Soul and prevailed so far over him, that himself, after his Repentance, calleth it a bitterness beyond that of Death, Eccles. 7.26. As if he had said, [I had better have been buried alive, than thus to have miscarried to the great dishonor of God, and gross detriment of Israel. ] This he did in his old Age, &c. ver. 4.

N.B. Solomon, having now Reign'd about 36 years (as Dr. Lightfoot computeth it) and being about 20 years old when he began to Reign, when his Son Rehoboam was one year old, chap. 14.21. was not now sixty years old: So that in truth he did but now begin to be an old Man, yet might it have been well expected, that the Elder be was, the Wiser he should have been, Job 32.7. having had so long Communion with God, and Experience of his goodness, which might have made him Better. Beside, his body had been long despumed, and (one would think) well-nigh drained dry upon his many Wives and Concubines which he multiplied both for his Lust, and for his Pride and Magnificence, looking upon it as a point of Honor, &c. However his Age here is an Aggravation of his sin, seeing his lust now was as monstrous as to behold green Apples upon leafless Trees that look gray or white with Snow in Winter. Gray Hairs and green Hearts can never have a comely and commendable Agreement. Whenever the time was, both Piscator and Junius reckon from it to the Ruin of Solomon's Temple, of Jerusalem, and of the Kingdom of the Jews 390 years, according to Ezek. 4.5. Solomon 's sin here was the beginning of all the mischiefs that followed after. N. B. Note well with P. Martyr here; This teacheth, that no Age is free from Temptation, there is such weakness and wickedness even in the best and wisest of Men, that if left to themselves, they may foully fall. While Solomon was young, he was wholly taken up with his framing famous Fabrics, with Executing Justice among his Subjects, and with writing sundry excellent Books; but now beginning to grow old, he indulged himself in Amorous Imbracements, &c. therefore should we watch in all Ages, old and young. The (3d.) Remark is, Solomon's Sin; It was the Sin of Idolatry, that Land-desolating Sin, into which David never fell, though' he greatly sinned otherwise, ver. 5, 6, 7, 8. where his sin is marked to be manifold; As, (1.) In Doting upon so many Wives, &c. His Father contented himself with six Wives, 2 Sam. 3.3, 4.5. but his Son will have seven hundred Wives, and three hundred Concubines, ver. 3. here. (2.) His marrying so many Idolatrous Strangers contrary to the Law of God. (3.) In suffering them to set up their Idolatrous Worship in God's Land, and to practice it. (4.) In appointing Places for their Idols. (5.) In raising heavy Taxes upon his Subjects (whereof Complaint is made by them in the next Chapter) to maintain the Idolatrous Priests and Worship of his Wives, &c. (6.) In conforming himself to their Desires, in worshiping their Idols [ Venus, Bacchus, and other Pagan Idols ] with them in his own person (say Lavater and Serrarius ) yea and compelling his Hebrews to worship them also. And 'tis said here, ver. 4. that his Wives turned away his heart after other God's: For after he had once gratified his Mistresses of Moab, the rest of his Idolatrous Women wished him to do the like favor for them, and he out of a Complaisant Humour (being left of God to himself) did unlike himself comply with them, unwisely for wise Solomon to do, as P. Martyr observeth.

The Fourth Remark is, No wonder if the Lord were Angry, v. 9, 10, 11, 12, 13. The Effect of his Complicated Sin, and so oft twisted Transgression: Though Solomon was Jedidiah God's beloved Darling. Wherein Mark

(1.) God's Chastizements of his own Children, as the ground is grieved Love, so the end is fuller and freer Embracements: The Antinomian Notion is here condemned, that saith [God is never Angry with his People (fall they never so foully) no not with a Fatherly Anger.] This is contradicted here, and Isa. 57.17. and 1 Cor. 11.30.

Mark (2.) When the Heart is won, the whole Man is won in that hidden Man of the Heart, 1 Pet. 3.4. When Solomon 's Heart was turned aside from God, then took he this Liberty to Sin thus grievously; 'twas a wicked Heart of Unbelief, that was the grand ground of his great Sin, and set him upon departing from the Living God to Dead Idols, Heb. 3.12.

Mark (3.) God's great Favor in appearing twice to Solomon, after an extraordinary manner, was a great Aggravation of Solomon 's Apostasy. Transcendent Divine kindnesses do greatly aggravate Human Unkindnesses; a double Bond indeed He broke here, yea a truly golden Obligation.

Mark (4.) To Despise God's express Command is an heinous Offence, ver. 10. as Gen. 2.17. 2 Sam. 12.9. Such Rebellion is as the Sin of Witchcraft, 1 Sam. 15.22, 23.

Mark (5.) The Equity of God's Proceedings against Solomon, ver. 11. God Loves to Retaliate: Solomon had shared God's Service betwixt God and Idols, and now Solomon 's Servant must share the Kingdom with his only Son of so many Wives and Concubines, ver. 12. and Chap. 12.16, 17.

Mark (6.) In Wrath God remembers Mercy, Hab. 3.2. Here is a double Allay of this Divine Judgment for Solomon 's Sin, ver. 12.13. As (1.) There is this mixture of Mercy, that the Doom foretold should not be executed in Solomon 's Day for David 's sake: As it is a great Aggravation of a Son's Sin, in swerving from the approved Pattern of a Pious Father, ver. 4. So here, this sinful Son hath his Punishment lessened for the sake of his Godly Parent; yet Solomon 's Son fares the worse for Solomon 's Sin, and the Father is punished in the Son: The (2.) Mitigation of God's Sentence of Wrath is, [All shall not be Rent away, but reserve one Tribe for him.] Benjamin is included in Judah, so much as lay within him, Josh. 19.1, 9.

The Second Part of this Chapter, is the Punishment God inflicted upon Solomon 's Person, for his personal Sin, &c.

Remarks hereupon are, (1.) The Lord stirred up an Adversary against him, ver. 14, to 22. Wherein Mark

(1.) Though God was so gracious to Solomon, as to put off the Time of punishing his Sin, until the Reign of his Son (as before) yet must not himself pass altogether unpunished, Jer. 30.11.

Mark (2.) Hadad is the first Adversary, whom God stirred up. N. B. Not by infusing this Malice into him, but by over ruling that Rage (wherewith the Devil had beforehand filled his Heart) as an Instrument of his Justice to punish Solomon 's Sin, though Hadad himself sought his own ends, to revenge his own quarrel. N. B. Thus a skillful Workman will use crooked Tools, wherewith he maketh straight and smooth Work.

Mark (3.) This Hadad is described here to be of the Royal Seed of Edom, flying for his Life while but a Child in David 's Day, when Joab had a Commission from the King to kill all the Males of Edom, ver. 15, 16, 17.

Mark (4.) Pharaoh entertains him kindly, giving him both an House to live in, and a Wife to live with, ver. 18, 19, 20. as not knowing but that himself might one day have as much need to borrow Mercy, as now he had to lend it.

Mark (5.) Peter Martyr saith, this was the same Pharaoh that had given his Daughter to Solomon in Marriage, though he knew it could not be well resented by Hadad, but great Kings make small account of such matches in Cross-marriages upon Politick designs in hedging with contrary Parties. Therefore this Pharaoh gives his Queens Sister to this Hadad, as well as his Daughter to Solomon.

Mark (6.) Hadad 's Lady, though she were a Princess, yet gave she Suck to her Child, ver. 20. as Sarah that Princess had done before her, Gen. 22.1, 8.

Mark (7.) This Hadad returned from Egypt into Edom, when David was Dead, and Joab was slain by Solomon, ver. 21, 22. Wherein he undeniably beg'd leave of Pharaoh to return home into his Country. N. B. Patri am quisque amat non quia pulchram, sed quia propriam, saith the Orator, we all naturally affect our own Native Country. Oh that we could long as much to get to Heaven, which Bernard calls [Repatriâsse] to go to Heaven is to go home again; to which Peter Martyr adds, 'tis Pity the Delights of this World, should take off our longings to Depart into a better World.

Mark (8.) Hadad was thus importunate to return home to Edom, that he might revenge himself of the Posterity of David, and that he might recover his Father's Kingdom; yet is it not Recorded, wherein this Hadad was mischievous to Solomon. N. B. Though he could not upon his speedy return, recover the Kingdom of Edom absolutely to himself; yet some suppose, that with Solomon 's good leave, through his Father Pharaoh 's Mediation, He reigned over Edom under the Law of Tribute paid to Israel, which yet in the last Days of Solomon he denied to pay. N. B. So long as Solomon held fast his Integrity, God preserved him from all Hadad 's Projects, and possibly Pharaoh might lay his Charge upon him not to enterprize any Evil against his Son Solomon: But what he at first could not effect, was in time brought to pass: Hadad laid the Foundation of Edom 's utter Revolt, 2 King. 8.20, 22. with Gen. 27.40.

The Second Remark upon this Second Part is, the second Adversary God raised up against Backsliding Solomon; to wit, Rezon, ver. 23, 24, 25. Wherein Mark.

(1) Twisted Sins against God, bring twisted Judgments from God: Some suppose this Rezon was stirred up by Hadad; yet God, by disposing of all Men's Hearts, is said to stir up both these Adversaries to scourge Solomon for his Impieties against both Tables.

Mark (2.) This Rezon dealt perfidiously with his own Lord by lurching him, and fleeing from him, when he saw Hadadezer was like to be defeated by David, 2 Sam. 8.3, 4. and 10.18. He that left his Liege-Lord in the midst of his Conflict with Joab, and was such a false Friend, as was rather a Cause of, than a Companion in his King's Calamity; no wonder if he proved a false Friend to Solomon as well as Hadad.

Mark (3.) This Rezon rallied his Master's Routed Forces, became their Captain, lived till now upon Robbery like Arabians, and being increased in Strength, drove out David 's Garrison, 2 Sam. 8.6. out of Damascus, while Solomon was wallowing in Luxury ( before which time He had no Adversary, 1 King. 15.4.) and made himself King over Syria in Damascus: Now Hadad and Rezon Confederate to afflict Israel for Solomon 's Sins, &c.

The Third Remark is upon the Third Adversary, God raised up against Solomon for his Sins; namely not only those two Strangers, Hadad and Rezon, but also his own Domestic Servant Jeroboam ver. 26, to ver. 40. Wherein Mark

(1.) God hath many Arrows in his Quiver to shoot at the Hairy Scalps of such Sinners, as go on in their Sins, Psal. 68.21. Deut. 32.23. 'It is said by the Pagan Poet of his Heathen Jove,

If their Jupiter should so oft cast his Thunder-bolts, as Men offend him, his Armory would soon be exhausted and Empty. But this cannot be said of the true Johovah, who hath an inexhaustible Armory of Arrows, &c. The Lord of Hosts shoots this third Arrow (Jeroboam) against Backsliding Solomon.

Mark (2.) Jeroboam was prefer'd by King Solomon (feeing him a Man of great Activity and Accomplishments) to be Ruler over the whole House of Joseph, whereby, being of an Ambitious, and Aspiring Mind, (as the Prophet secretly Taxeth him) ver. 37. He had many opportunites to asperse Solomon 's Government, for laying such heavy Taxes upon his People, to maintain his seven hundred Wives, and his three hundred Concubines. Peter Martyr saith, He traduced his Master Solomon to his Subjects, as Absalom had done his Father David before him.

Mark (3.) That which flush'd him more toward a Rebellion, was Ahijah 's Prophecy to him, being added to Solomon 's preferment of him: For God's Providence, ordered a Private Conference of the Prophet Ahijah and Jeroboam, going to take his Principality upon him, the Prophet rends his new Garment into twelve Pieces, and gives ten of them to Jeroboam. Doing this for a Sign of what God said, ver. 11. showing that the Kingdom (though it was new, fresh ) and strong upon the Shoulders (as 1 Sam. 15.28.) and like a goodly glittering and glorious Mantle, yet (saith the all disposing God) I will rend it thus, and thou shalt have Ten Parts or Tribes, &c. N. B. God gives to every Man his Measure, as he is the Most High, Psal. 115.3. Dan. 5.21, &c.

Mark (4.) God's respect to David for his Integrity in the main, He therefore shall have a Light continued, ver. 36. So is a good King a Light in Counsel, and Comfort to his People, 2 Sam. 21.17. 1 King. 15.4. Psal. 132.17. N.B. Peter Martyr saith, David and Solomon shone splendidly like the Sun, whereas their Successors were but lesser Lights and Lanthorns comparatively.

Mark (5.) The Prophet makes a fair promise of an Established Throne to a woeful Sinner, ver. 38. wherein God declares his gracious Disposition to all the Children of Men indefinitely, either to allure Jeroboam to obedience, or to aggravate his disobedience, and so to justify God's Justice, in inflicting his Judgments upon him for his Rebellion against him.

Mark (6.) Tho' the House of David was afflicted for Solomon's sins, and for the People's also by his Example, ver. 33. yet should it not be forever, v. 39. For some Kings of Judah grew very great, as did Asa, Hezekiah, Josiah; the last of which recovered Samaria and the Regions that belonged to the Ten Tribes, &c. N.B. About 256 years after this the Ten Tribes were carried into perpetual Captivity, whereby all their Contentions with Judah were finally concluded, yea and the Jews of Judah returning from Babylon, did almost recover the whole Kingdom of Israel. N.B. But more especially (saith P. Martyr ) this word [forever] must relate to the Messiah, that Son of David, in whom the Glory of David's House was restored, and such as never any mortal King had, even greater than Solomon 's, who united the Two broken Sticks of Judah and Joseph, and Ruleth still both over Jews and Gentiles.

Mark (7.) Solomon understood all this private Conference, &c. Kings have long Ears: It may be Jeroboam blab'd it out of Pride, and to make a Party out of Policy.

Hence Solomon sought to slay him, ver. 40. which was a fond Act in so wise a Man. God's Purpose cannot be crossed by Man's Projects, as himself saith, Prov. 21.30. Hereupon Jeroboam fled to Egypt (and Ahijah too with him, saith the Chaldee Paraphrast ) whom Shishak entertaineth till Solomon 's Death; perhaps being offended that he had taken so many Wives to his Sister, or (as some say) Daughter, as is here noted in ver. 1.

The third part of this Chapter is Solomon's Death, ver. 41, 42, 43. wherein his Time of Reigning, his Death and Burial, and his Successor, are all mentioned; but his Repentance is not expressly recorded among his other Acts. N.B. From whence some have rashly Judged that he was damned: But on the contrary, Consider (1.) The Book of Chronicles mentions not Solomon's fall, yet none doubt but he did so. (2.) No mention is made of the Repentance of Adam, Noah, Lot, yet none damns them for their sins. (3.) Solomon's Way is mentioned with honor, 2 Chron. 11.17. where 'tis joined with the Way of David. (4.) Solomon's Ecclesiastes is all penitential, a Monument of his Repentance, as Psal. 51, &c. are of David 's. (5.) He was a Natural Progenitor of Christ, Luke 3.23. who were Elect Persons all accounted. (6.) As he penned part of Sacred Scripture, so he is called an Holy Man, 2 Pet. 1.21. (7.) He was Jedidiah, beloved of God, and whom God loveth once, he loveth ever, Joh. 13.1, &c. (8.) God his Father forsook him not finally, 2 Sam. 7.14, 15. Psal. 27.10. & 89.33. (9.) Nor did any complain of his not Reforming Idolatry, chap. 12.4, &c. where his Subjects Rose up in Rebellion, and laid Lord of Accusations against him for his Misgovernment in Sacred, as well as Civil Matters; so they might have blamed him, had he failed therein, &.

1 Kings CHAP. XII.

THIS Chapter describeth the Division of the Kingdom of Israel betwixt Rehoboam and Jeroboam, 2 Chron. 10.

Remark first upon Rehoboam; as, First, The three first Kings, Saul, David and Solomon, had Reigned hitherto over all the Twelve Tribes of Israel, but Rehoboam was the very first that Reigned over two Tribes only: Some suppose it an over sight in wise Solomon, that he had not before his Death, settled his Son King over Israel, as David had settled him before he died, 1 Kings 1.38, 39, &c. to prevent all Sedition; But God's holy Hand was in this Infatuated over-sight.

Remark the Second: However this Divine Infatuation was more manifest in his Son, who, being the undoubted Heir of the Kingdom (settled by God upon Solomon and his Heirs, 2 Sam. 7.12, 13.) yielded to meet the Seditious Elders at Shechem, ver 1. (a fatal City, both for the Ravishing of Dinah, and for the Sale of Joseph, and for the Tyranny of Abimclech, as Peter Martyr noteth.) Had Rehoboam been a Prudent Man, he might well have suspected some danger in going thither; he should rather have Summon'd them up to Jerusalem, the Capital City, by his Royal Authority: But there is no Wisdom against the Lord. Prov. 21.30. Jeroboam might think himself unsafe at Jerusalem, but safe enough at Shechem, a City of Ephraim, a turbulent Tribe, wherein he was powerful.

Remark the Third, is, the double Wonder here; First, That Solomon should not fill his Royal Place with plenty of Heirs by the Bodies of 700 Wives, and 300 Concubines; yet by all these we read only of one Son, and that by an Ammonitess, and he none of the wisest, but a Silly Child, when at the Age of above Forty Years, as is after mentioned upon Chap. the 14. ver. 21, to 31. Dr. Hall noteth well, many a poor Man hath an House full of Children by one Wife, whereas this great King hath but one Son by many House-fulls of Wives. Well did David Document his Son, [Lo, Children are the Heritage of the Lord, and the Fruit of the Womb is his Reward] Psal. 127.3. God oft denies this Heritage of Heirs, where he gives the largest Heritage of Lands, and gives most of the living Possessions, where he gives least of the dead, &c. The second Wonder is, That so wise a Father should have so foolish a Son. As the greatest Persons cannot give themselves Children, so the wisest cannot give Wisdom to their Children. This was Solomon 's complaint, [That he knew not whether his Heir and Successor would prove a wise Man or a Fool,] Eccles. 2.18, 19. Solomon the Father was a Man for Wisdom, while he was but a Child in Years, short of twenty Years old, when Rehoboam the Son was but a Child for Folly when he was grown up to manly Maturity even to the Forty-first Year of his Age, 2 Chron. 12.13. and yet called a Child, &c. 2 Chron. 13.7.

Remark the Fourth: This Factious Assembly at Shechem sends for Jeroboam out of Egypt, ver. 2, 3. where he had laid lurking till Solomon 's Death, in the House of Solomon 's Brother, or Father-in-Law, who nourished this Serpent in his Bosom, that stung so fatally Solomon 's Successor, &c. This Jeroboam comes to Shechem (the place stained with Perficiousness of old) and becomes the Mouth of this many-headed Multitude; which would have done better, had they presented Rehoboam with the Head of this Fugitive, and Traitor to Solomon, than in making him the Head of their Faction and Rebellion. But they pitch upon him, who had been a prime Officer among them, and as one that had suffered Banishment for speaking freely for them to Solomon, and who was a mighty Man of Valour, Chap. 11.26, 28. Yea, and of the same Tribe of Ephraim also: But probably most of all, because he had God's Promise of the Kingdom by the Prophet Ahijah.

Remark the Fifth: This Seditious Assembly at Shechem sent for Rehoboam thither (as well as Jeroboam ) pretending to Crown him, and to perform all the Solemnities usual at a King's Coronation, if he would grant their Requests, but indeed intending a Defecti • n, whatsoever Answer Rehoboam should make. Jeroboam being made the Peoples Mouth, Petitions Rehoboam to ease them of the heavy Taxes his Father had laid upon them, ver. 4. This Crafty Fox had undoubtedly troubled the Waters of Israel, that he might fish the better for a Kingdom therein; therefore comes he in their Name with a design to Cavil. N.B. 'Twas true thus far, that Solomon had levied great Taxes upon them, for his many Works, Wars and Wives, but they had forgot who it was that had filled all their Coffers with such a prodigious Plenty of Gold and Silver, wherewith with cheerfully they might have born their Imposts; nor do they mention one word of the Idolatry set up among them in Solomon 's declining days, as any grievance to them. They could be thus Careful for Redress in Civil Matters, but over Careless in the Converns of Religion, brooking Idolatrous Worship well enough; which showeth how fast they Ripened for those dreadful Judgments of God, which are now hastening upon them.

Remark the Sixth, is, Rehoboam 's Answer from ver. 5, to 14. wherein Mark, 1. He begs time for Deliberation, ver. 5. no doubt but Rehoboam was perplexed to meet with this Complaint of his Father's Government in the first Place, instead of a Congratulation of him (his Son) to the Crown and Kingdom: If Rehoboam yield, he blemisheth his Father; if he deny, he endangers his Kingdom: Here he sticks, and craves three Days for Advice. This seems a Word of Wisdom, not to give a sudden Resolve in a Case of Importance, but P. Martyr calls it an Act of Imprudence; to give a raging People such a space for their Consults, seeing they now well understood the King bare no good Mind to them, otherwise he would not have delayed answering their Designs at first.

Mark 2. the Misimprovement Rehoboam made of his three Days desired: First, he consulted with Solomon 's old Counselors, ver. 6. this was a right step, had he stood to their Counsel. Their conversing so long with such a wise King, had made them wise (saith Grotius; ) With the Antient is Wisdom, &c. Job 12.12, 13. Their Advice to him was from the Advice of his Father, [ A soft Answer turns away Wrath, &c.] Prov. 15.1. Namely, [to give them now good words, and he would gain them forever, ] ver, 7. To purchase a lasting Allegiance with one mouthful of good words, (as soon spoke as bad, and no harder Task for the tongue) is an easy Price for a Kingdom.

Mark 3. But this foolish King forsook their sage Counsel, ver. 8, with whom he had consulted for fashion-sake only, being resolved beforehand to stand upon his Punctilio's of Majesty, and looking upon it as below a Royal Person to truckle to his Subjects. Therefore, Secondly, he consults with Greener Heads, than those other grave and gray-headed States-men, and these gratified his Ambitious Humour, saying, [ 'It is uncomely for a King to admit such a saucy Address of his Subjects; and 'tis but Princelike to crush this Presumption in the Egg and Embryo, &c. ] ver. 9, 10, 11.

Mark 4. When the third Day came, this young King, thus flush'd with his rash and raw headed Counsellers, spake roughly to Jeroboam and the People that came then for his Answer, ver. 12, 13, 14 He now can speak nothing but Daggers to them; every word hath its sting; nothing but Burdens, and Scourges, and Scorpions to they hear from him, being less wise, but more willful than his Father Solomon.

Mark 5. Here was a Prince and a People well met: As the latter (the People ) was all for their Penny, nothing for Purity and Piety, no complaint their Religion was corrupted with Idolatry, no Petitioning the King to begin his Reign with God, to Purge his Church of Idol-mongers, and whole Piles of Abominations, &c. So the former (the Prince ) was all for his Will and Pleasure, [sic Volo, sic Jubeo] for an absolute Sovereignty, and no doubt but Jeroboam in his Plot was well pleased with this Imperious Answer.

Remark the Seventh. There be two causes of Israel's Revolt from Rehoboam here; the first is the Causa 〈 in non-Latin alphabet 〉 , or external Cause, namely Rehoboam's roughness, one churlish Word lost him now the Ten Tribes, whom he would (but might not) recover with Sword and Blood afterwards: As his changing of Counselors from the Old to the Young, did argue great weakness of Judgment; whereas had he on the other hand changed them from the Young to the Old, this had been both his Prudence and Honor, &c. N.B. So his rash, rude, rough, rugged Answer to a People even at this Juncture, fully fledge and ripe for Rebellion, did plainly proclaim Rehoboam 's sublime Simplicity: No doubt but Jeroboam had plied his Plot warmly all the three days respite, and had prepared the People for a Combustion against that time, wherein he expected a peremptory Resolution of Rigour would drop from Rehoboam: But the Causa 〈 in non-Latin alphabet 〉 , or Internal Cause, was the great God, ver. 15. there was a wheel within a wheel, Ezek. 1.16. For, (1. God with held Wisdom from Rehoboam; and, (2.) gave him up to his young Counselors Folly; (3.) alienating the hearts of his People from him. (4) This God did moreover to show his Divine Truth in his Threatenings, to punish Solomon 's Idolatry, Chap. 11.11. God brings to pass what he had three •• ed, 1 Sam. 15.29. by the Insolency of his Son. (5.) And to vindicate likewise the Honor of his Prophet, by whom he had foretold this sad Rent, that Ahijah might not be found a false Witness, as 2 Kings 9.36. and 10.10. and in other cases. (6.) There is no evil in the City, which the Lord hath not done, Am. 3.6. as an Act of Justice in God to punish sin with sin in the unjust actions of Men. N. B. God is the supreme and most righteous Judge, and ordered all those disorders (of Rehoboam 's roughness, of the People's petulancy, of Jeroboam 's Plot, and of the young Counselor's rash Council) to his own glorious ends and purposes, by his over-ruling Providence in all these Occurrences. As sin is a punishment of sin, so 'tis an act of Justice in God to make use of it. All those aforesaid sinners acted freely according to the choice of their own depraved wills, yet all their sins do unwittingly meet together to accomplish the just Decrees of God. N B. Dr. Hall saith Excellently here, all these aforesaid Sinners might have done otherwise for any force that was offered to their wills, yet they all would no more do otherwise as they did, than if there had been no praedetermination in Heaven concerning it; that God may be magnified in his Wisdom and Justice, while Man wittingly perisheth in his own folly, Hos. 13.9.

Secondly, The Remarks upon Jeroboam, as

First, Now Jeroboam strikes while the Iron was hot, and blows up the People (now under a general disrelish of Rehoboam 's roughness into a general defection from him, and as general a Rebellion against him, crying out [ What portion have we in David, &c.] v. 16. N. B. 'It is a wonder those seditious mouths durst mention David in such defiance one would have thought that the very name of David (whom God raised up to do so much good for Israel ) might have been able enough to Conjure down that Devil of Frenzy and Fury, which now had taken possession of them, and to contain them within the due bounds of Loyal obedience; but alas, all those good turns that David had done for them, and for their Fathers before them, were so soon forgotten, as that twice here they named David in contempt, and add that absurd title to it [the Son of Jess] an opprobrious Language which they had learnt from Saul the Cast-away 1 Sam. 22.7. and from Sheba that Arch-Rebell, 2 Sam. 20.1. though' the Holy Ghost maketh an honorable mention of this Title, 2 Sam. 23.1. Psal. 72.20. Acts 13.22. and Isa. 11.1, 10. the Root of Jess, out of which Christ sprouted. Tho' David had done them no wrong, yet thus venomously they spit out their, malice against David, and against his House, saying [See to thy own House, David] and we will see to ours, &c. N. B. Then the Ten Tribes went away to their Tents, and to their Idols too, as Mr. Broughton upon Daniel observeth from the words [ Ohalchem, and Elohehem ] that so signify: And some suppose this mutiny was managed by the rude multitude, at Jeroboam 's instigation, wholly resolving to assume the Crown to himself.

The Second Remark is, Jeroboam having thus politically gained the Ten Tribes to himself, v. 16.19. the Tribe of Judah only stuck cordially to Rehoboam, and with them that part of the Tribe of Simeon that were mingled with them, and part of Benjamin, whose dwellings were within the confines of Judah; yea and the Levites, and others of the other Tribes, who set their hearts to seek the Lord in his holy Temple, 2 Chron. 11.1 • .16. and 15.9. but Rehoboam could not content himself with these few; he therefore sends his Tribute-Master Adoram to promise them ease of their Taxes, when it was too late, after himself had threatened to make them ten fold more heavy, v. 18 Herein also Rehoboam was ill-advised, seeing the sight of such an Officer (he might well think) would the rather enrage the rude rabble, the mutinous multitude were guided more by rage than by right, who, having rejected Rehoboam 's Person and Majesty, did with greater disdain renounce his message and Messenger. When Adoram (all too late) would coax the People with good words, they answered him with stones, wherewith they stoned him to death, and had Rehoboam been in Adoram 's clothes, he himself had fared no better; for those stones were thrown at him in his Officer; the Messenger suffers for his Master, and the Master suffers in his Messenger, as 2 Sam. 10.3, 4, 5, 6. 'Twas now high time for Rehoboam to betake himself to his Chariot, and make Jerusalem his Sanctuary against this Conspiracy at Shechem, and well it was, he got so well away thither.

Remark the Third, Rehoboam having recovered a refuge (by an hasty flight) in Jerusalem, takes a new step of over-hasty Advice to reduce the Rebells into Allegiance by force of Arms, &c. v. 19, 20, 21. but was Countermanded by the Lord, who sent his Prophet to prohibit him, &c. v. 22, 23, 24.

Mark 1. This was Rebellion and no better in Israel, though' Rehoboam had acted like a fool towards them, and though' it was according to the determined Counsel of God, and what God had foretold; yet because Israel acted not here with any design of fulfilling God's Will, but only to gratify their own Rebellious dispositions, therefore is it most justly styled a Rebellion, v. 19, 20.

Mark 2. Judah and Benjamin still stick fast to their Loyalty, the Example of a general Rebellion cannot make them Disloyal to the House of David; God will reserve a Remnant free from and uncorrupted with the common Contagion: An hundred and fourscore thousand of them are ready to force Israel to their due Fidelity, and to their denied Subjection, v. 21.

Mark 3. God suddenly sends his Prophet Shemaiah to forbid the Battle, v. 22, 23.24. saying [ this thing is from me, &c.] As this Rebellion was an Act of Sin, so it was from those Rebels; but as it was a punishment for Solomon 's Apostasy, Chap. 11.11. so it was from God, who challenges it here for his own work, so Rehoboam desists, &c. not doring to fight against God his Maker, though' he durst against the Multitude, &c.

Remark the Fourth is, When Jeroboam had craftily contrived to get himself made King over Israel by the Election of the People, v. 20. then he fortified Shechem, the City of his Conspiracy, and Built Penuel beyond Jordan, to be a Bulwark there, v. 25. For this fault God blames them, [ They have set up Kings, but not by me, &c.] H • s. 8.4. Israel there is worthily reproved for setting up this Usurper, though' they followed the will of God 's Decree, yet did they not do it in obedience to God 's Precept, but as hurried end way by an Ambitious and Seditious humor for easing their own burdens, and enriching themselves with the Wealth of the Kingdom, &c. N. B. However, this Usurper made Shechem his chiefest care, that had of old been seasoned with many Treasons, for which it had been ruined, and sown with Salt, Judge. 9 45. but Rebuilt again, and now became so Auspicious to this new Usurpation.

Remark the Fifth, This Civil Defection soon produced the Religious and Spiritual Defections, Jeroboam 's stolen Kingdom is not without Anxious Cares, nor his Throne without a Thorn: He feared that