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The History of the Old Testament Methodized

Samuel Cradock (1621-1706) · 567,142 words · 2521 min

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[1 Sam. 28.3, 9.] and with them he also fell upon the Gibeonites , and destroyed many of them , notwithstanding the Oath which Joshua and the Elders of Israel had sworn to them that they should live peaceably among them, Josh. 9.15. And it seems the Lord did not only tell David wherefore this famine was sent, but enjoined him to make satisfaction to the Gibeonites for the wrong they had sustained. David accordingly sending for the Gibeonites, asked them what satisfaction they would require for the wrong that had been done them, that so they might not complain any longer to God of the cruelty the Israelites had exercised upon them, nor endeavor to draw down judgments upon them, but being satisfied might pray for their peace, and the prosperity of the land which God had given them for an inheritance. The Gibeonites answered, We will have no silver or gold of any of Saul's family, neither for us shalt thou kill any man in Israel, save only those of his family who were chief actors in the destruction of our Brethren; let those of his posterity (who sought utterly to destroy us from among the Israelites ) be delivered unto us and we will hang them up in Saul 's own City (who being chosen of God's mere favor and grace to be King over Israel, turned Tyrant, and shed innocent blood ) and this we will do not out of revenge, but that by their death an atonement may be made to the Lord, and that his wrath may be appeased, and the famine removed, and that others by this example may learn to keep Covenant, and not to oppress the stranger that is taken under God's protection , see Numb. 25.4. David having (as it seems) warrant from God to give them the satisfaction they required, he promises to deliver seven of Saul 's posterity into their hands; but he would not let Mephibosheth be one of them, because of that special Covenant that was between him and Jonathan, 1 Sam. 18.3. He had likewise sworn to Saul, that he would not cut off his seed after him, 1 Sam. 24.21, 22. But God now by this his special command dispensed with him as to that Oath. So the King took the two Sons of Rizpah Saul 's Concubine, and the five Sons of Merab, Saul 's Daughter, which she had by Adriel, [1 Sam. 18.19] but were brought up, and educated by Michal her sister, (she having no children of her own) and delivered them into the hands of the Gibeonites, who immediately hanged them up on an hill near Gibeah, that all might look upon them as a fearful example of God's high displeasure against Saul and his bloody house for killing and massacring those poor men in that manner he had done. And so they were all executed and put to death together in the beginning of Barley harvest. Rizpah the mother of two of them knew (it seems) that the bodies of her Sons and of the rest that were hanged were so to remain till God should testify that he was appeased towards the land by giving them rain. David doubtless had special direction from the Lord in this matter, for otherwise 'twas against the express letter of the Law that the body should hang all night, [see Deut. 21.23.] but God having (as it seems) otherwise ordered it at this present, Rizpah that she might defend their bodies from birds and beasts resolved to watch them, and to that end she took sackcloth, and spread therewith a Tent for herself on the rock next adjoining (to defend her from the heat and weather ) and there sat (possibly with some servants attending her) in a mournful posture, watching of them till water dropt upon them from heaven; and God sent rain upon the land as was desired. David hearing what affection Rizpah had shown to her Sons that were hanged, and how careful she had been to keep their dead bodies from being torn and mangled, (that they might be decently interred) being moved by her example he began to think of showing some respect to the dead bodies of Saul and Jonathan which had been taken by the men of Jabesh-Gilead from the street of Bethshan where the Philistines had hanged them. Accordingly David ordered that the bones of Saul and Jonathan, together with the bones of these men lately hanged (whose bodies as 'tis like being putrefied, they burned off the flesh from their bones) should be buried in the Sepulcher of Kish the Father of Saul. And after that God was entreated for the land, and testified his favor by sending rain, and taking away the Famine.

2 Sam. Ch. 21. from 1, to 15.

SECT. CXCIX.

TRoubles again arise to David from the Philistines, and four battles are fought with them, wherein four Valiants of David slay four of their Giants. In the first of these David himself was engaged, and being old and faint was in great danger of being killed by one of the Sons of the Giant, but he was rescued by Abishai who killed the Giant. David 's Soldiers hereupon resolved that he should go no more in person with them to battle, lest he should be slain, and so the light of Israel be quenched, that is, their glory, splendor and joy should perish with him. See 1 King. 15.4. The next battle with them was at Gob near unto Gezer. Here Sibbechai another of David 's Worthies slew another Giant. The third battle was also at Gob, and there Elhanan another of David 's Valiant Commanders slew another Giant, the brother of Goliath the Gittite, the staff of whose Spear was like a weavers beam. The fourth was at Gath where a man of great stature came out against them and defied Israel; he had on each hand six fingers, and on each foot six toes, and was another son of the Giant Rapha, Jonathan the son of Shimea (called Shammah, 1 Sam. 16.9.) slew this vast Giant. These four fell by the hands of David and his servants. For though David did not kill any of them himself, yet their death is ascribed to him as well as to his Captains, because they fought in his quarrel and under his command.

2 Sam. Ch. 21. from v. 15, to the end.

1 Chron. Ch. 20. from v. 4, to the end.

SECT. CC.

DAvid being now delivered from all his enemies on every side both within and without his Kingdom, and calling to mind God's wonderful mercies to him, he in a grateful remembrance of them composed a Triumphant Song or Psalm of Thanksgiving that God might have the glory of all that he had done for him. This Song is the same for substance with the 18th Psalm, only there are some clauses here that are expressed there in other words, and in some places a clause is now and then added in one of them which is not in the other. So that possibly this Psalm was penned by him many years before when he was delivered from his mighty potent enemy Saul, and is here with some little alteration repeated again. In this Song, first he declares his firm confidence in God, and that he might show what an all-sufficient defense he esteemed the Lord to be unto him, he useth variety of expressions to set it forth, as not being able by one or two to express it. He calls the Lord his rock, his fortress, his deliverer, his shield, the horn of his salvation (by whose assistance he had been enabled both to defend himself, and push down his enemies) his tower, his refuge, and his savior, whence he infers that he will still trust in him, and call upon him who was worthy to be praised. Secondly, he sets forth the woeful straits and dangers he had been in; his enemies came upon him like violent floods of water, and like waves rolling one upon the neck of another, (threatening present death to him) he acknowledges their roaring rage made him afraid, but that fear drave him to God. He says that death-threatening sorrows and dangers so encompassed him, that there seemed no more likelihood for him to escape than there is of a sick man that hath the pangs of death upon him; he intimates that Saul and his other enemies had so subtly contrived his death and laid their snares so cunningly for him that all means of escaping seemed to be prevented. In these my great distresses (says he) I cried unto the Lord, and he heard me (and appeared for me) out of his Temple ; that is out of Heaven, and from thence manifested his power for my deliverance. Then the earth shook and trembled, and the foundations of heaven moved and shook because he was wroth; that is, the Lord in his hot displeasure fought against my enemies, and poured forth his vengeance upon them. This vengeance he sets forth under the similitude of a prodigious storm or tempest, when the earth quakes, and the air is covered with thick, black and dark mists, and when the Heavens send forth wind, rain, thunder and lightning ; by all which he intimates that the wrath of the Lord was evidently seen and manifested in the destruction of his enemies, as if he had sent such an horribla storm and tempest upon them, and so visibly destroyed them. The foundations of the heavens shook and were moved. In the 18 Psalm v. 7. he says the foundations of the hills moved, that is, the hills were shaken from their very foundations or bottoms. These hills are here called the foundations of heaven , because the tops of high mountains seem to touch the clouds, and the heavens seem to lean upon them. There went up a smoke out of his nostrils, and fire out of his mouth devoured, coals were kindled by it, that is, he gave forth such testimonies of his anger and indignation against mine enemies, so vehement was his wrath that even smoke seemed (to speak after the manner of men) to come out of his nostrils, and so hot a fire out of his mouth that even coals were kindled by it. He bowed the heavens also and came down and darkness was under his feet; that is, the lower part of the heavens was so affected as if God to manifest his power had come down into it, and (if we may describe him according to our weak apprehensions) under his feet in the lower region of the air, there were dark mists and clouds. He rode upon a cherub and did fly, yea he did fly upon the wings of the wind ; that is, he used the ministry of his holy Angels, and by them he raised violent and strong winds. He made darkness pavillions round about him, dark waters and thick clouds of the skies; that is, as men are wont by Tents and Pavillions to shelter themselves, and to hide themselves from the view of others, so did the Lord cast darkness and thick clouds about the place of his appearance. Through the brightness before him were coals of fire kindled; that is, the Lord sent out his flashes of lightning, with the flames whereof much combustible matter was kindled. The Lord thundered from heaven, and the most high uttered his voice, he sent out his arrows and scattered them; that is, his thunderbolts out of the clouds, as arrows from his bow. He sent out his lightning and discomfited them. The channels of the Sea appeared, the foundations of the world were discovered; at the rebuke of the Lord, at the blast of the breath of his nostrils; that is, by this raging tempest the waters and waves were raised up so high that the very channels and bottom of the Sea was discovered and laid bare. By these Hyperbolical expressions he signifies and sets forth the fierce anger of God against his enemies; then he comes to set forth the wonderfulness of his deliverance, being like a man ready to be drowned, and perish in deep waters, had not God as it were with his arm stretched out from heaven pulled him out of them: God delivered me (says he) from many enemies, yea, from my strong enemies, (such as Goliath, Doeg, Saul, and Achitophel ) who would have been too strong for me, if he had not of his great mercy helped me. In the day of calamity and distress they thought (by their subtlety) to prevent me from saving myself, and to surprise me before I was aware, so that I should not escape, (so Achitophel contrived) but the Lord was my stay, and upon him I did rely and trust. The Lord also freed me from the great straits I was in, and set me at liberty, and that not for any merit in me, but of his own free grace and mercy, and that he might graciously reward me according to my innocence and integrity; so that I may with great thankfulness say, The Lord hath rewarded me according to my righteousness , according to the cleanness of my hands hath he recompensed me; that is, according to the righteousness of my cause, and the innocence of my intentions and actions, as to my enemies, I being clear of those faults and crimes they slanderously charged me with I have kept the ways of the Lord; that is, I have desired to walk in his precepts, and the ways by him prescribed; and though I have had many slips and failings yet I have not wickedly and presumptuously resolved to go on in them, and so to make a desperate defection from God. For all his judgments and statutes were before me; that is, I have set the whole Law of God before me as the rule of my life and actions, and do endeavor to observe them one as well as another. And though I have had many failings, yet what I have done in God's service hath not been in hypocrisy or dissimulation. I was upright before him and kept myself from mine iniquity; I restrained myself from that sin , unto which I was otherwise by nature prone to fall into. Therefore the Lord hath recompensed me according to my righteousness, according to my innocence which he saw in me.

He now by an elegant Apostrophe turns his speech to God, extolling his goodness and mercy towards the godly, and his equal and just dealing with the wicked. With the merciful thou wilt show thyself merciful, with the upright thou wilt show thyself to act uprightly, with the pure thou wilt show thyself to act purely and holily, but with the froward and perverse thou wilt show thyself wayward and unpleasing, inflicting sharp judgments upon them. As they walk contrary to thee, so thou wilt walk contrary to them, crossing them in all that they go about, according to Levite. 26.27, 28. The afflicted people thou wilt save and preserve, but as for the haughty thy eyes are upon them to bring them down. He now comes to show how the Lord was his lamp that enlightened his darkness; that is, that shined upon him, and comforted him in the darkness of his afflictions, and directed him what course to take. He declares also that it was the Lord that enabled him to run thorough the thickest troops of his enemies, and by his assistance he had scaled their walls, and taken their Cities. And from his own experience he infers that the Lord is perfect in all his ways, not failing in any of his promises, and that his word is tried, and hath been proved to be true by unquestionable proof and experience. That he is a buckler and shield to defend all that trust in him. Then in a way of thankful admiration he cries out, Who is a God save the Lord? And who is a rock save our God? As for me I do declare that I have had all my stre • gth and power from him. He hath made my way perfect or plain, removing impediments, and prospering my attempts and undertakings, so that I have not failed to perfect what I went about. He makes my feet like hinds feet, that is, swift to escape danger, and to stand safe upon my high places, as hinds speedily run up to the top of inaccessible rocks and there are safe. He teacheth my hands to war, he hath given me skill in military affairs, and to skill he hath given me strength of body fit for war, so that I am able not only to draw a strong and stiff bow of steel, but if I please I can break it in pieces. Yet I ascribe nothing to myself, for thou O Lord hast given me the shield of thy salvation, that is thou hast been as a shield to me to defend me against mine enemies; and thy gentleness hath made me great; that is, by thy right hand thou hast upholden and strengthened me in the day of battle, and by thy hearing of my prayers thou hast made me great and victorious. Thou hast enlarged my steps under me, or widened my passage, given me room to walk steadily and safely in, so that I was prosperous and successful in my marches, so that I have pursued mine enemies and destroyed them, and they are fallen under my feet. Thou hast girded me with strength in battle, those that rose up against me thou hast subdued under me. Thou hast given me the necks of mine enemies, and I have prevailed against them; when they were in extremity they looked for help from man but there was none to save them, and then they cried unto God but he did not answer them. Thus being helpless I have beaten them to pieces as the small dust of the earth, and stamped them as the mire of the streets, and dispersed them as men spread dung on the ground. By which Hyperbolical expressions he intimates that he had not only subdued his enemies, but in a disgraceful manner trodden and trampled upon them. Then he acknowledges how God had delivered him from the strivings of the people, viz. in the insurrections of Absalom and Sheba, and had brought many Nations of the Heathen to be in subjection to him, and to acknowledge him for their Lord and head. Strangers (says he) will now submit themselves unto me, and neighbouring Nations will become Tributary to me; as soon as they hear of my coming against them they will yield unto me. Thus the glory and strength of the Heathens shall by little and little fade and decay, and though they be in places of strength, yet even in those close places (their fortified Cities and Towers) they shall be no less afraid then if they were only in some poor unwalled villages.

He now concludes his Song, praising God for all the benefits before recited: The Lord liveth and blessed be my Rock, and exalted be the God who is the rock of my Salvation. It is God who avengeth me and bringeth down the people under me, and who bringeth me forth and delivereth me out of the hands of mine enemies, notwithstanding all their power and policies. Thou hast lifted me up on high over those that rose up against me: Thou hast delivered me from the violent man, viz. from Saul my most violent and deadly enemy. Therefore I will give thanks unto the Lord among the heathen: that is, I will labor to spread the knowledge of thee, and so to exalt thy praise among the Heathen Nations , whom thou hast brought into subjection to me. God is the Tower of Salvation for his King, that is, he is as a Tower in which he is safe, and showeth mercy unto his anointed, unto David and to his seed for evermore; that is, God will manifest his favor to him to his posterity after him, and principally to Christ (who was to be of his seed according to the flesh, Rom. 1.3. and to all the faithful members of Christ who are also by faith his seed. See Isa. 53.10. and Heb. 2.13.

2 Sam. Ch. 22. whole Chapter.

SECT. CCI.

DAvid now towards his latter end apprehending his death approaching, in imitation of Jacob and Moses leaves behind him a kind of Testamentary Prophesy that his Kingdom and Throne should be established forever, namely in the person of the Messias, (who was to come of him according to God's Covenant, 2 Sam. 7.16.) and he Prophesies of the righteousness, glory and prosperity of that Kingdom; and these were the last words he wrote by the inspiration of the Holy Ghost for the use of the Church. In the Preface to this Prophesy, he first sets down his own Titles, saying, I am the Son of Jesse by birth, yet by the grace and favor of God exalted to be King of Israel, and who have been enabled by the Spirit of God to compose many Divine Hymns and Psalms for the benefit of the Church (and thereupon have been called the sweet Psalmist of Israel ) I David do now declare that the Spirit of the Lord did formerly speak by me, and his word was in my tongue when I uttered those Divine composures. And the same God of Israel (who is the Rock of Israel ) hath now spoken to me, and I am to declare that there shall be a ruler over men; a righteous person that shall rule them in the fear of God . And he shall reign prosperously, and still increase in glory; his glory shall be like the morning light that shines more and more unto perfect day, and shall daily increase like the grass that hath seasonably the moistening rain, and warming Sun to make it sprout up and grow. And though my house be not so with God as it should be, but I and mine have been guilty of many great sins and transgressions, yet God hath made with me an everlasting Covenant, viz. that my Kingdom and Throne shall be established forever in the person of the Messiah who shall come out of my loins, [ Ch. 7.16.] and this Covenant is well ordered in all things (for the glory of God and Salvation of man) and sure to be performed. And this promise of God that the Messiah should spring from my loins, and come into the world to save sinners, is that on which my hope of Salvation is firmly grounded, and this thing I wish and desire above all things, though God do not make the glory of my Temporal Kingdom to grow and increase. But as for those sons of Belial, those profane graceless and stubborn wretches who will not submit to the Kingdom of the Messiah, they shall be all of them as thorns plucked up and cast away, because they are so intractable that they cannot be taken with hands, but the man that shall go about to touch them had need have his hands armed with some iron glove or gantlet, and to have a staff in his hands like the staff of a Spear wherewith to thrust them into the oven. And these intractable thorns shall be burnt and consumed in the same place where they grew. Whereby (as some think) he Prophesied of the destruction of the obstinate Jews who were by the Romans destroyed in the same place or City where they lived and by wicked hands had crucified the Lord of life.

2 Sam. Ch. 23. from v. 1. to 8.

SECT. CCII.

HEre now follows a Catalogue of David 's Worthies, men renowned for valor and admirable exploits, and such as were great supports to him in all his troubles, 1 Chron. 11.10. These are the chief of the mighty men whom David had, who held strongly with him in his Kingdom, and joined with the Elders of the people to make him King. they were in all thirty seven, whereof Joab was the chief, being Captain General of the Host, 1 Chron. 11.6. Next to him were six chief Colonels, and of them the first three were above the other three. The first three were Adino, Eleazar and Shammah. This Adino was called the Eznite from the Country where he was born or bred, and the Tachmonite, or Hackmonite from his Father, being the Son of one Tachmani, or Hackmani. And also Jashobeam, or Josheph-Bassebet, because he sat in the Chair, and was President of the Council of War. Concerning his Exploits 'tis said of him, [2 Sam. 23.8.] That he lifted up his Spear against eight hundred and slew them. In the 1 Chron. 11.11. There are only 300 mentioned. Therefore either 800 were slain by him at one time, and 300 at another; or else he discomfited 800, whereof only 300 were slain outright by himself, and the rest by others, which yet are said to be slain by him, because they were slain by those that fought under him.

The Second of the first three was Eleazar one of the posterity of Ahoah a Benjamite, 1 Chron. 8.4. he was with David at Pasdammim when the Philistines were gathered together in battle against him, and there defended a field of barley against them when the rest of the people fled away, and slew so many of them that at last the people returned to the spoil of the enemy. He smote the Philistines till his hand was weary, and clave unto his sword, and was as it were glueed to the hilt of it with blood. The third of the first three was Shammah. He defended a field of lentils against a Troop of the Philistines when the people fled from them, and the Lord wrought a great victory by him. 'It is probable that this exploit against the Philistines was jointly performed by both these Captains at one and the same time, and therefore 'tis said 1 Chron. 11.14. That they set themselves in the midst of that parcel of ground and delivered it, and slew the Philistines; there being both barley and lentils in the same field. Eleazar it seems beat the Philistines from the barley-field, and Shammah from that part of it that had lentils. These three Worthies also ventured their lives to fetch David water from the well of Bethlehem, of which before at Ch. 5.18. Of the second three Abishar the Brother of Joab was chief, he lift up his spear against three hundred and slew them. Other valiant deeds he did besides, as when he went with David into the midst of Saul's Camp, 1 Sam. 26.6. and his killing the Giant Ishi-benob, whose Spear weighed three hundred shekels of brass, 2 Sam. 21.16, 17. he was the most honorable of this three, but he attained not unto the first three. The second of this three was Benaiah the son of Jehoiadah, he slew two Lion-like men of Moab, and he slew a Lion in the midst of a pit, into which it had casually fallen in the time of the snow, where the room being straight he knew he must either kill or be killed; and this he enterpriz'd not out of a vain mind to show his valor, but Heroically to destroy a noxi ••• 〈◊〉 that had done so much mischief to the Country. He slew also an Egyptian, a 〈◊〉 of great stature, five cubits high, whose Spear was like a weavers beam; he went down to 〈◊〉 only with a staff, and plucked the spear out of his hand, and slew him with his own spear. He was also Captain of the Kings guard. The third of this three seems to be Asabel, who was above the thirty , (as all those before mentioned were) there being thirty named after him. This second three attained not unto the first three, but yet were superior to all others.

2 Sam Ch. 23. from v. 8, to the end.

SECT. CCIII.

DAvid having vanquished his enemies abroad, and suppressed sundry insurrections at home, yet knowing that new wars or conspiracies might be raised against him, therefore in this time of peace he thought fit so to settle his Militia and Soldiery, that they might be in a readiness on all occasions to defend the Kingdom. In order hereunto he divided them into twelve courses, twenty four thousand in each course, who in their turns one month in a year were still in arms ready to be employed in any service for the State as the King should appoint; by which means all the able men in the Kingdom were still trained up in the use of their Arms, and there was always a sufficient number ready in arms, if on a sudden there should be any occasion for them. Jashobeam (who it seems was of the posterity of Perez or Pharez the son of Judah, Gen. 46.12.) had the preeminence of being Commander in chief over the first course for the first month. Over the course of the second month was Dodai, and Mikloth was the Captain of this course after his death. The Captain of the Host for the third month was Benaiah a principal Officer. The Captain of the fourth course was Zebadiah the son of Asahel, (who was killed in the beginning of David 's reign by Abner, 2 Sam. 2.23.) but being a valiant man, and brother to Joab and Abishai, and of kin to David, his name is put both into the Catalogue of David 's Worthies, 1 Chron. 11.26. and here into the Catalogue of chief Commanders the course possibly bearing his name, though his son was Captain of it. The names of the other Captains that were over the other courses are here also set down, as also the Princes and Rulers of the Tribes who had the chief power in the Civil Government, where thirteen are mentioned, of whom one is said to be of the Levites, and another of the Aaronites, one of the half Tribe of Manasseh, and another of the other half; the Princes of Gad and Asher are not here named, possibly they might be joined with those Tribes that bordered upon them. Then are set down who was over the Kings Treasure, and over his store-houses in the Fields, Cities and Villages, and over the Tillage, and over the increase of the Vineyards for the Wine-cellars, and over the Olive-trees, and Cellars of Oil, and over the herds in Sharon, and over the herds in the valleys, over the Camels, over the Asses, and over the Flock, and in sum all the Officers belonging to the King.

1 Chron. Ch. 27. whole Chapter.

SECT. CCIV.

THE Lord being again angry with the Israelites for their wickedness, (possibly for their pride, carnal security and confidence in their number and strength) he moved David against them, that is, he let Satan loose to tempt him to pride and carnal confidence in the multitude and strength of his subjects, and left him to himself, that he might be foiled by Satan. And accordingly Satan stirred up David in the pride of his heart to number the people that God might take occasion thereby to bring upon them that judgment which he intended, and which both King and people for their sins deserved; and hereby wrath came upon Israel, upon the King in the loss of his people, and upon the people in the loss of their lives. And the King (not inquiring of God as he should have done in a matter of such moment) spake to Joab and the Rulers of the people to go through all the Tribes of the children of Israel from Dan to Beersheba, and to number the people, (viz. all that were fit for war) and to bring their number to him. Joab civilly addressing himself to the King, The Lord thy God add unto thy people an hundred fold how many soever they be, and if it be agreeable to his holy will mayest thou thyself live to see it. But give me leave humbly to ask thee, why hast thou set thy heart upon this thing? There is no necessity at all to inquire how many thy people be, seeing how many soever they be they are all thy servants, and ready to be employ'd at thy command; and therefore if thou dost this thing I am afraid thou wilt be a cause of trespass unto Israel; and wilt hereby occasion them to be too carnally confident, and to rely too much on the arm of flesh. But the King declared he would have it done though Joab and the Captains that were with him did what they could to dissuade him from it. Joab seeing the King so bent upon it like a servile Courtier, (though the Kings command was abominable to him, 1 Chron. 21.6. and his judgment against it, and his mind did presage that some judgment would come upon the Kingdom for it) yet to please the King he and the Captains with him set upon it; and so taking their journey towards the East, they passed over Jordan and began the work at Aroer a City of the Gadites situate on the river Arnon, thence marching to Gazer, they passed Northward and entered into Gilead, and so came to Dan in the North of Palestine, and then turned towards the Mediterranean Sea, and so came along the Northern Coasts by Zidon and Tyre, and then came to the South of Judah even to Beersheba; and so after nine months and twenty days Joab came to Jerusalem and gave in the sum of the number of the people unto the King. The sum that he gave in as it is here set down, 2 Sam. 24.9. was in Israel eight hundred thousand valiant men that drew the sword, and in Judah five hundred thousand. But in 1 Chron. 21.5. 'tis said he gave in the number of Israel eleven hundred thousand, and in Judah only four hundred, threescore and ten thousand; so that here is a double diversity, three hundred thousand short in the one, and thirty thousand over in the other. For the reconciling of this some think that Joab when he gave in the account eight hundred thousand, he left out the Trained bands which were before enrolled, and did their service in Jerusalem every month, of which there were twenty four thousand for every month, which will make 288000, and left out also their Colonels, Captains, Commanders, and Officers of all sorts, which might amount to twelve thousand more, and so make up three hundred thousand, which being added to the eight hundred thousand, make up altogether eleven hundred thousand.

As for the other diversity concerning Judah, viz. that in the Chronicles he is said to have given in of them only four hundred threescore and ten thousand, and in Samuel five hundred thousand; for the reconciling of that, possibly when he came first to Jerusalem he gave in but only four hundred threescore and ten thousand, but then there was an addition of thirty thousand more out of Jerusalem, which made it up five hundred thousand: But yet he did not number Levi and Benjamin (which still joined themselves to Judah) being weary of the work, and the plague soon after breaking out, he gave it quite over. The total of all was sixteen hundred thousand; scarce a Kingdom in the world of no larger extent was ever so prodigiously fruitful.

The next morning after the number of the people was given in to the King, the Prophet Gad was sent unto him by the Lord to make known his sin, and how God intended to punish him for it: Hereupon David 's heart smote him, and he humbly confessed and acknowledged he had sinned greatly and done foolishly, and earnestly begged pardon of the Lord. The Prophet Gad tells him that the Lord was resolved severely to chastise him, but yet he would offer him his choice of three judgments, viz. either three years famine, or to fly three months before the enemy, who should overtake and slaughter his people in the flight) or three days pestilence . So that the Lord now dealt with David as a Father doth that bringeth forth three or four rods, some greater than others (though he means to use but one of them, and possibly the least ) yet thereby he doth the more scare his child, and humble him with the fear of his anger; thus the Lord shown three dreadful judgments to David, but yet he manifested so much gentleness and kindness as to permit him to choose which of them he had rather suffer. David upon this message said, I am in a great straight, for these are all such sore judgments that I know not which to choose. He knew the Pestilence might destroy as many in three days as the sword in three months, or the famine in three years, but at last he chose the Pestilence, and that because he judged it better to fall into the hands of God , (whose mercies are great) then into the hands of men. 'It is true the sword and famine are sent by God, yet in them he useth other instruments besides, and when the Lord punisheth by men he usually suffers them to deal with great severity and cruelty, even more than himself is wont to deal with when he takes them into his own hand; and this was the main cause why David chose the Pestilence; yet withal, this is to be observed, that he chose such a calamity as would not spare the Prince anymore than the people. For no antidotes or preservatives could secure him against the sword of the Angel, whereas in war he might have got into some strong fort, and in famine might have stored up provision for himself, and so have escaped; but what fence is there against the destroying Angel but only the protection of the Almighty. David therefore having chosen that judgment, the Lord sent a Pestilence from the morning of that day that Gad came first to him until the evening of the third day after, and there died of the people from Dan to Beersheba seventy thousand. And thus was David punished in the very way wherein he had sinned. His heart was proud and lifted up because of the number of his people, and now their number is sadly diminished by this sore judgment. The Angel went still on destroying, and at last stretched out his hand over Jerusalem, and as he was going to destroy that City, David and the Elders thereof being clothed in sackcloth lift up their eyes and saw the Angel standing between Heaven and Earth (near the threshing floor of Araunah the Jebusite ) with a drawn sword in his hand stretched out over Jerusalem, whereupon they fell on their faces, and Araunah and his four Sons saw the Angel also, and his Sons hid themselves through fear. Then Then David spake to the Lord, saying, It is I, O Lord, it is I that commanded the people to be numbered: It is I that have sinned, but as for these sheep what have they done? Let thy hand I pray thee be on me, and my Fathers house, but not on thy people that they should be plagued. Then the Angel commanded Gad to speak to David, that he should presently set up an Altar in the threshing floor of Araunah, and thereon offer sacrifices; intimating to him that there was no other way for them to obtain the pardon of their sins, and the removal of the present judgment, but by faith in that propitiatory sacrifice which their promised Messias was to offer up for them. The Tabernacle and the Altar of Burnt-offerings was at this present at Gibeon, but David could not now go thither for fear of the slaughter and dreadful execution that might be made by the Angel in the mean time; therefore no place at present was fitter to rear an Altar in than that where the Angel appeared with a drawn sword; and the Lord it seems would have that place as it were consecrated and endeared to the people by a sacrifice that should procure a very great blessing for them, namely the staying of this raging plague, because he determined in that very place to have his Temple built. See 2 Chron. 3.1. David accordingly went forthwith to Araunah , who seeing the King come to him attended with his servants, went out towards him, and bowed himself to the ground, and said, Wherefore is my Lord the King come unto me? The King said, I am come to buy of thee thy threshing floor, there to build an Altar to the Lord that the plague may be stayed. Araunah answered, Let the King freely take it and offer up there what sacrifices he pleases. Behold here be also my oxen which thou mayest take for burnt offerings, and take also the wooden instruments which are used in this work (which being dry will soon take fire and expedite the business) and take wheat also for a Meat-offering, I freely give thee all. All these did Araunah, as free as a Prince, profer unto David, adding, the Lord graciously accept thee and the sacrifices thou art about to offer. But the King said, Nay, but surely I will buy it of thee at a price; neither will I offer burnt-offerings unto the Lord of that which cost me nothing. So David bought of him the threshing floor, and the oxen, and materials for sacrifice for fifty shekels of silver, and David built an Altar there to the Lord, and called upon the Lord, and offered burnt-offerings, which were miraculously consumed by fire from heaven, whereby God testified his acceptance of the sacrifice, and granted his desire for the staying of the Plague; and the Lord repented him of the evil and punishment he had brought upon them; and said to the Angel, It is enough, stay now thine hand and put up thy sword into the sheath. So the Lord was entreated for the land, and the plague was stayed. Then David offered Peace-offerings on the same Altar by way of Thanksgiving for so great a mercy. And possibly God made known to David by Gad at this time that in that very place he would have the Temple built, and thereupon David purchased of Ornan the whole place or plot of ground, with all the buildings, gardens, and all things belonging to it, containing a large compass, and a sufficient circuit of ground for the building of the Temple upon it, with all the Courts thereof, and for this he gave him six hundred shekels of Gold, whereas the mere Threshing-floor with the oxen and materials of Sacrifice cost him but fifty shekels of Silver, as we said before. And possibly David might give more for it than the real worth out of his Royal bounty.

2 Sam. Ch. 24. whole Chapter.

1 Chron. Ch. 21. whole Chapter.

SECT. CCV.

DAvid now knowing that this Threshing-floor of Araunah (which he had purchased) was the place where the Temple was to be built, he said of it, This is the house of the Lord, and this is the Altar of the Burnt-offering for Israel; that is, this is the place of which God long since spake by his servant Moses that he would have an house there built, which should be the settled place of his Worship, and where there should be an Altar, (not this I have now set up but another) whereon only they should offer Sacrifices unto him, see Deut. 12.11. Not long after, it seems, he received from the Lord by the illumination of his Spirit , the pattern or model whereby the Temple was to be built, and this he set down in a draught or plat-form, and afterwards delivered it to his Son Solomon, as we shall see, 1 Chron. 28.11, 12, 13. In order therefore to the carrying on of this great work, David prepared materials in great abundance, and called the strangers that were in the land and employed them in hewing of stone and timber, and such like works. He also prepared iron in abundance, and brass without weight; that is, it was so much they would not trouble themselves to weigh it. Also abundance of Cedar-trees which he had from the Tyrians and Zidonians. And he said, Solomon my Son is yet young and tender, and the house that is to be built for the Lord must be exceeding magnificent, and must excel all others , that it may be had in higher honor and esteem than any other building in the world. And therefore though I may not build it myself, yet I will provide materials for the building of it. And so he did in great abundance before his death.

1 Chron. Ch. 22. from v. 1, to 6.

SECT. CCVI.

IN the next place by the advice of Gad the Seer, and Nathan the Prophet, [see 2 Chron. 29.25.] and calling the Princes and Governors of the people to be present to observe the order he set up, he appoints the several Officers for the service of the Temple, and ranks them into their several Orders and Divisions.

1. He distributes all the Priests that were the Sons of Aaron into two parts, viz. all the Priests descended either from Eleazar or Ithamar, Aaron's two Sons. All that were of the Sons of Eleazar (over whom Zadok was the chief) into one; and all that were the Sons of Ithamar (over whom Ahimelech was chief under Abiathar the High Priest) into the other. And there were more Heads of Families found among the Sons of Eleazar than among the Sons of Ithamar. Then he divides all these Priests into twenty four courses, in each of which there was one to be the chief or Head of the rest. And therefore he appoints sixteen of these courses among the Sons of Eleazar, and but eight among the Sons of Ithamar. Then he orders lots to be cast amongst these divisions promiscuously (not preferring those of the one lineage before those of the other ) to determine which of these courses should first serve, and which should be second, and so in order, each company being to serve a week and then to go out; as also to show which of these that were Heads of Families in each company should be the chief of that company . And so the first company was chosen by lot, and the lot fell upon Jehojarib to be Head of that Course, which was from thence called the Course of Jehojarib, and so after the same manner in the rest.

2ly, He numbers the Levites from thirty years old and upwards, and their number arose to 38000. This numbering was not like the numbering of the people, 2 Sam. 24.2. out of pride and curiosity, but out of piety and prudence, and that by a Divine command, that knowing the number of the persons he might better distribute them into several Orders.

These Levites he thus distributes:

1. Twenty and four thousand he appoints to attend upon the Priests in the service of the Temple, viz. to prepare the Sacrifices and oil for the lamps, and other things belonging to their office. These were divided into twenty four Courses as were the Priests. David also gave order before his death, v. 27. that in each Family of the Levites, all of twenty years old and upward should be taken into the service of the Temple, because they were not any longer to carry the Tabernacle and vessels thereof, and therefore such strength of body was not now necessary as was formerly required, and the service of the Temple would now one way or other employ them all, see 1 Chron. 23.24. David therefore guided by the Spirit of God, saw cause now to admit them into the Temple at that age, and possibly at first they were only as Novices and Learners admitted to behold the service of God that they might be the better acquainted with it, and after twenty five years they were to assist the Elder Levites in their particular services, and after thirty to bear offices themselves. These Levites also were to take care of the measures, viz. that the fine flower, and wine, and oil for the Meat-offerings should be given to the Priests according to the just weight and measure appointed by the Law. For to some Sacrifices there was a greater measure of these required, and to some less. See Numb. 15.4, 5, 6. and Levite. 23.13. And some think they had the overseeing of all public measures, and kept the patterns or standards of them in the Temple; whence the just shekel was called the shekel of the Sanctuary. These Levites being cast into twenty four Courses or Divisions there were lots cast who should be the first Course coming in and going out with the first Course of the Priests, and so who should be the second, &c.

2. Six thousand he appoints for Officers and Judges, these were to be dispersed into several places of the land to judge of causes that were brought before them according to the Judicial Laws of Moses, which the Levites were best skilled in. They were also to take care of the outward business, [See 1 Chron. 26.29.] viz. of those things which were to be done abroad out of the Temple, as to give judgments in doubtful matters to train up younger Levites in the knowledge of the Law, to look to the gathering and receiving such monies as were to be gathered of the people for the service of the Temple, and some of them had their charge on the West-side of Jordan, and some on the East, and more on that side than the other, because they being divided from their brethren by the river, there was the more care requisite to retain them in their obedience to the Law, and to prevent any backsliding or remissness in the Worship of God, or departure from his Law.

3. Four hundred were to be Porters to open and shut the Gates of the Temple at seasonable times, and to watch at the Gates thereof to keep out all unclean persons and things. These were also divided into twenty four Courses to attend in their turns weekly according to their courses; and the order of their courses was determined to them by lot, and by lot also were the Heads of their courses or companies appointed. And some of these had also the custody of the Sacred Treasures, viz. of the holy vessels and vestments, and the dedicate things, see 1 Chron. 26.27, 28. Obed-Edom was one of these Porters, 1 Chron. 15.18. and God exceedingly blessed him, because he received the Ark into his house, [1 Chron. 13.14.] not only with a numerous offspring, but with great prosperity in all other respects, and hence it was that eight of his Sons, (besides his Grand-children by Shemaiah ) were Heads of the twenty four Courses of the Porters. And they were mighty men of valor, their work being not only to keep unclean persons from entering the Temple, but to prevent all confusion and disorder at the resorting of the people on their solemn Festivals to the Temple, and to be a Guard unto the holy place upon all other occasions; and therefore it was requisite they should be men of might and valor.

4. Four thousand to be Singers and Players on Instruments, therewith to praise the Lord; whereof two hundred eighty eight were eminent men for skill, and possibly Teachers of the rest. These also were divided into twenty four courses, and so served about eightscore in every course, and the twenty four Sons of Asaph, Jeduthun, and Heman, (three great Masters of Music) were to be the chief Heads of their Courses or Companies, and to Prophesy with Cymbals. [See 1 Sam. 10.5. So for every Course of the Priests, there was also appointed a Course of Levite-Singers, and these were assigned to their several Courses by lot also. And as David appointed their Courses, so he gave them also Psalms penned by himself to sing, assigning some for the Sons of Asaph, others for the Sons of Jeduthun and Heman, as by the Titles of many Psalms does appear .

1 Chron. Ch. 23. from v. 2, to the end.

1 Chron. Ch. 24. whole Chapter.

1 Chron. Ch. 25. whole Chapter.

1 Chron. Ch. 26. whole Chapter.

SECT. CCVII.

SOlomon being now about twenty years of age, Rehoboam is born to him of Naamah an Ammonitish woman, as appears by Rehoboam 's age at the beginning of his reign, 1 King. 14.21. where 'tis said, He was forty one when be began to reign.

We are now come to the first Book of Kings: The united State of the Kingdom of Israel as it began under King Saul, and increased under King David hath been described in the two Books of Samuel, and how it came to its height under King Solomon is described in the Eleven first Chapters of the first Book of Kings, and how it came to be divided, and upon that division decreased, and came to ruin at last, we shall find described in the remaining Chapters of these two Books.

The first Book of the Kings contains an History of 126 years, viz. forty years of Solomon 's reign over all Israel; after him the Kingdom being divided, we have from Chap. 12. to the end, the Lives and Acts of four Kings of Judah, and eight Kings of Israel, according to this following Scheme.

Solomon reigned forty years over all Israel.

Kings of Judah. Kings of Israel.
Years. Years.
Rehoboam 17 Jeroboam 22.
Abijam 3. Nadab 2.
Asa 41. Baasha 24.
Jehoshaphat 25. Elah 2.
Zimri seven days.
Omri 12.
Ahab 22.
Ahaziah 2.

SECT. CCVIII.

DAvid being now seventy years of age, and broken with continual cares, wars and troubles, was grown so weak and feeble that applying warm clothes would hardly keep any heat in him; whereupon by the advice of his Physicians a well-complexioned-young-Virgin was sought out for him, who (being taken by him as a wife or concubine ) might lie in his bosom and cherish him. And such an one was found out, viz. Abishag the Shunamite who did accordingly lie in his bosom and cherish him, and ministered unto him, but he knew her not.

2 King. Ch. 1. from v. 1. to 5.

SECT. CCIX.

A Donijah David 's Eldest Son now living seeing his Father decline so fast, began to have aspiring thoughts after the Crown, and understanding that Solomon was designed to succeed his Father, he resolved to prevent it if he could by making himself King before his Fathers death. In order hereunto he provides himself chariots and horses, and fifty men for a guard as his brother Absalom had done before him. And 'tis like his Fathers former over great indulgence to him did the more embolden him, though it also aggravated his fault that he durst do a thing so contrary to his Fathers mind who had been so kind to him. He was also a goodly man of person, and as that might be one cause that made David so much to dote on him and Absalom, so it made him the more acceptable to the people. In order therefore to the carrying on of his design he consulted with Joab the General of the Army, and with Abiathar the High Priest about it, who it seems encouraged him in it, and promised him their best assistance. But Zadok and Nathan, and Benaiah Captain of the Kings guard with the mighty men that were under his command, joined not with him. Adonijah having the General of the Army and the High Priest on his side, he now thus contrives his matters: He makes a great Feast near Enrogel on the East-side of Jerusalem, to which he invites all his Brothers the Kings Sons except Solomon, and all the Officers and people of the Court that he thought would join with him, intending there to be Installed King. Nathan hearing of this, went immediately to Bathsheba and asked her if she did not hear that Adonijah reigned, and took upon him to be King? She was strangely surprised at this, having heard nothing of it. He advises her if she intended to save her own and her Sons life to go presently to the King and to ask him whither he did not swear solemnly to her that Solomon should reign after him? And if he did, how was it that Adonijah took upon him to be King? surely it is without the Kings privity and consent. And (says Nathan ) while thou art speaking to him I will come in and confirm thy words, and further add what I conceive requisite to be added. Bathsheba accordingly went to the King, and making a very low reverence to him she told him that he had solemnly sworn to her that Solomon her Son should reign after him, but behold (says she) Adonijah has at this very time made a great Feast, to which he has invited the Kings Sons, and Joab and Abiathar in order to be by them Installed King. And my Lord, O King, the eyes of all Israel are upon thee to observe whom thou wilt declare for thy Successor in the Kingdom, and the people are generally inclined to yield to that which thou shalt determine therein; and if thou dost not confirm what thou didst formerly swear concerning Solomon, when thou diest, I and my Son shall be counted Traitors, and accused for endeavoring to get the Kingdom from Adonijah. While she was speaking Nathan came in, who bowing himself before the King with his face to the ground, in a respectful manner asked the King whither he had appointed that Adonijah should succeed him in the Throne? I do assure thee (says he) he hath made a great Feast this day, and to it hath invited the Kings Sons, and Joab and Abiathar, and many Captains of the host, and behold they eat and drink before him, and say, God save King Adonijah. Surely this is not done with thy allowance, for matters of so great moment thou didst not use to transact without consulting me first about them. Then the King called for Bathsheba and said to her, As the Lord liveth who hath redeemed me out of all former distresses, as I sware to thee that Solomon should sit on my Throne after me, so it shall be. Then Bathsheba bowed her face to the earth, and said, Let my Lord King David live forever. As if she should have said, Long may the King live, and I wish if it were the will of God, we might never lose him. Then the King called for Zadok, Nathan and Benaiah, and commanded them to take with them his Life-guard, viz. the Cherethites and Pelethites, and to set Solomon on his own Mule, and to carry him to Gihon , and that Zadok the Priest and Nathan the Prophet should there anoint him King over all Israel, and when that was done they should blow with the Trumpet, and say, God save King Solomon; and then (says he) ye shall attend him back in state to Jerusalem that he may come and sit on my Throne, and be thereby declared King in my stead. For I have appointed him to be ruler over Israel and over Judah . Benaiah the Son of Jehoiada hearing the King speak thus, answered in his own and the name of the rest, Amen, The Lord God confirm what the King hath said. As the Lord hath been with my Lord the King, so may he be with Solomon also, and make his Throne greater than the Throne of his Father. Then Zadok, Nathan, Benaiah, and the Kings Life-guard carried Solomon to Gihon, and there Zadok the Priest anointed him with oil taken out of the Tabernacle, viz. the Tabernacle which David had set up for the Ark, 2 Sam. 6.17. for oil being kept there for several holy uses, Zadok took an horn full of it and therewith anointed the King. Which done they blew the Trumpet, and all the people there present shouted, God save King Solomon. Then they carried him in state towards Jerusalem, and the people followed after piping with Pipes, and rejoicing with great joy, and they shouted so loud that the earth even rent with the sound of their acclamations. Adonijah and the company that were with him just as they were concluding their great Feast heard this extraordinary noise and acclamation, and Joab heard the sound of the Trumpet, and wondered what the matter was, and thought there might be some uproar in the City; but immediately Jonathan the Son of Abiathar came to them, Adonijah seeing him, O come in (says he) for thou art a good man and bringest good tidings. The tidings (says Jonathan ) that I bring are that David hath made Solomon King, and Zadok; Nathan and Benaiah have anointed him in Gihon, and they came up with him from thence rejoicing and shouting so loud that the City rang again, and this is the noise ye heard; and Solomon sits now on the Throne, and is in actual possession of the Kingdom; and the Kings servants came and blest our Lord King David, and rendered him humble thanks for setting Solomon on the Throne, and prayed that the Lord would make the name of Solomon more famous than he had made David's, and his Kingdom greater; and the King bowed himself upon his bed and worshipped, and praised God, saying, Blessed be the Lord God of Israel who hath settled my Son Solomon this day on my Throne, my own eyes seeing it. The Guests that were with Adonijah hearing this, had enough of their Feast, and began to be sore afraid, and got themselves away as fast as they could to their own houses, leaving Adonijah to shift for himself. Adonijah then not well knowing what to do, and being sorely afraid that Solomon would take away his life, he fled to Gibeon where the Tabernacle of Moses now was, 1 Chron. 21.29. and there took hold on the horns of the Altar. For though we read of no express Law that God ever gave to his people that those that fled to the Altar should be there secured, yet that it was a custom for malefactors to fly to the Altar as to an Asylum or place of refuge, may be gathered from Exod. 21.14. and the Altar being the place where God did show forth the riches of his grace in accepting a sacrifice for sin, this hanging upon the horns of it was a kind of pleading that mercy should be shown them for God's sake. And accordingly Adonijah fled to the Altar, and being there he desireth that King Solomon (so he acknowledgeth him) would swear to him that he would not put him to death. Solomon sent him word that if he would show himself a worthy man, and a loyal subject for the future, not an hair of his head should fall to the ground; but if he appeared to be wicked and disloyal after this, he should surely die. Upon this promise they brought Adonijah from the Altar to Solomon, to whom he bowed himself, and Solomon bad him go to his own house, and there live peaceably and quietly.

1 King. Ch. 1. from v. 5, to the end.

SECT. CCX.

DAvid having now caused Solomon to be anointed King, he giveth him in charge the building of the Temple, speaking to him after this manner: My Son, it was in my heart to build an house for the Lord, but the Lord would not permit me to do it, because I had been engaged in many wars, and had shed much blood , and so was not so fit to build a Temple to him, which was to be a figure of the Messias the Prince of Peace. But he said to me, a Son shall be born to thee who shall be a man of rest, and I will give him rest from all his enemies round about; his name shall be called Solomon, that is, peaceable, for I will give peace and quietness to Israel in his days, he shall build an house for my name, he shall be my Son, and I will be his Father, and I will establish the Throne of his Kingdom over Israel forever; that is, for a long time, and as long as the Kingdom of Judah shall continue, one of Solomon 's posterity shall sit in the Throne of David . Now (my Son) the Lord be with thee and prosper thee, that thou mayest build the house of the Lord thy God, as he hath said thou shalt do. And the Lord give thee wisdom and understanding, and give thee charge concerning Israel, that is, give thee Divine direction and counsel, to instruct and direct all thy people, that thou mayest keep the Law of the Lord thyself, and teach others to keep it, viz. the statutes and judgments which the Lord first revealed to Moses with a charge that he should reveal them to the people. Be strong therefore and of good courage, dread not nor be dismayed at the difficulties thou mayest meet with. I have myself met with many troubles and great molestations in my government from enemies abroad, and insurrections at home, and yet I have so set my heart on building this house for the service of God, that I have even in my troubles gathered a great treasure together for this work, viz. an hundred thousand talents of Gold, and a thousand thousand talents of silver, and brass and iron without weight, and abundance of timber and stone, to all which thou thyself mayest add if there be occasion. Moreover I have provided for thee all manner of workmen and cunning artificers for every manner of work appertaining thereunto. Arise therefore and be doing and the Lord be with thee.

1 Chron. 22. from v. 6, to 17.

SECT. CCXI.

DAvid then assembles to Jerusalem all the Princes and Rulers of the Tribes, all the Captains and Commanders of the Army, together with his own Sons, and his servants and Officers; and in this general Assembly of Princes and people standing upon his feet (though possibly supported by some of his servants) he made his last and farewell speech and exhortation unto them: He begins, Give ear unto me my brethren and my people, it was very much in my heart to build an house for the Ark the footstool of God, and I made considerable preparations in order thereunto. But God said to me by Nathan the Prophet, Thou shalt not build an house for me because thou hast been a man of a war. The Lord may choose and employ whom he pleases in any service he has to do; none can justly say to him why dost thou so. Among our twelve Tribes he chose the Tribe of Judah (who was the fourth Son of Jacob, Gen. 29.35.) that out of it a King should be taken to rule over his people. In the Tribe of Judah he chose the house of Jesse my Father which was none of the greatest families of the Tribe, [1 King. 12.16] and of that family he chose me the youngest of eight Sons [1 Sam. 16.11.] to be King over Israel forever, that is, as long as I lived. And now of all my Sons he hath chosen Solomon (who has six brothers elder than himself, see 1 Chron. 3.4, 5. ) to sit upon the Throne of this Kingdom after me, which in a peculiar manner belongs unto him. And he hath promised to be a Father to this my Son Solomon and to establish his Kingdom forever (that is for a long time) if he be careful to keep his commandments and statutes as he does at this day. Now in the presence of this great congregation (the representative body of Israel, who are the Lord's peculiar people) and in the audience of God himself who heareth this charge that I give you, I solemnly exhort you all to keep the commandments of the Lord your God, which are made known to you, and if you be ignorant in anything that belongs to your duty, seek to be instructed in it, that you may quietly possess this good land and leave it for an inheritance to your children after you from generation to generation.

Having ended his Exhortation to the Princes and people, he now turns his speech to Solomon, saying, And thou Solomon my Son, know thou the God of thy Father and serve him with an upright heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations and workings of the thoughts. If thou seek him, he will be found of thee, but if thou forsake him by a total and final apostasy, he will renounce thee and cast thee off forever. Take heed therefore to thyself and to thy ways; and seeing the Lord hath chosen thee to build an house for his name, which is to be to him for a Sanctuary wherein his Ark is to rest, be thou strong and courageous, and see that thou frame it according to this pattern that here I now give thee. Behold this is the pattern of the whole building, as it was revealed to me by the Spirit of God, this is the model of the Porch, and the distinct parts of the Temple, and of the place of the Mercy-seat, as also of the Chambers, Treasuries, inward Parlors and Courts; and here I give thee also the order and courses of the Priests and Levites, and what work and service they are to perform in the house of the Lord. I give thee also a pattern of all the sacred utensils and vessels that are to be made for the service of the Temple. As for the vessels that are to be made of Gold I have weighed out so much Gold as will be sufficient to make them, and as for the vessels of silver I have also appointed a sufficient quantity of silver. I have appointed gold for the Candlesticks , and Tables of show-bread, and for the bowls, cups and basons, and for the Altar of Incense, and for the chariot of the Cherubims that are to spread out their wings and cover the Ark; all this the Lord made me to understand through his good hand upon me, and gave me this pattern in writing by his Prophet Nathan. Therefore be thou strong and of good courage, fear not nor be dismayed, for the Lord God even my God will be with thee, he will not fail thee nor forsake thee, but carry thee on till thou hast finished all things belonging to the Temple, and the service thereof. And the Priests and Levites in their several courses will assist thee in what belongs to them; and thou wilt have many skillful artificers that will readily assist thee about things of Gold, Silver, Brass, Wood, or any other materials. And I doubt not but the Princes and all the people will be wholly at thy command.

Then David turned his speech again to the whole Assembly, and said to them, Solomon my Son (whom God alone hath chosen to succeed me) is yet young and tender, & the work that he is to do is great. For this Palace or Royal Temple that he is to build is not to be built for man, but for the Lord God, and therefore must be most magnificent. As for myself, I have provided with all my might, and to the uttermost of my power for the building of it, and the finishing of all things appertaining to it. And I declare before you all (not out of pride or ostentation, but to stir you up to follow my example) that I have provided gold and silver, and brass and iron, and timber, and marble stones in abundance for this great work; yea I have provided all manner of precious stones, as Onix-stones, and glittering stones of divers colors. Yea, I have so set my heart on the building of this house for God, that I have of my own proper goods (which I had gathered for myself , after I had consecrated to God his part which was the greatest) given three thousand talents of Gold, viz. of the Gold of Ophir, seven thousand talents of refined silver. The gold is for to overlay in thin plates the walls of the Temple, and the silver to overlay the walls of some particular rooms in the houses and buildings adjoining. And now let me exhort you all to follow my example, and to assist my Son with heart and hand, with your counsel and with your purses in this great work. And truly you have great reason to do it. Is not the Lord your God among you to bless you? Hath he not given you rest on every side? Hath he not given the people, the inhabitants of the land, into my hand, so that they peaceably submit to my government? Is not the land subdued before the Lord and before his people, so that being freed from their enemies they may quietly enjoy their possessions? Therefore set your hearts to seek the Lord your God, and faithfully to serve him. Arise and build the Sanctuary of the Lord your God, and bring the Ark and the holy vessels of God into it. And now let me see who among you is willing to fill his hand with gifts this day, and freely to offer them to the Lord for the building of this house.

Upon this motion of the Kings, the Princes, Rulers and Captains, and all sorts offered very willingly and liberally for the service of the house, and 'tis like subscribed what they intended to give, and that which they gave amounted to five thousand talents of Gold, and ten thousand drams, and ten thousand talents of silver, and eighteen thousand talents of brass, and one hundred thousand talents of iron. And they that had precious stones gave them to the Treasure of the house of the Lord for this sacred use. And there was great joy among all the people, because of the great willingness and forwardness that was in all sorts to contribut to this work. And David also rejoiced exceedingly at it, and was much pleased with their large, free and willing contribution. Whereupon he brake out into an holy and zealous praising of the Lord for it, and said, Blessed be thou Lord God of Israel our Father, forever and ever. To thee, O Lord, belongs greatness, power, glory, majesty and victory: For all that is in heaven or in the earth is thine: Thine is the Kingdom, O Lord, and we do willingly exalt thee, and acknowledge thee to be head above all, and higher than all: Both riches and honor come from thee, and thou reignest over all, and in thine hand is power and might: In thine hand it is to make great, and to give strength to all to whom thou pleasest. Now therefore, O Lord, we exalt and praise thy name for thy glorious excellencies, and thy benefits conferred on us: But who am I, and what is my people that we should have hearts and abilities to offer so freely and so largely as we have done? And yet we have no manner of cause to boast or glory: For all things come of thee, and of thine own have we given thee: We do acknowledge that we are not proprietors of the goods that we possess, but only thy stewards: The land we dwell in is thine, we are but strangers before thee, and sojourners as all our fathers were: And our days on the earth are as a shadow, and there is no abiding for us here; and therefore seeing we are to continue but a short time in this life, and have but a short enjoyment of the things of this world, how can we better dispose of them than for thy service, who art able to give us in exchange for them an eternal inheritance in thy Kingdom. O Lord, we do willingly acknowledge that all this great store we have provided for the building of an house for thy holy name was given us by thy free bounty, and is all thine own, and therefore we present unto thee only what thou thyself didst first give us. I know, O Lord, thou triest the heart, and hast pleasure in uprightness: As for myself in the uprightness of mine heart I have willingly offered all these things; and now to my great joy and comfort I have also seen this people here present to offer willingly unto thee: O Lord God of Abraham, Isaac and Jacob our Fathers, I pray thee keep and preserve this holy zeal in the minds and hearts of this people, and establish their hearts and make them ever firm to thyself: And give unto Solomon my Son an upright heart to keep thy commandments, testimonies and statutes, and to do all things required of him, and enable him to build and finish this stately Palace for thy name for which I have made so great provision.

David having ended his prayer, he called to the whole Congregation to bless the Lord, which accordingly they did with loud acclamations, and bowed down their heads and worshipped the Lord with divine honor and adoration; which being done they bowed themselves to the King and paid him civil honor and respect and so departed. The next day they sacrificed Sacrifices, and offered Burnt-offerings unto the Lord, namely a thousand bullocks, a thousand rams, and a thousand lambs, with the drink-offerings appertaining to them, which they offered in the name of all the people, and in such abundance that all the Israelites there present might eat of the Peace-offerings that were then offered. And they did eat and drink before the Lord that day with great gladness of heart, and anointed Solomon a second time King, his first anointing having been done on the sudden, and almost in a tumultuary manner, and in the sight only of a few, who did it hastily to prevent Adonijah from making himself King; and therefore this second anointing was done more publicly and more solemnly in the sight of the Princes and Rulers, and in a great Assembly of the people. And they anointed him unto the Lord, that is, devoted him solemnly unto the Lord, and to be the Ruler of his people under him. Then they anointed Zadok to be High Priest instead of Abiathar who had joined with Adonijah, and this was the rather done (as we may suppose) because the High-Priesthood was now translated into another Family. For Abiathar was of the race of Eli, and descended from Ithamar, second Son of Aaron, and Zadok was descended from Phineas who was descended from Eleazar his eldest Son, and so the High-Priesthood reverted from the family of Ithamar to that of Eleazar as was foretold by God it should come to pass, 1 Sam. 2.33, 35. After this Solomon sat on the Throne of the Lord, viz. on that Throne to which God had by his especial Providence advanced him, and the disposal of which the Lord in a more peculiar manner challenged to himself. See Deut. 17.15. And Solomon after this was very prosperous, and all Israel obeyed him, and all the Princes and mighty men, and all the rest of David 's Sons submitted themselves unto him. And the Lord magnified him exceedingly in the sight of all Israel, and bestowed on him such royal majesty and greatness as no King of Israel either before him or after him ever had.

1 Chron. Ch. 28. whole Chapter.

1 Chron. Ch. 29. from v. 1, to 26.

SECT. CCXII.

NOW the days of David 's departure out of this life drew nigh, therefore calling for his Son Solomon, he said to him, I am going the way that all men living upon the earth must go: Be thou therefore courageous, and though thou be young in years, yet show thyself a man in understanding, and keep the charge of the Lord thy God, to wit, the commandments which he hath given in charge to be kept, and walk in his ways, and keep his statutes, his judgments and testimonies (whereby he testifies what he would have done and observed) according as they are written and prescribed in the Laws given by Moses, that so thou mayest prosper in all that thou dost, and in all businesses thou settest thyself unto. And so the Lord may be pleased to confirm his word which he spake unto me saying, If thy children take heed to their way to walk before me in truth and sincerity, with all their heart, and all their soul, there shall not fail thee a man on the Throne of Israel; that is, there shall not fail a man of thy posterity to sit upon thy Throne . I have now only three things more to give thee in charge before I die: The first is concerning Joab, thou knowest how insolently he carried himself towards me, and how treacherously he slew those two great Capteins Abner and Amasa, after I had engaged my faith to them both that they should be safe; which wicked practice of his was enough to make the people think that I had secretly an hand in it, though I can truly say, my soul abhorred it. Nay he shed the blood of war in peace, that is, when there was peace made with these two great men; he slew them as if they had been in open hostility against me. And he put the blood of war upon his girdle, that is, He put up his sword all bloody into its scabbard (that hung at his girdle), and the very shoos on his feet were stained with their blood; so impudently he carried out those base murders; therefore I charge thee wisely to observe him. He is of a turbulent spirit, and in all likelihood thou wilt have at one time or other just occasion against him. And though he hath been General of my Army almost all my reign, yet let not his hoary head go down to the grave in peace, but when thou findest just occasion against him, cut him off by the sword of justice, and so let the blood of Abner and Amasa be revenged upon him.

2ly, I would have thee to show kindness to the Sons of Barzillai the Gileadite, for they came and brought provisions for me and my followers when I was forced to fly from thy brother Absalom, and therefore let them be of the number of those that eat at thy Table, 2 Sam. 17.28, 29.

3ly, Thou hast with thee Shimei the Benjamite, who reviled me, and cursed me with a bitter curse when I was in great distress flying towards Mahanaim, and called me a bloody man, and did in effect say I had been the cause of the death of Saul and all his Sons, and charged me with crimes I never was guilty of; yet afterwards he met me at Jordan and humbled himself, and acknowledged his fault, and I sware to him by the Lord that I would not put him to death. But though I (for my time) pardoned him, yet if he shall attempt anything against thee after my decease, hold him not guiltless. Thou art a wise man and knowest what thou oughtest to do unto him, and if he trespass again and thou findest any other just occasion against him, bring down his hoary head to the grave with blood, and cut him off by the sword of justice .

David having thus instructed his Son in a short time after departed this life and slept with his fathers, that is, died as his fathers and predecessors had done before him, having reigned in Hebron seven years and six months, and thirty three years in Jerusalem over all Israel (forty years in all) and having made his Son Solomon King in his stead about half a year before his death. He died in a good old age, full of days, riches and honor; he died in the seventieth year of his age, no King in Israel or Judah after him attaining to his age . He was buried in his own City of Zion, viz. in that part of Jerusalem where he had built a Palace for himself, 2 Sam. 1.2. and kept his Court, and which he had taken out of the hands of the Jebusites, and had built and enlarged, and from thence was called after his name the city of David. His Sepulcher it seems was made of such durable materials, and so well kept and repaired time after time by his posterity, that it was strangely preserved notwithstanding Jerusalem was so often sacked and burnt; for it continued unto the Apostles times as the Apostle Peter tells us, Act. 2.24. Men and Brethren let me freely speak to you of the Patriarch David, that he is both dead and buried, and his Sepulcher is with us unto this day; and this was above a thousand years after David was buried. Now as to the Acts of David first and last, behold they are written in the Book of Samuel the Seer, and in the Book of Nathan the Prophet, and in the Book of Gad the Seer, that is, the Acts of David were related in the History or Books of Samuel which were written by Nathan the Prophet, and Gad the Seer, who set down all the passages of his reign, and his valiant acts, and the victories obtained by him or his commanders, and the prosperities and adversities of his time and reign either in his own Kingdom, or the Kingdoms adjoining to him which he subdued and conquered .

2 King. Ch. 2. from v. 1. to 12.

1 Chron. Ch. 29. from v. 26, to the end.

SECT. CCXIII.

DAvid was styled the sweet Psalmist of Israel, 2 Sam. 23.1. for he composed many Divine Hymns and Psalms for the benefit of the Church which we have in the great Volum of the Psalms, but he was not the Author of them all. The Jews anciently divided this great Volum or Book of the Psalms into five lesser. According to which division the first Book of the Psalms reached from Psalm the first to the end of Psalm the 41, and concludes thus, Blessed be the Lord God of Israel from everlasting to everlasting, Amen and Amen. All these by their Titles are declared to be David's, excepting 1, 2, 10, 33. and as for the 2d, that is declared to be David's in Act. 4.25, 26. Hereupon its probably conceived that the other three were his also, and that this first Book was all written by him, and by him disposed into this order in which now it is.

The second Book begins at Psalm 42, and reaches to the end of Psalm 72, (containing 31 Psalms ) and closes thus, Blessed be his glorious name forever, and let all the earth be filled with his glory, Amen and Amen. The prayers of David the Son of Jesse are ended. Nineteen of these were composed by David, as the Titles of them do evince. Probably David collected and disposed in order this Book also.

The third Book begins at Psal. 73, and reaches to the end of Psalm 89, (comprehending 17 Psalms ) and concludes thus, Blessed be Jehovah forever, Amen and Amen.

Of these seventeen only one is ascribed to David; one to Heman; one to Ethan; three are directed to the Sons of Corah, no Penman being named; eleven are ascribed to Asaph .

The fourth Book begins at Psalm 90, and reaches to the end of Psal. 106, (comprehending also 17 Psalms ) and concludes thus, Blessed be the God of Israel from everlasting to everlasting, and let all the people say, Amen. Hallelujah.

Of these one is ascribed to Moses; two to David; fourteen have no author mentioned in their Titles.

The fifth Book begins at Psalm 107, and reaches to the end of Psalm 150, comprehending 44 Psalms, and concludes thus, Let everything that hath breath praise the Lord. Hallelujah.

Of these fifteen are in their Titles ascribed to David, and not one of all the rest ascribed to any particular Author. So that of all the Psalms we reckon to David only seventy eight. Many of these Psalms, viz. 125 have Titles, and 25 of them have none.

One of these Psalms (viz. the 90th) was composed before David was born, and some of them long after he was dead, as Psalm 45.74.83.126.137. Some think this Book of Psalms was put into this form and order it now has by Ezra; others think it was thus disposed after the return of the Jews from Babylon. But of these things (seeing we have no certain foundation to build upon) we shall not peremptorily determine.

SECT. CCXIV.

SOlomon now sat upon the Throne of his Father David, and his Kingdom was greatly established, for the people were generally well pleased with his advancement to the Crown. But it seems Adonijah (being assisted by Joab and Abiathar ) had still a design to wrest the Kingdom from him. And for the better carrying on of that design he resolved (if possible) to marry Abishag his Fathers late wife or concubine, thinking thereby to enlarge his interest, and gain a fairer pretence for what he designed: In order hereunto he addresses himself to Bathsheba the Kings mother; she was at first a little startled at his coming to her, considering his former design to get the Crown, and therefore asked him whether he came peaceably? He answered very peaceably; for he came humbly to request a favor of her, which was this, Thou knowest (says he) that I being the Eldest Son surviving of my Father, by birthright the Throne of the Kingdom belonged unto me; and the people looked upon me as heir apparent to it, but now (by God's own appointment) the Sovereignty is diverted another way and become my Brother Solomon's . And seeing I am now fallen from so great an expectation, I hope thou wilt compassionate my condition, and wilt please to beg one favor of the King for me, (which I question not but he will readily grant unto thee) which is this, viz. that he would please to permit me to marry Abishag the Shunamite. Bathsheba (though a wise woman as appears by the counsel she gave her Son, Prov. 31.) yet not diving into the bottom of the design, readily undertakes to speak to the King in his behalf. Accordingly she went to the King, who being set upon his Throne, as soon as he saw her, he rose up and bowed himself with great reverence unto her, and then conducting her to his Throne caused a seat to be set for her on his right hand; where being set, she told him she had one small request to make to him which she desired him not to deny her. He told her he would not, provided that what she desired were just and safe for him to grant. Then she said, I pray thee let Abishag the Shunamite be given to thy brother Adonijah to wife. Solomon startled at this, replies, Ask for him the Kingdom also (for he is my Elder Brother ) yea for him, and for Abiathar, and for Joab, that they may share it among them. He seems to wonder at the strangeness of the request, to wit, that Adonijah should desire her for his wife that had lain in his Fathers bosom, which was plain incest. And probably the intention of Adonijah was discovered to him either by some special instinct of the Spirit of God, or some secret intelligence which he had gotten, and therefore he said, Ask for him the Kingdom also, &c. As if he should have said, He has already the plea of an Elder Brother, and has Abiathar and Joab on his side, if he can strengthen himself by this marriage, he will not then fear to show himself, and endeavor to get the Kingdom for himself, and then Abiathar and Joab will King it under him. Then falling into a passion he said, God do so to me, and more also, and bring upon me greater misery than I dare now mention, [see Ruth 1.17] if I do not make it appear to all the world that Adonijah hath spoken this word against his own life. For as the Lord liveth who hath set me on the Throne of my Father, and made me a family and Court according to the dignity of a King, (as he promised, 2 Sam. 7.12, 13.) Adonijah shall surely this day be put to death. So he immediately gave order to Benaiah Captain of his Guard to fall upon him and kill him, which accordingly he did . Then sending for Abiathar he told him, He was worthy to be put to death also for thus joining with Adonijah in this conspiracy, but (says he) I will not at this time put thee to death, because thou didst bear the Ark of God before my Father David, and hast been a great sharer with him in all his afflictions and sufferings; therefore get thee to Anathoth a City in the Tribe of Benjamin (which with the fields about it belongs to the Priests ) and there live a private life, and meddle no more with the Priesthood or Civil affairs.

And thus Solomon by thrusting out Abiathar from his office, and placing Zadok in his room, fulfilled the word of the Lord which he spake concerning Eli [1 Sam. 2.31.] when the Tabernacle was at Shiloh, and concerning Phineas [Numb. 25.13.] These things being thus transacted, tidings came presently to Joab that Adonijah was slain, and Abiathar confined to Anathoth, whereupon being conscious of his own guilt in joining with Adonijah in his aspiring to the Crown, (though he would not join with Absalom in the like case) he fled to the Tabernacle at Gibeon, and there laid hold on the horns of the Altar, thinking possibly by that means the rather to escape, because Adonijah had there not long before found favor, 1 King. 1.52. Solomon hearing where he was, presently sends Benaiah and commands him to kill him there. Benaiah coming to the Tabernacle would have persuaded Joab to come forth thence; but he utterly refused it, saying, if he must die he would die there; which possibly he spake, hoping that by hanging on the horns of the Altar he should save his life, and not imagining that they would put him to death there. And thus it seems he forgot what God himself had said, Exod. 21.14. That he that hath slain a man willfully shall be taken from the Altar. Benaiah being loath of his own head to shed blood at the Altar, went back to the King and told him what Joab said. The King replied, Do unto him as he hath said; that is, seeing he resolves to die there let him die there, and there fall upon him and kill him, and then bury him decently for the honor of his place, and his former services; and so thou wilt take away from me and my fathers house the guilt of that innocent blood which he so barbarously shed, and so the Lord will return blood upon his head who fell upon two men more righteous and better than himself; for in that cause for which he killed them they were innocent. He slew Abner for fear lest David should prefer him above himself. And he slew Amasa because my Father had preferred him to the place of General in his room. So that they were both innocent, and not worthy of death upon that account; he shall die therefore that their innocent blood may return upon his head, and that the blot and stain of it may remain upon his posterity, and accordingly they shall feel the sad effects of it for many generations. And I doubt not but that upon the house of David and upon his Throne, and upon his family there will be peace and prosperity for a long time from the Lord. For by executing judgment on murderers, guilt is taken away from the Magistrate, and from the Land, Numb. 35.33. So Benaiah went up to the Altar at Gibeon, and as 'tis like dragging Joab from thence, he slew him, and buried him in his own house in the wilderness; and the King made Benaiah General of the Army in his room. Then the King called for Shimei, and said to him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither; for it shall be that the day thou goest out and passest over the Brook Kidron thou shalt surely die, and thy blood shall be upon thine own head, thou thyself wilt be the only cause thereof. Shimei said unto the King, The saying is good, thy command is just and equal. As my Lord the King hath said, so will I do; and I do bind myself by a solemn Oath which I now make unto thee in the presence of the Lord, That I will not go out of the limits thou hast set me, v. 42. But how he performed his Oath and promise we shall see afterwards, Sect. 221.

1 King. Ch. 2. from v. 12, to 39.

SECT. CCXV.

HAdad the Edomite who in the days of David had fled into Egypt, and had been there for a great while kindly entertained, when he heard that both David and Joab were dead, he returned into his own Country, and proved afterwards a great enemy to Solomon as we shall see hereafter.

1 King. Ch. 11. v. 21, 22.

SECT. CCXVI.

SOlomon now contracts affinity with Pharaoh King of Egypt by marrying his Daughter; and he brought her into Zion into the Palace of David, intending afterwards to build a stately house for her when he had finished the Temple, the wall of Jerusalem, and his own Palace. And he preferred her before the rest of his wives, they being of Nations that were his subjects, but she the daughter of a potent King. And by this match and affinity with such a great neighbor Prince he designed to secure himself the better against foreign enemies. 'It is not said whether she had embraced the Religion of the Israelites when he took her to wife; yet considering that he is nowhere blamed for this marriage, 'tis most like she forsook her Idolatry, and that either before or after her marriage she became a Proselyte, and worshipped the true God, because Solomon in this marriage is made a type of Christ, wooing the Gentiles to make them his Spouse, and calling them from their Idolatries to serve the true and living God. And hereunto the Psalmist seems to allude, Psal. 45.10. Hearken O daughter, and consider, incline thine ear. Forget thine own people and thy fathers-house.

1 King. Ch. 3. v. 1.

SECT. CCXVII.

SOlomon was now quietly settled and strengthened in his Kingdom, and the Lord was with him and magnified him exceedingly; and he loved the Lord, and walked in the ways and statutes wherein David his Father walked. It seems the people after the Ark and Tabernacle were separated did not think themselves bound to bring their Sacrifices to the Altar at the Tabernacle, but did offer them in such places as they thought meetest for such services, to wit, upon high hills and mountains. Indeed the high places of the heathen-Idolaters were always abominable to the Lord, and those God commanded the Israelites to destroy and pull down, Numb. 33.52. But there other high places (it seems) were thought at this time lawful , and accordingly resorted unto; but when the Temple was built, then all other high places for God's solemn and prescribed worship and service were counted abominable . It seems Solomon and the people did offer sacrifice and burn incense on such high places (as these before mentioned) that were devoted to the service of the true God, and Gibeon itself (where the Tabernacle and Altar now were) was accounted the great high place, the most famous and most resorted unto. Solomon therefore now gathering together the Princes and Rulers, and Judges of the land, and the chief Captains and Commanders of the people, with them he went up to Gibeon there in solemn manner to praise the Lord for his great mercy to him in thus peaceably settling him in the Throne. And there on the Brasen Altar made by Moses, (which he and the great Congregation now with him chose to worship God at rather than any other Altar ) he offered a thousand burnt-offerings to the Lord in the time he stayed there. And in that night after they had made an end of offering those burnt-offerings God appeared to him in a dream. Among the manifold ways whereby God of old made known his mind to his people, dreams was one. And in dreams sometimes men heard a voice, and apprehending the sense thereof, returned an answer thereunto, and the things God so made known unto them were true and certain, and his servants to whom he made them known were assured thereof. God therefore in such a dream appearing to Solomon, and asking him what he should give him? He answered, O Lord thou hast shown to David my Father great mercy according as he walked before thee in truth and righteousness , and uprightness of heart, and hast reserved for him this great kindness to set his Son upon his Throne after him, as it is this day, which is a favor thou didst not vouchsafe to Saul. And now, O Lord, thou having graciously made me King instead of my Father, I am sensible that I am (as it were) but a little child and unfit to sway so great a scepter as this is; how shall I be able to go out or come in before this great people? How shall I be able to lead them or govern them without thine especial direction and assistance? I am indeed set up as supreme Governor under thee of this vast multitude which thou hast chosen for thy peculiar people, and hast so increased them that they are almost innumerable, according to thy gracious promise, Gen. 15.5. Give therefore thy servant (I pray thee) an understanding heart that I may rightly discern between good and evil; for who is able rightly to judge and govern this great people without wisdom given him from thyself. Solomon having thus prayed, the Lord was well pleased with the request he had made, and said to him, Because thou hast not asked for thyself long life, nor riches, nor victory over thine enemies, but hast asked an understanding heart that thou mayest rightly govern this people, and in hearing causes mayest know what judgment to give, behold thy request is granted; I will give thee a wise and an understanding heart, and such a measure of wisdom and knowledge as no King before thee ever attained unto, neither shall any after thee be like unto thee, see Chap. 4.29, 30, 31. Moreover I will give thee that which thou didst not ask, viz, riches and honor, so that there shall not be any of the Kings of Israel like unto thee, either for riches or glory, see 2 Chron. 1.12. And if thou wilt walk in my ways and keep my statutes as thy Father David did, I will lengthen out thy days also. Then Solomon awoke and perceived that God had indeed appeared to him in this wonderful dream, and he returned to Jerusalem with his Nobles, and there before the Ark of the Covenant offered up many Burnt-offerings, Peace-offerings, in way of thankfulness to the Lord for this great and extraordinary kindness manifested to him; and he made a great Feast for his Nobles and Officers, and the Rulers of the people that were there gathered together.

1 King. Ch. 3. from v. 2, to 16.

2 Chron. Ch. 1. from v. 1, to 13.

SECT. CCXVIII.

SOlomon being now come to Jerusalem, a very difficult case was brought before him, in the deciding of which he gave a great evidence of that extraordinary wisdom the Lord had furnished him with. There came to him two women that were (as it seems) Victuallers by profession, but secretly Harlots, and one of them said to him, O my Lord the King, this woman and I dwell together in the same house, and I was delivered of a child, she being present at my Labor, and three days after she was delivered of a child also, and both our children were boys; and we were all alone in the house, there was no stranger with us: And thus (O King) it happened (as I verily believe and am confident) this woman over-laying her own child in the night, and awaking and finding it dead by her, and being afraid of the disgrace that was like to fall upon her for her carelessness about her child, she to avoid that came secretly (as I have reason to believe) in the dead of the night and took my Son from my bosom whilst I was fast asleep, and laid her dead child in my bosom in the room of it; for she had rather (I suppose) have a living child (though another's ) than her own dead, and had rather nurse up my child instead of her own, than have it said, that by her own carelessness and negligence she had been the cause of the death of her own Son. And when I arose in the morning to give my child suck, behold I found it dead, but when I had better considered of the matter, and laid circumstances together, I found it was not my Son that I did bear; and I hope I shall find so much justice from the King as to return my own child to me again. Then the other woman spake for herself and said, Nay but my Lord, O King, let this woman