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own estate, and among his numerous dependents in different parts of the land: and therefore he proposed to him, as the condition of his indemnity for former crimes, that he should live in Jerusalem under his eye, and by no means remove thence. (Note, 26,27.) These terms Shimei readily agreed to, and solemnly sware to observe them; and for three years he lived unmolested, and in affluence. But growing secure, in contempt of Solomon's authority, and of the oath of God, upon an unnecessary business, he took a journey, which according to his own engagement forfeited his life. Thus the Lord left him to be infatuated, that due punishment might be inflicted upon him: in order, that every ringleader of opposition to Solomon's kingdom might be crushed, and others be intimidated by their examples; and that his throne might be established in peace, as the type of the Redeemer's kingdom of peace and righteousness. (Note, 8,9.)

PRACTICAL OBSERVATIONS.

V. 1-9.

It is desirable to be habitually and calmly expecting the approach of death; for that is "the way of all flesh," appointed for all men, to pass from this world to another: a dark and gloomy road indeed it is for the workers of iniquity, to a still more dark and dreadful place; but rendered cheerful to the righteous, by the presence of the Lord, and by the hopes of complete felicity. Whilst they are supported by these lively hopes and strong consolations, how becoming is it for them to animate their survivors and successors, to fill up their stations in the church of God, and in society, after a proper manner!-Young men, who are called to important services, should be cautioned by their seniors to act with gravity and prudence, that they may prevent others "from despising their youth." And those who, in this evil world, would keep the commandments of God, and, as magistrates or ministers, would induce others to do the same, need resolution and fortitude, as well as meekness, discretion, and zeal. "For they must keep the charge of the LORD;" and the smiles and flatteries, the reproaches and opposition, the friendship and enmity of the world, will, in different ways, impede them in the performance of their duty. We can neither act with true wisdom, nor prosper in our undertakings further, than we make the whole word of God our rule and our hope; nor can we finally come short of all desirable success, if we do this, however appearances may for a while be against us. No length of time will obliterate the guilt of sin; and justice, though long delayed, will finally be executed on the impenitent.-In human governments undue lenity is an evidence of imbecility, want of wisdom, and disregard to Justice. Can it then be supposed that the King of heaven will so indiscriminately exercise mercy, as not to magnify his law, and shew decidedly his abhorrence of iniquity?-No human authority has a right to pardon wilful murder: and the magistrate, who presumes to do so, is unfaithful to him, who has commissioned him to execute vengeance upon evil doers; and not only exposes the peaceable subject, but brings guilt on his own soul, on his family, and on the land. They, therefore, who act "according to wisdom," will not let the murderer, though advanced in years, or exalted in rank, go down to the grave in peace. As private persons, we are not to avenge ourselves, but must return blessings and prayers for the bitterest curses and injuries of our enemies: but such offenders will not be held guiltless before God; and if their crimes be a violation of human laws, we may, out of regard to public justice, and for the sake of the peace

and prosperity of the church or state, desire that they should be restrained and punished; and in our proper stations we may promote the execntion of the law upon them. Nay, in doing this, we "may serve our generation according to the will of God," and prepare for death; no less than when we are recompensing our benefactors, and doing acts of kindness to the distressed. V. 10-25.

It is very happy for a nation, when the death of one good king is followed by the peaceable succession of another, equally wise and righteous. But men are not duly thankful for these blessings: and therefore the Lord permits their course to be interrupted; that public calamities, experienced or dreaded, may promote humiliation for sin, fervency in prayer, and general reformation; and make way for more lively grati tude, when they are removed or prevented. On such great emergencies, wisdom is needful to direct Christians, that they may neither neglect their present duty, nor intermeddle out of their proper sphere.-Ambitious men can never rest; they must continually be aiming to disturb the settled order and public peace, that they may mount to superior authority; and when baffled with one weapon, they make trial of another. Whatever goes besides them in Providence they deem taken from them; and if they may not domineer, they claim compassion as injured persons: under plausible pretences and soft insinua tions, they conceal their aspiring purposes; and with apparent modesty and affection, address themselves to the passions of the unsuspecting, the undiscerning, and the tender-hearted. These they would persuade into improper concessions, and engage to use their influence, that their moderate and equitable desires may be granted; and then they shall rest satisfied, and give nobody any further disturbance: whilst perhaps all this covers the most dangerous and subtle intentions. But those, who have the ear of princes, should be careful what requests they present to them. Compassion, generosity, or even grati tude, may induce them to ask for others, what cannot be granted, consistently with the honor of the sovereign, or the interest of the kingdom: and it were better to be upbraided with unkind ness or ingratitude, than to make so ill a use of influence.-The duty of honoring parents is obligatory upon us in every station in life; and too much respect and gratitude cannot be shewn them, provided they be not gratified by unlawful and improper compliances: but no relative affection, no engagement whatever, can bind us to do a thing that is evil, or of bad tendency to the public.-The machinations of crafty men generally entangle themselves, and involve them in mischiefs which simple, upright men escape. (Note, Ps. 125:4,5.) No government can be secure, whilst they, who aim to subvert it, remain unpunished: and such as have been convicted, and still persist in treasonable designs, are proper persons to be sacrificed for the public good, and for an example to others; for apparent severity to them may eventually be mercy to thousands.

V. 26-46.

Those, who have disgraced the sacred ministry by their crimes, are unworthy to officiate in holy things, and should be excluded from them; and wicked priests, though often spared here, will hereafter receive the deepest condemnation. Yet distinctions should be made in the punishment of the guilty; former services and sufferings in a good cause may plead for an alleviation of the sentence, where the law of God will adini! of it: and in every event his word will one way or other be accomplished.-Many, who sight the

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CHAP. III.

Solomon marries Pharaoh's daughter, 1.

The people sacrifice in high places, 2, 3. Solomon offers a thousand burnt-offerings at Gibeon, 4. God appears to him in a dream; and he asks and obtaius from him wisdom, together with riches and honor, 5-15. His sagacious decision of a perplexing cause between two harlots renders him celebrated for wisdom, 16-28.

ND Solomon a made affinity with

4 And the king went to 'Gibeon to sacrifice there; for that was the great high place. A thousand burnt-offerings did Solomon offer upon that altar.

5 In Gibeon the LORD appeared to Solomon in a dream by night: and God

A Pharaoh king of Egypt, and took said, Ask what I shall give thee.

b

Pharaoh's daughter, and brought her into
the city of David, until he had made an
end of building his own house, and
e the house of the LORD, and the wall of
Jerusalem round about.

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a 2 Chr. 18:1. Ezra 9:14.
b 7:8. 9:24. 11:1.

c 2 Sam. 5:7. 1 Chr. 11:7.
d 7.1-12.

e 6: 7:13-51. 2 Chr. 2-4. Ez-
ra 5:11.

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Acts 7:47-49.

i Deut. 6:5. 10:12. 30:6,16,20.
2 Sam. 12:24,25. Ps. 31:23.
Mark 12:29,30. Rom. 8:28. 1
Cor. 8:3. Jam. 1:12. 2:5. 1
John 4:19,20. 5:2,3.

See on 14.-2:3,4. 11:34. 15:3.
1 Chr. 28:8,9. 2 Chr. 17:3—5.
k 15:14. 22:43. 2 Kings 12:3.

14:4. 15:4,35. 18:4,22.

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6 And Solomon said, Thou hast shewed unto P thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.

t

7 And now, O LORD my God, thou hast made thy servant king instead of David my father; and I am but " a little 19:2. Josh. 9:3. 10.2. 1 Chr. | p Num. 12:7. 2 Sam. 7:5.

16:39. 21:29. 2 Chr. 1:3.

m 8:63. 2 Chr. 1:6. 7:5. 29:32
-35. 30:24. Is. 40:16. Mic.
6:6,7.

n Gen. 28:12,13. Num. 12:6.
Job 33:14,15. Matt. 1:20. 2:
13,19.

o 2 Chr. 1:7-12. Matt. 7:7,8.
Mark 10:36-38,51. 11:24.
John 14:13,14. 15:16. 16:23,24.
Jam. 1:5,6. 1 John 5:14,15.

q 2 Sam. 7:8-12. 12:7,8. 22: 47-51. 1 Chr. 29:12-14. Ps 78:70-72.

Heb. bounty. Ps. 13:6. 116:7 119:17. 2 Cor. 9:5,11.

r 2:4. 9:4. 2 Kings 20:3. Ps. 15 2. 18:20-24.

s See on 1:48.

t Dan. 2:21. 4:25 32. 5. 18,21. u 1 Chr. 29:1. Job 32.6-8. E 10:16. Jer. 1:6. Matt. 18:3,4.

NOTES.

CHAP. III. V. 1. As Rehoboam was born before the death of David, (comp. 11:42 with 14:21.) it is plain that Solomon had before this married Naamah an Ammonitess; (Note, 14:21.) and at this time he married the daughter of the Egyptian king. It is supposed that both of them had embraced the religion of Israel: and, as Solomon is not censured on this account, there might be special reasons inducing him to this conduct, of which we are not informed. It is also remarkable, that wher. Solomon's wives drew him into idolatry, the idols of Egypt are not mentioned: so that Pharaoh's daughter does not seem to have been one of his tempters. (Note, 11:1-8.) At first he brought her into the city of David: but after he had finished his other works, he built her a palace at some distance from the temple. (9: 24. Note, 2 Chr. 8:11.)

ordinances of God in their prosperity, flee to them in terror and affliction: but no expedients will avail to secure the impenitent from condign punishment; and the crimes, in which men long glory and prosper, will at length fall with heavier vengeance on their heads. Even murder admits of degrees of criminality. The character of the persons murdered, their rank, and usefulness to society; and the malice, treachery, and boldness, with which the crime was perpetrated; enhance proportionably its malignity.-Different offenders ought to be treated in diverse ways, and punishments so inflicted, as may appear most equitable.-The old malignity remains in the unconverted heart, and a watchful eye should be kept on those, who have manifested their enmity, but have given no evidence of their repentance: yet, it is well to shew them such impartiality, as shall cause them to confess, "The saying is good." But no engagements or dangers can restrain worldly men from their pursuits; they will go on, though they forfeit their lives and souls: and contempt of authority, and the obligation of an oath, when their own interests are concerned, evince them to be ripe for destruction. Thus, the kingdom of Christ is established by the ruin of its obstinate opposers, and the advancement of its cordial friends. Those who injure his people will be called to accounting perhaps long after; and all, who are kind to them, shall be surely recompensed. Wisdom, justice, truth, and mercy unite in his administration: his kingdom is from the Lord; his enemies will be condemned out of their own mouths; and the wickedness, to which their own hearts are privy, will silence all their pleas. (Note, 1 John 3:18-24.) Many have incurred his wrath by a forbidden pursuit of worldly objects; and in aiming to secure some needless possession, have lost their immortal souls. May we be his faithful subjects! May the Lord tnore and more establish and extend his kingdom, by making his foes his footstool; and may the whole earth be filled with his glory, and with the acclamations of his willing people!

V. 2, 3. Until the temple was builded, the irregularity of sacrificing to the God of Israel in high places, and burning incense at them by the priests, was in some degree connived at: but the people proceeded much further in it, than in the days of David, and Solomon was censurable for countenancing them by his example. Upon high hills, especially when covered with trees, as hav

peculiar solemnity, and being favorable to retirement, they erected altars, and offered sacrifices, after the manner of the nations around them, but contrary to the law of Moses. (Notes, Lev. 26:30. Deut. 12:2-7. 2 Kings 18:4,22. Ez. 20:28,29.) Solomon, however, "loved the Lord, walking in the statutes of David his father."

V. 4. The tabernacle made under the direction of Moses, and the altar belonging to it, were at this time stationed at Gibeon: and this was on that account, the principal high place, where the priests and Levites officiated according to the law. (2 Chr. 1:5,6. Noles, 1 Chr. 16:37–43. 21: 28-30.) Solomon must have continued at Gibeon for some time on this occasion; as he offered a thousand burnt-offerings, upon the altar made

child: I know not how to go out or come in.

8 And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.

9 Give therefore thy servant an * understanding heart to judge thy people, that I may discern between good and bad; for who is able to judge this thy so great a people?

10 And the speech pleased the LORD, that Solomon had asked this thing.

e

11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself t long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding, to discern judgment;

12 Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither Cor. 2:14,15. Eph. 5:17. Phil. 1:10. Gr. Heb. 5:14.

v Num. 27:17. Deut. 31:2. 11 Sam. 18:16. 2 Sam. 5:2. John 10.3,4,9.

x Ex. 19.5,6. Deut. 7:6-2. 1 Sam. 12:22. Ps. 78:71.

y Gen. 13:16. 15:5. 22:17. 1 Chr. 21:2,5,6. 27:23,24.

1 Chr. 22:12. 29. 19. 2 Chr. 1: 10. Ps. 119:34,73,144. Prov. 2:6. 3:13-18. 16:16. Jam. 1:

5. 3:17.

Heb. hearing. Prov. 20:12. a 28. Ps. 72:1,2. Prov. 14:8. Ec. 7.11.19. 9.15-18.

b 2 Sam. 14:17. Is. 11:2-4. 1

c Ex. 3:11,12. 4:10-13. Jer. 1: 6. Matt. 3:11,14. 2 Cor. 2:16. 3:5.

d Prov. 15:8.

e Ps. 4:6. Prov. 16:31. Matt. 20:21,22. Jam. 4:3.

Heb. many days.
Heb. hear. 9. marg.

Ps. 10:17. Is. 65:24. Rom. 3: 26,27. 1 John 5:14,15.

g 23. 2:6,9. 4:29-34. 5:12. 10: 3-3. 2 Chr. 1:11.12. 2:12. 9: 5-3. Ec. 1:16. Luke 21:15.

by Bezalee!, (Note, Ex. 27:1-8.) which the constant and vehement fire on the altar entirely consumed. (Note, 8:63--65.)

V. 5-14. (Notes, Gen. 20:1-6. 31:23,24. Job 4:12-16. 33:14-18.) In ordinary dreams almost every thing is incoherent and irrational, though they often savor of a man's waking thoughts, pursuits, and character: but Solomon's dream was of another kind. While his corporeal senses were locked up in sleep, the powers of his soul were supernaturally invigorated; and he was enabled to receive the divine vision, and to make a suitable choice in the case referred to him. His pleas were cogent, and his determination wise. His father had ruled over Israel in truth and righteousness, and had been greatly favored and prospered; he was the first of the rulers of Israel, who had been succeeded by his son; Solomon had been preferred before his elder brethren by God's own appointment: all these circumstances concurred to raise men's expectations, or to excite their enmity and envy; and thus to increase the importance and arduousness of his station. The people were very numerous, they were the chosen of God, and among them he must both judge in equity, and promote true religion. Yet he was very young, and inexperienced as a child. (Notes, 2:2. 1 Chr. 22:2-5. 29:1. Jer. 1:6—8.) His single petition therefore was, that the Lord would give his servant an understanding heart: that is, that he would enlarge and strengthen his intellectual powers, give him a ready discernment in spiritual things and a correspondent disposition; and furnish him with the peculiar talents and capacities for government; that he might administer justice and

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16 ¶ Then came there two women, that were harlots, unto the king, and stood before him.

17 And the one woman said, "O my lord, I and this woman dwell in one house, and I was delivered of a child with her in the house.

18 And it came to pass, the third day

h Matt. 12:42. Col. 2:3.

i Ps. 84:11,12. Matt. 6:33. Rom. 8:32. 1 Cor. 3:22,23. Eph. 3:20.

k 4:21-24. 10:23,27. Prov. 3: 16.

Or, hath not been.

80.3, not bet: 12.13.

28:9.

2 Chr. 7:17-19. Ps. 132:12. Zech. 3:7.

m See on 3.-9:4,5. 15:5. 2 Chr. 17:3,4. 29.2. 34:2. Acts 15:22.

n Deut. 5:16. Ps. 91:16. Prov. 3:2,16. 1 Tim. 4:8.

o Gen. 41:7. Jer. 31:26.

p 2 Sam. 6:17. 1 Chr. 16:1,2.

q 8:63. Lev. 3: 7:11-19. 2 Sam. 6:13,19. 2 Chr. 7:5,7-10. 30: 22-26.

r Gen. 31:54. 40:20. Esth. 1:3. Dan. 5:1. Mark 6:21.

s Lev. 19:29. Deut. 23:17. Josh. 2:1.

t Ex. 18:13,16. Num. 27:2. u Gen. 43:20. Rom. 13:7.

judgment, with impartial rectitude and deep penetration, for the benefit of the people and the honor of God. Doubtless these sentiments were habitually in Solomon's mind, previously to this dream: and his consciousness of his own insufficiency had led him to depend upon the Lord to qualify him for the discharge of the duties of his important station: and his request accorded to the exhortations which David had given him, and the prayers which he had offered for him. (Notes, 1 Chr. 22:11,12. 28:9. 29:10-19. Ps. 72: title. 1, 2. Prov. 2:1-6. 14:8. Jam. 1:5-8.)-Absalom and Adonijah do not seem to have been troubled with anxiety on this account, though far inferior to Solomon in capacity for ruling: but they sought the honor and power of the kingdom, he desired to discharge the duty of a king. The disposition and judgment which dictated this petition, in preference to all those alluring distinctions which carnal minds pursue, and which especially attract young persons in superior stations, was well pleasing to the Lord; and he assured Solomon, that "he had given him a wise and understanding heart," and that he should receive a very large accession of wisdom: (Note, Matt. 13:12.) so that he should excel all the kings of Israel, who had preceded or should succeed him, and indeed all other kings, in every kind of knowledge and discernment, and also in riches and honor which he had not asked. (Notes, 4:30-34. Matt. 6:33,34. 12:41,42.)-The promise of long life was conditionally added; and perhaps it was in part forfeited by the idolatry, and other sins, into which he was afterwards betray ed. (Notes, 2 Chr. 1:7-13.)

V. 15. Marg. Ref.-Note, 2 Sam. 6:17

after that I was delivered, that this wo-|| thy son is the dead, and my son is the man was delivered also: and we were to- living. gether; there was no stranger with us in the house, save we two in the house. 19 And this woman's child died in the night, because she overlaid it.

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24 And the king said, Bring me a sword. And they brought a sword before the king.

b

25 And the king said, Divide the living child in two, and give half to the one, and half to the other.

d

c

26 Then spake the woman, whose the living child was, unto the king, (for her bowels yearned upon her son,) and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine or thine, but divide it.

27 Then the king answered, and said, Give her the living child, and in no wise slay it: she is the mother thereof.

e

28 And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him to do judgment. Prov. 25:3.

f

c Gen. 43:30. Is. 49:15. Jer. 31:
20. Hos. 11:8. Phil. 1:8. 2:1.
1 John 3:17.

*Heb. were hot. Ps. 39:3.
d Rom. 1:31. 2 Tim. 3:3.

e Ex. 14:31. Josh. 4:14. 1 Sam. 12:18. 1 Chr. 29:24. Prov. 24:21. f 9-12. Ezra 7:25. Ec. 7:19. Dan. 2:21,47. 5:11. 1 Cor. 1. 24,30. Col. 2:3.

Heb. in the midst of him.

V. 16-22. These harlots, who by some means was in him to do judgment." (Note, 2:2.)—The escaped punishment for their licentious conduct, murder of illegitimate infants by their mothers, were alone when the child of the one died; though to conceal their own sin and shame, which so probably not when the children were born. The frequently occurs in this land, is not so much as first woman's account, though in great part con- intimated in any way in the scriptures, nor, jectural, seems to have been the truth. Per- as far as my reading and recollection extend, in haps the other woman feared some reproach, any ancient history. The state of morals among suspicion, or punishment, as if she had willingly the heathen accounts for this, among them, in or negligently occasioned the death of her child; two ways: 1st. It was not considered as pecuor she hoped to have some gain by means of the liarly disgraceful to either parent to have spuriliving child; or perhaps she was induced by envy ous children: and 2dly. The common practice and malignity to claim it as her own: for her of exposing infants, whether spurious or not, willingness to have it divided afterwards evinc-excluded all temptation to the secret murder of ed that she had no true affection for it. (26)

V. 23-28. As there were no witnesses in this transaction, and both parties were alike strenuous and positive, the cause became extremely difficult; and probably it was referred to the king's hearing, because it had proved too difficult for the inferior judges. In many countries such cases have been decided by lot, and, which is much worse, by duels; or the parties have been tortured, that they might be compelled to declare the truth. But Solomon adopted the only rational method, by making use of his acquaintance with the human heart, to discover which of them had the feelings of a mother for the living child. Yet when he called for the sword, and ordered the living child to be divided; as none of the auditors seemed to have perceived his intentions, they doubtless would secretly condemn the proposal, as puerile, absurd, and inhuman. The woman, who consented to the division of the child, perhaps expected to obtain Solomon's favor by this acquiescence: but she betrayed her want of natural affection for the child, and her resentment against her competitor; while the other expressed all the feelings of a mother in an artless and inimitable manner. And when the people saw, that, by this extraordinary measure, Solomon had extorted the truth beyond all further doubt; they revered and stood in awe of him, notwithstanding bis youth; perceiving "that the wisdom of God

any. But the case must have been very different in Israel: yet this crime seems never to have occurred; nor was any law enacted concerning it. It is not, however, difficult to discover the cause of its frequent and horrid occurrence in our enlightened land, in the stern rejection of the offending female, if detected, from the society of all who are not thus disgraced, without discrimination, or hope of recovery from this infamous loss of caste, so to speak; and in the entire impunity of her male paramour, though perhaps far more deeply criminal. And it is a question of no small importance, in every view, whether some measures might not be taken, to counteract this dire evil, without lowering the standard of morality, or giving encouragement to vice.

PRACTICAL OBSERVATIONS.

V. 1-15.

Whatever external or intellectual accomplishments any man may possess; "to love the LORD" is the grand distinction between one man and another: and thus the meanest believer is preferred before all the wise, learned, renowned, and prosperous unbelievers on earth; and is classed among apostles, prophets, and those few princes who have served God. Indeed, admiration of his perfections, gratitude for his goodness, delight in his service, and zeal for his glory, form the perfection and felicity of angels:

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from ordinary rules, are employed in any public
service, will be more narrowly watched, and
more severely censured, if they act inconsist-
ently. Let not this hint be overlooked, or
taken amiss, by those who preach the gospel
without an express regular appointment from
man, in any of those ways by which ministers are
ordinarily sent forth.-The continued blessing
of God can only be expected in the way of per-
severing obedience: and negligence or wicked-
ness will always ensure loss in our temporal or
spiritual comforts.
V. 16-28.

and to this character the grace of our Redeemer renews all those, who accept of his salvation.Such as love the Lord ought to copy the examples, and follow the instructions, of those who have gone before them in the same path; especially of pious parents: but they should be careful to avoid their errors and transgressions; for even good men find it difficult to act themselves at all times as they would counsel others: so that defects will be found in the best characters, and the best state of the church upon earth. We should indeed watch and pray against all evil in ourselves, and use our influence to prevent it in others: yet we should expect to see Judges, magistrates, and all concerned in many things that we disapprove, and learn to trying causes, need great discernment, as well make allowances for them.-That is never wast- as integrity, in order to search out the truth, ed, which is prudently spent in the service of when all possible pains and fallacy are employed God: and the munificence and liberality of the to conceal it: they ought therefore, in all their great should be proportioned to their affluence, studies and in all their decisions, to ask wisdom that their example may edify their inferiors. of God; and we should earnestly remember To abound in the work of the Lord, upon scrip- them in our prayers that he would confer it upon tural principles, forms the proper method of them.-Where the Lord has given abilities, and waiting for the communications of further a heart disposed to improve them, he will open a knowledge, grace, and comfort.-In effect, the way for the profitable exercise of them in his Lord by his gospel makes this proposal to all due time: and an accurate acquaintance with who hear it, "Ask what I shall give thee." the human heart will be found a most profitable (Note, Mall. 7:7--11.) He does not indeed en- kind of knowledge for all, but especially for gage to gratify the desires of the ambitious, the magistrates and ministers.-God has made natcovetous, the sensual, the envious, or the re- ural affection very strong, especially in mothers, vengeful: but he is ever ready to answer the as the great means of preserving their infants, petitions of those, who ask of him heavenly wis-in the midst of their dangers and infirmities, and dom and spiritual blessings, however guilty, de- notwithstanding all the trouble and fatigue praved, and foolish they have hitherto been. which they occasion. Yet human depravity, We should therefore first request the Lord to habitual wickedness, or fear and shame, can exteach us what to pray for, and how to pray tinguish it, and even mothers are capable of bearight: and if we pray from our hearts, and in coming the murderers of their own infants! the Redeemer's name; if we have been taught Surely these harlots will rise up in judgment to ask of the Lord, his favor, his image, his against such unnatural criminals, and condemn graces, and his comforts; with wisdom, ability, them; and still more their brutal seducers, who and a willing mind, to fill up our station, in the have deserted them when exposed to these awful church and in society, to his glory and the good temptations.-But to accommodate this transof others; he has already given us an under- action, may we not observe, that many professstanding heart, and will make continual accesors of the gospel (like the pretended mother sions to this gift. When we decidedly prefer who consented to have the child divided,) would these spiritual blessings to all worldly advan-mutilate the sacred Scriptures, and leave out tages, we may be sure that he will give us as much of outward comforts, as he sees really subservient to our good. We should also honor the riches of his all-sufficiency and liberality, by multiplying and enlarging our requests, and grasping at more and more from him; for he will take it graciously, and deal with us accordingly. In every service, public and private, they are most qualified for their work, and acquit themselves the best in it, who are most sensible of its difficulty, and of their own insufficiency. It is a hopeful circumstance, when those, whom others call wise men, deem themselves children; and very discouraging, when men are singular in a good opinion of their own abilities and attainments.-Distinguishing favors require peculiar returns of gratitude: and a man's being evidently called to very important and arduous services, may dictate his prayers, and encourage his expectations of proportionable assistance.-Such as succeed eminently wise and good men, should ask a double portion of wisdom and grace, to answer the expectations of others from them: and they who, in deviation

those parts, which oppose their prejudices, pride, and lusts? yea, they would fain divide their hearts between God and mammon. But the true believer loves the whole Scripture, and holds it fast, and values doctrines, precepts, warnings, promises, and every part, as necessary to the perfection of the inestimable whole: and this cordial affection proves the whole to be his own. He would yield his heart entirely to the Lord, and seek after his happiness from him alone. Soon our Solomon will decide between these two characters: "in him is the wisdom of God to do judgment." Let us then see to it, that our cause and title be clear: for he cannot be imposed upon by any evasions or subterfuges; seeing he "searcheth the hearts of all the children of men," and "all things are naked and open before him, with whom we have to do."

NOTES.

CHAP. IV. V. 1. David had not at first reigned over "all Israel;" and none of Solomon's successors had this privilege continued to them (Note, Ec. 1:1.)

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