gard to decency, yet, furely, a common care of health, would forbid this.

Bur, after all, the stripping off of his regal robes might fufficiently justify Michal's expreffion of his uncovering himself; as hath been shewn in the first part of this history.

UPON the whole, the candid reader is intirely referred to his own judgment, whether he will from henceforth confider Mr. Bayle, in this account of David, under the character of an honest and judicious writer of an historical and critical dictionary, or a negligent and inattentive examiner of truth, and fhameless vender of ribaldry.

GIVE me leave to add, that the rude revilings of Michal, and railleries of Mr. Bayle, will be a monition to thinking men, how they hastily admit either the dictates of proud wrath, or dull drollery, for real truths.

CHA P. XII.

A Digreffion, containing a fhort Inquiry, in what Part of the City of DAVID the Ark was depofited.

W

HEN David had depofited the ark of the covenant of the Lord in its place, the facred historian relates, that he left there before it Afaph and his brethren (to minifter before the ark continually, as every day's work required); and Obed-edom, with their brethren, threescore and eight; Obed-edom alfo the fon of Feduthun, and Hofah, to be porters. And from hence, I think we may date the establishment of the publick liturgy of the Jews.

may

IT be thought a matter of more curiofity than use, to inquire, in what part of the city of Sion, David deposited the ark of the covenant; but I hope it will not long be fo deemed; at leaft not by every reader.

THE city of Sion is in a peculiar manner intitled the city of God; and I humbly apprehend it to be fo intitled, not only because

GOD

GOD chofe that city, in preference to all others, to place his name there; but because he kept his refidence there, in a very peculiar and diftinguished manner; in his tabernacle, as in his palace: which I apprehend to have been placed in a court, in the centre of David's palace, on the fummit of Sion.

FIRST, Because when David erected a new tabernacle to God at Sion, the original tabernacle of Mofes was erected on the high place at Gibeon; whither he sent Zadok the priest and his brethren to attend it, ( 1 Chron. xvi. 39). And I apprehend it was erected upon distinguished eminences, from the beginning; which gave rife to the custom of facrificing upon the high places. This was document enough to David, not to give his tabernacle a lefs eminent fituation at Sion.

SECONDLY, Because the example of GoD at Sinai would naturally lead David into this way of thinking: and it is certain, that when God defcended in a cloud from heaven, upon mount Sinai, in the presence of all his people, he defcended and rested upon the fummit of the mount. (Exod. xix. 20.)

AND that David was in this way of thinking, is evident enough from the lxviiith

Pfalm:

Pfalm: where speaking of the ark, and tabernacle, the prefence-chamber of GOD, he fays, And the Lord is among them (Ifrael) as in the holy place at Sinai; that is, GoD on the top of the mount, and the people at fet bounds round about (Exod. xix. 12.) The only difference was, that here he afcended on high, (Pfalm. xlviii. 18.) and there, he defcended from on high.

THIRDLY, Becaufe when God commanded the people to bring their feveral offerings towards forming, and furnishing the tabernacle, he adds, (Exod. xxv. 8.) And they shall make me a fanctuary, and I will dwell in the midst of them. And again, (Exod. xxix. 45.) I will fanctify the tabernacle, &c. and I will dwell in the midst of the fons of Ifrael; that is, in the midst of the tribes denominated from those fons Reuben, Simeon, &c.

;

FOURTHLY, Because (as the best comment upon this text) in all the marches and encampments of the fons of Ifrael, the court

of

*Which is thus very faultily rendered in the English tranflation. And let them make me a fanctuary, that I may dwell amongst them.

This alfo is faultily tranflated, among the children of Ifrael.

of the tabernacle was always fituate in the centre of the tribes, and the tabernacle in the centre of the court; like the tent of the captain general, (fays Lami) in the midst of the army; three of the tribes to the east of it, three to the west, three to the north, and three to the south. (Num. i. 53. Num.ii.) And to this I apprehend, refers that paffage in the 1xxvth Pfalm, Ver. 6. For promotion cometh neither from the east, yet from the South *. he putteth down one,

nor from the west, nor

But God is the Judge: and fetteth up another. And it is certain, that the first election or promotion of the elders, that is, the princes of the people, into the great council, was by the immediate influence of the Spirit of GOD.

FIFTHLY, When the men of Kirjathjearim brought the ark into their city, they depofited it in the houfe of Abinadab in the

bill:

* Here the prophet rebuking the pride of the princes, let them know, that their exaltation in reality proceeded neither from the people, nor their own merits, but from GOD the Centre and Source of power: and therefore they should be humbled in his prefence, I faid unto the fools--Deal not fo foolishly---and to the wicked, Lift not up your horn; lift not up your born on high, and speak not with a Stiff neck; for promotion cometh neither from the east, nor from the weft, nor from the fouth: but God is the Judge; be putteth down one, and fetteth up another.