well as the civil metropolis of the kingdom; but the ecclesiastical establishment under the law of Moses centred around the altar at which sacrifices were offered, not around the ark; and the altar and tabernacle were still at Gibeon, where the priests performed their sacred ministrations. If, therefore, this had been his intention, he would have rather chosen to remove the tabernacle and altar to Jerusalem, and then have brought the ark and set it in the tabernacle. This he did not; probably because he did not as yet know that Jerusalem was the spot that the Lord "would choose to set his name there." Still the ark was a sacred and venerable object, the symbol of the holiest mysteries of the Jewish religion, and David probably felt that it was becoming and proper that it should be placed with all honour in his new capital instead of resting in obscurity in the house of a private person. That he did not rather restore it to its proper place in the old tabernacle at Gibeon, before which the altar stood, may seem to indicate that he did not consider that to be the destined resting-place of those holy things, though he may not as yet have known that Jerusalem was that destined place. Great were the preparations made

for the removal of the ark with all due solemnity to Jerusalem, where David had prepared a new and probably magnificent tent or tabernacle for its reception. Messengers were despatched throughout the land, to summon the priests and Levites, and to invite as many of the people as were disposed, to attend this great ceremony. On the appointed day, David and his court, with a large body of priests and Levites, and a great multitude of people, assembled to escort the ark, with rejoicing music, and triumphant songs, to Jerusalem. But the grievous judgment upon Uzzah, for putting forth his hand to stay the ark when it was shaken by the oxen, brought all this gladness to a sudden close, and caused the king to abandon his object, and return dispirited to Jerusalem, 2 Sam. vi. 1-10.

Three weeks after, however, David having heard that the blessing of the Lord had fallen abundantly upon the house of Obed-edom, in whose charge the ark had meanwhile been left, was encouraged to complete his former design. The judgment upon Uzzah had directed attention to the proper course of proceeding; and now the ark, instead of being, as before, conveyed on a cart drawn by oxen, was borne on

the shoulders of the Levites, as the law required, (Exod. xxv. 14,) and whole proceedings were placed under the direction of Chenama, the chief of the Levites, who was found to be best acquainted with the proper observances, 1 Sam. vi. 11-23; 1 Chron. xv. Under these more careful arrangements, the ark was brought safely to Jerusalem, with such rejoicings as Israel had seldom seen, and was deposited in the tent which David had provided for it. Here an orderly and regular attendance upon it was instituted by the king; but the usual services of religion were still performed at Gibeon, where the old tabernacle and the altar remained, and which was still, therefore, the place of concourse to the nation at the great festivals.

It was five years after this, when God had given David rest from all his enemies, and when he had finished and taken up his abode in his Own "house of cedar," that the thought occurred to him, how unbecoming it was, that, while he was thus splendidly accommodated, and had a settled and magnificent home, the ark of God still remained within the curtains of a movable tent, and the whole establishment retained the characteristics of the migratory

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HISTORY OF ANCIENT JERUSALEM.

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circumstances in which it had originated. mentioned this thought to his friend the prophet Nathan, who, consulting only the impulse of his natural judgment, highly approved the design of building a temple in honour of Jehovah, which the king's expressions indicated. But he was afterwards instructed to inform David, that this undertaking was less appropriate for him, who had been a warrior from his youth, and had shed much blood, than for his son, who should enjoy in prosperity and peace the rewards of his father's victories. The design itself was, however, highly approved, as a token of proper feelings towards the Divine King, 2 Sam. viii. 1-12; 1 Chron. xvii. 1-14; xxviii.

From that time forward, it was the care of David to collect materials, and to make all suitable arrangements for the great work his son was to execute; and so great and various, so extensive and yet so minute, were these preparations-including even the plan of the building, and a new arrangement for the becoming performance of the sacred services in it when completed, that to David must be allowed a large, if not the principal share of the honour due for the erection of that glorious temple which bears the name of Solomon.

CHAPTER III.

THE TEMPLE OF SOLOMON.

Ir does not appear that David knew, until the last year of his life, the precise site which this temple was to occupy. In that unhappy year, when his sin in numbering the people brought down the Divine judgments upon them, he was directed to build an altar, and offer sacrifices in the threshing-floor of Araunah the Jebusite, which then occupied the summit of Mount Moriah. The king accordingly bought the threshing-floor from Araunah (who would willingly have given it free of cost) for fifty shekels of silver. He then hastened to set up an altar, and to offer burnt-offerings and peaceofferings thereon, and called upon the name of the Lord. No sooner was this done, than the destroying angel sheathed his sword, and the plague was stayed. As this was the first command to build an altar for sacrifice which had been given since the delivery of the law, which