The Mystery and Marrow of the Bible
IV. The Mercies Promised on God's part in this Covenant, and the Duties Restipulated on Israel's part, were full of Christ. When God promised, To be a God to them, To raise them up Christ a Prophet like Moses, To give them the Spirit of Christ to Circumcise their Hearts, And to furnish them abundantly with Temporals, Spirituals, and Eternals; Had not all these Blessings Jesus Christ engraven upon them, in whom all things are ours, and with whom even all Temporals are added to us? And when Israel restipulated Faith, Obedience, and Repentance in case of miscarriages, were not these Duties wholly to be performed through Christ assisting?
V. The Promulgation of this Covenant had much of Christ in it. For; 1. It may be warrantably thought, That God delivered this Covenant by Christ the second Person in Trinity, (who was afterwards to be incarnate) unto Moses, and by Moses to the people. Inasmuch as, ( 1 ) It is expressly said, That Moses was in the Church in the Wilderness with the Angel, who spake to him in Mount Sinai. ( 2 ) This Angel is styled, The Angel of his Presence: because by this Angel the Lord vouchsafed his special Presence with, and residence among Israel. And he is called, The Angel of the Covenant, or Messenger of the Covenant: that is, That Messenger of God by whom the Covenant was sent to Moses for Israel. Christ then put this Covenant into Moses his hands. Yea this Angel is elsewhere called, Christ; Neither let us tempt Christ, as some of them also tempted, and were destroyed of the destroyer. 2. This Covenant was promulgated by God in such dreadful and terrible manner, as compelled Israel to sue for a Typical Mediator, viz. Moses, to pass betwixt God and them: which request the LORD highly commended and granted, Promising them also upon that occasion to raise them up the true Mediator Jesus Christ A Prophet from among themselves, &c.
VI. The Solemn Sanction, Dedication, or Establishment of this Covenant was full of CHRIST. For, 1. The Sacrifices slain, and the blood of those Sacrifices sprinkled. one half on the Altar, the other half on the People, were Eminent Types of Christ the true Sacrifice offered up and of his blood shed to purge away his people's •… ins indeed. The Death of which Sacrifices, &c. did typically declare Jesus Christ the Testator of this Testament: forasmuch as he confirmed this First Testament by his own Death in the Type, as afterwards he confirmed his New Testament by his own Death in Truth. 2. The sweet vision of God, presently upon this Sanction, having under his feet as it were a paved work of a Sapphire-stone, and as it were the body of heaven in his clearness, (emblems of divine favor to his Covenant-people in the Mediator) and all this without any their hurt or terror; did also further let them see, what a vast difference there was betwixt approaching God without, and with a Mediator.
VII. The Gracious Renewing of this Covenant, and the Tables thereof had much of Christ in it. For; 1. God's course in bringing Israel to Repentance for their breach of Covenant; by denying his presence to them, and causing his Tabernacle to be removed out of the camp: 2. God's proclaiming, upon their Repentance, all his goodness before Moses; The LORD, the LORD God, Merciful and Gracious, Long-suffering and abundant in Goodness and Truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin: 3. God's Renewing of this Covenant hereby with Israel: All these notably pointed at Christ, in whom alone there is a door opened, for Repentance unto Sinners, for Pardon upon Repentance, and for Renovation of Covenant after violation thereof. The Covenant of works without Christ admitting of, No Repentance after Sining, No Remission upon Repenting, No Renewing of Covenant after breaking thereof.
VIII. The Additionals annexed to this Covenant of the ten Commandments, especially the whole body of the Ceremonials (which as hath been shown, were digested into this Covenant,) were all full of Christ: He, one way or other, being the Truth of all those Types, the Substance and Body of all those shadows.
Now, That JESUS CHRIST was the Truth and Substance of all these Ceremonial Shadows, and the great Mystery chiefly intended in all those Figures, may briefly appear by this ensuing Induction of Particulars, viz. 1. Of Sacred Places for public worshi •… 2. Of Sacred Utensils for those Places; 3. Of Sacred Persons appointed to Officiate in those places; 4. Of Sacred Things, whereabout they were to be employed; 5. And of Sacred Times, which were more Solemnly to be observed by them in their Ministrations: According as I have already marshalled these Ceremonials in the beginning of this chapter.
1. The Sacred Places appointed under this Covenant for God's Public worship, were the Tabernacle built by Moses in the Wilderness; The Temple built by King Solomon, and the second Temple built by Zerubbabel, both these in the land of Canaan on Mount Moriah. Now The Tabernacle and Temple were-Types of CHRIST. The Tabernacle; For when Christ was actually incarnate, it is said of him; And the Word became flesh, and dwelt amongst us: Gr. and tabernacled, or dwelt-as-in-a-Tabernacle amongst us: that is, he dwelt in human flesh as in a Tabernacle. And Christ is styled, A Minister of the Sanctuary and of the true Tabernacle, which the Lord pitched, and not man. — An High-priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building. The Temple also was a Type of Christ: Hence Christ calls himself the Temple, destroy this Temple,—but he spake of the Temple of his Body. The Sacred Tabernacle and Temple were Eminent Types of Christ in many regards, especially in these respects; 1. The Tabernacle and Temple were places of God's special Presence and Residence in the midst of Israel; Let them make me a Sanctuary, that I may dwell amongst them. God dwelt amongst them in his Tabernacle Symbolically, affording them there visible symbols or signs of his presence and favor. Thus in Jesus Christ, in his human Nature, the fullness of the Godhead dwelt bodily, or Personally: as the Greek word ( 〈 in non-Latin alphabet 〉 ) may be well translated, viz. by a personal union of his Humanity with his Godhead. 2. The Tabernacle and Temple were places of public worship and holy Ministration for the Priests to minister in. So Christ our great High Priest Ministred in this true and more perfect Tabernacle of his own human Nature. 3. The Tabernacle and Temple in regard of God's presence and worship there, was Holy; The Sanctuary, The Holy and Beautiful House, The Holy of Holies, &c. So Jesus Christ was Holy, Harmless, Undefiled, separate from sinners; without sin; yea from his very Birth and Conception, That Holy-thing—the Son of God. 4. The Tabernacle and Temple were so accepted of God, that thereby the Ceremonial Worship and Sacrifices presented to God therein, and their Prayers made towards those places, were rendered acceptable to God. So Jesus Christ is most accepted of God; The Son of God's Love, The Beloved, in and for whom alone both our Persons and all our Spiritual Sacrifices are acceptable before God. 5. The Tabernacle had an Outward Court, A Sanctuary, And the Holiest of all. The Sanctuary was sever •… •… om the Outward Court by a Curious hanging for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, wrought with Needle-work, through which the Priests entered into the Sanctuary to Minister. And the Holiest of all was severed from the Sanctuary by a veil of blue and purple, and Scarlet, and fine twined linen of cunning work with Cherubims: through which veil the High-priest alone was to go into the Holiest of all once every year, and that not without the blood of Sacrifices. Thus Jesus Christ (whose veil of human Nature was curiously embroidered with all varieties of Mediatory gifts and graces, being annointed with the oil of gladness above all his fellows, ) is the only way unto the father, and door of the sheep, whereby we enter into the Church militant shadowed out by the Sanctuary, and into the Church triumphant in Heaven itself, resembled by the Holiest of all. So that now we have boldness to enter into the Holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. 6. The Tabernacle was made up of many Materials, The Temple built of many stones, &c. and they were, without, very sumptuous, within▪ very glorious: yet all making up but one Tabernacle, and one Temple upon one foundation. So Christ mystical is made up of many Materials, many living stones: Christ himself the living foundation stone chosen of God and precious, upon whom believers as lively stones are built up a Spiritual House; — and they are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, In whom all the building fitly framed together, groweth unto an Holy Temple in the Lord,—for an Habitation of God through the Spirit. And, the Kings daughter is all glorious within: her clothing of wrought Gold.
2. The Sacred Utensils or Instruments of Ministration for the Tabernacle and Temple, were very many, all one way or other leading to CHRIST. These Utensils were contained, 1. In the Court of the Tabernacle; 2. In the Sanctuary; 3. In the Holiest of all.
In the Court of the Tabernacle were especially these two Utensils, viz. The Altar of Burnt-offering, and The Laver of Brass. I. The Altar of Burnt-offering by the Door of the Tabernacle, was a notable Type of Jesus Christ our true Altar: and this divers ways. 1. The Matter of it was durable Shittim wood, overlaid with Brass, a strong and durable metal able to abide the constant fire. Shadowing out the ability and strength of Christ for suffering of God's wrath for our sins, without being consumed or overcome thereby. ( Brass being ofttimes used in Scripture to denote strength: ) As also the perpetuity and incorruptibleness of Christ's Priesthood, and constant virtue or efficacy of his Sacrifice. 2. The four Horns of the Altar, which were both for Ornament, and for keeping things from falling from the Altar, ( Horns usually denoting power and renown, ) signified the Power and Glory of Christ's Priesthood for the salvation of his Church gathered from the four Corners of the Earth; thinks Ainsworth. 3. The form of the Altar, which was four-square, signified the immovable stability and firmness of Christ's Priesthood and Merit for his people's eternal Happiness. 4. The Instruments and vessels for the Altar, for taking away the ashes or any filth from the Altar; figured the Word and Ordinances of Christ in his Church, serving to purge away the filth of the flesh, and to kindle the fire of the Spirit, for the service of God in purity. 5. The Nature and Use of the Altar was Holy, it was Anoynted, Dedicated and Sanctified to be Most Holy, that (being greater then the gifts offered thereon) it might sanctify all the Sacrifices, and make everything that touched it Holy. This figured out Jesus Christ sanctifying himself, especially the Godhead of Christ consecrating and sanctifying the Sacrifice of his Man-hood for his Church, that he might be an odour of a sweet smell unto God: and by his Mediation sanctifying the daily services of his people, that they might be acceptable to God, The Altar being a public sign of them also. See Heb. 13 10, 15. John. 17. 19. Ephes. 5. 2. Isa. 19. 19, 20 Gen. 8 20. & 12. 7. II. The Laver of Brass, whereat the Priests were to wash their hands and feet with water continually before they came near to the Altar or entered into the Sanctuary. It was placed betwixt the Altar and the Sanctuary. Hereby was shadowed out, Justification by the blood of Christ, wherein we are washed from our sins, and so made Kings and Priests unto God: As also Sanctification, by the washing of Regeneration and Renewing of the Holy-ghost; That thus, our hearts being sprinkled from an evil Conscience, and our Bodies washed with pure water, we may draw near with a true heart, in full assurance of Faith, to serve and worship the Lord acceptably; and washing our hands in innocence may compass God's Altar pleasingly.
In the Sanctuary were chiefly these three Sacred Utensils. viz. 1 The Golden Table, 2. The Golden Candlestick, 3. And The Golden Altar of Incense. I. The Golden Table, was made of Shittim wood, over-laid with pure Gold, with a Crown of Gold round about, besides all its other furniture, whereon twelve unleavened Cakes of Shew-bread (according to the number of the twelve Tribes of Israel ) were set with Frankincense upon them, before the LORD week after week, Continually on the Northside of the Sanctuary. To omit the curiosities of some, the Mystery of the Sacred Utensil seems to be this: The Pure Golden Table shadowed out Christ; The Incense on the Table, his Mediation and Intercession for his Church; The twelve unleavened Cakes represented the twelve Tribes of Israel, and in them all God's Elect his true Israel, which as upon unleavened Cakes are presented unto God in Christ as a pure Table in his Church made acceptable to God through the virtue of his Mediation and Intercession, and there continually serving him and enjoying the favorable presence and face of God in Christ familiarly, God familiarly conversing and feasting with them, and they with him, till at last they shall be taken up into Heaven to Feast with Christ at his glorious Table of those endless pleasures and fullness of joy in God's presence for evermore. II. The Golden Candlestick, of pure beaten Gold, with his shaft, six branches, bowls, knops, flowers, and seven lamps thereof &c. was placed on the Southside of the Sanctuary, over against the Golden Table, to give light therein Continually. This represented the Continual light of the Word held forth by Christ, his Spirit and Ministers in his Church to his People, that in the light thereof they might still stand before the Lord and serve him night and day. More Particularly; The shaft, represented Christ, as the Basis bearing up the whole Candlestick: The Branch, the Church of Christ set upon him: The many branches coming out of the shaft, The variety of Christ's Ministers, as Prophets, Apostles, Evangelists, Pastors, Teachers, &c. all his Gifts to the Church, all implanted into Christ, and receiving light from Christ, that they may impart it to the Church: The Ornaments upon the branches, the variety of Spiritual gifts and endowments, wherewith Christ adorns his Servants and Ministers who adhere to him, as the extraordinary endowments of Tongues, Interpretation of tongues, Miracles, Discerning of Spirits, &c. And the Ordinary endowments of Knowledge, Judgment, Utterance, Government, &c. The Bowls for containing the liquor, their Capacity for containing of Christ's Doctrine: The round knops, The Perfection of their Doctrine and life: The flowers, their Gracefulness and Chearfulness in dispensing Christ's Word, with all timely speed: The seven lamps, figuring out the manifold graces and gifts of the Holy Spirit of Christ, furnishing them to their office, &c. III. The Golden Altar of incense, was placed by the veil, whereon Aaron was to burn Incense of sweet spices every day morning and evening; and on the Horns whereof he was to make an Attonemeut with the blood of the Sin-offering of Attonements once every year. This Golden Altar shadowed out Christ, sanctifying and making acceptable all our Sacrifices laid upon him: This Incense burnt thereon after the dressing of the lamps, figured the Prayers of all Saints with light of understanding and Faith presented to God as an odour of a sweet smell in and through Jesus Christ continually, whereupon whilst the High-priest was burning Incense in the Sanctuary, the people were Praying without, Luke 1. 9, 10. Christ our great High-priest adds much Incense also of his Mediation and Intercession to the prayers of his people, to make them sweet as a pillar of Incense, without which Incense is abomination: And the blood of Atonement, was a type of Christ's blood reconciling us to God, whereby the Sinners imperfections and infirmities adhering to the best Prayers of his Saints and members had need to be purged away that they may be accepted of God as well-pleasing before him.
In the Holiest of all, were especially these seven Utensils or Holy Instruments for Sacred use, viz. I. The Ark, with a Crown of Gold round about it, called, The Ark of the Covenant, Heb. 9. 4. The Ark of the Testimony, Exod. 25. 22. and The Glory, 1 Sam. 4. 21, 22. Rom 9. 4. This was the chiefest of all the Holy things▪ for which especially the Tabernacle was framed, Exod. 26. 33. & 40. 18, 21. II. The two Tables of the Covenant written with the finger of God, put into •… nd kept within the Ark. III. The Mercy-seat, Covering the Ark, that the Tables within could not be seen. IV. The two Cherubims of Glory upon the two Ends of the Mercy-Seat, Covering the Mercy-Seat with their wings, with their faces one towards another, and both looking down towards the Mercy-seat. In reference to these things God said; And I will meet with thee there, and I will speak with thee, from above the Covering-Mercy-seat, from between the two Cherubims which are upon the Ark of the Testimony, all things which I shall command thee unto the sons of Israel. The whole was an eminent visible Sign of God's gracious Presence with his People in Jesus Christ. Particularly; The Ark containing the Covenant or Testimony within it, figured out Christ in whose heart and bowels the Law and Covenant of God had its full residence: The Mercyseat, which covered the Ark and two Tables, and whereon God did sit or dwell, (which Mercy-seat the Apostle calls, The Propitiatory, Heb. 9. 5.) typified Jesus Christ, by whom our Transgressions of the Law are forgiven and covered, and in whom God vouchsafes his gracious presence to his people; Hence, Paul calls Christ, A Propitiatory through faith in his blood, to declare God's Justice for remission of sins, that are past; And John saith He is the Propitiation for our sins: The Cherubims on the Mercy-seat, may signify, either God's Angels, whom he employs for his own honor, and for service unto Christ and his Church, whose mysteries they desire to look into, Heb. 1. 6, 14 1 Pet. 1. 12. Or God's Ministers on Earth, who are counted Cherubims, they with heavenly hearts looking unto Christ and into the Law are such as on whom he also rideth by the preaching of the Gospel, Psal. 45. 5. Act▪ 9. 15. But chiefly they signify Christ himself the Covering-Mercyseat, of which they were made on the two ends thereof, to cover the Ark. In these four Holy things we have an admirable representation of the whole Mediatory Office of Christ, as Prophet, Priest, and King, obtaining God's gracious favor to, and presence with his Church. The Crown about the Ark, and the Cherubims Protecting and Covering the Ark, may signify his Kingship, Psal. 99. 1. The Mercy-seat covering, and the Ark containing the Testimony, his Priesthood, Rom. 3. 25. Heb. 10. 5. to 11. Psal. 40. 6, 7, 8. And the voice which spake from the same, his Prophecy, Numb. 7. 8. 9. Heb. 1. 1, 2. Judge. 20. 27. V. The Golden pot with Manna, was also in the Most holy place: there reserved for a Memorial to Israel of the bread, wherewith God fed them in the wilderness for 40 years together. This Manna was an eminent Type of Christ, the true Bread of life, that came down from Heaven, whereby all true believers should be nourished in the Wilderness of this world unto eternal life. Christ is the true Hidden Manna, now laid up and hidden for us in the Holiest of all, Heaven itself, in the glorious presence of God to all eternity. VI. Aa •… s Rod that budded, was also laid up before the Testimony for a Sign, that all generations might know God had stablished and confirmed the Priesthood in Aaron's line, this shadowed out the Priesthood of Christ, whereby they should be reconciled to God. VII. Finally, The golden Censer to burn Incense on, once every year on the day of Atonement, that the cloud of incense might cover the Mercy-seat, seems also to be kept in the Holiest of all. And it figured the sweet, prevailing, and acceptable Prayers, Intercession, and Mediation of Jesus Christ for his Church and people, Psal, 141. 2. Luk. 22. 44. Heb. 5. 7. & 9. 24. Rom. 8. 34. 1 John. 2. 2.
Thus all the Holy Instruments and Utensils of the Tabernacle and Temple did in one regard or other tend to Christ. The Tabernacle and the Holy Instruments therein were full of CHRIST.
3. The Sacred Persons employed by God about the Ministry and Service of the Tabernacle, were chiefly of two sorts, viz. 1. The Priests: both The High Priest, and The second Priests. 2. The Levites, which were to Minister about the Service of the Tabernacle, under the Priests. And both these were notable Types of Jesus Christ, especially in regard of his Priestly Office.
The Priests of both Sorts were most Eminent Types of Christ, especially in these two regards, viz. I. In their Vocation to their Priestly Office. No man taketh this Honor to himself, but he that was called of God, as was Aaron, so also Christ glorified not himself, to be made an High-priest; but he that said unto him, Thou art my Son, today have I begotten thee. As he saith also in another place, Thou art a Priest forever after the Order of Melchizedek. As they were orderly and regularly called of God to their typical Priesthood: So Christ was orderly called of God to his true Priesthood. More Particularly, Their Vocation or Deputation to their office had two things in it; 1. Their Election: which had respect; ( 1 ) Partly to their Tribe; They must be only of the Tribe of Levi. So Christ was a special, a singular man taken from among men. ( 2 ) Partly▪ to their Perfections; They must be wholly without blemish or deformity. So Jesus Christ our High Priest is Holy, harmless, undefiled, separate from Sinners, &c. Heb. 7. 26. 2. Their Consecration, whereby they were hallowed to Minister in the Priests Office, which Consecration was dispatched chiefly in these Particulars, viz. ( 1 ) In washing them with water, at the door of the Tabernacle. So Christ was Baptized or washed with water at his Entrance into his Public Ministry of Mediatorship. ( 2 ) In clothing them with holy Garments, excellent for outward beauty and glory, Exod. 29. 5. to 10. & Exod. 28. throughout. These robes typed out the glory and beauty of Christ's Spiritual Ornaments and Mediatory accomplishments wherewith he was every way adorned and clothed most beauteously and gloriously. (3) In Annoynting them with the Holy anointing Oil, which was curiously composed by the art of the Apothecary, according to God's Prescription. As soon as Aaron was clothed with the holy garments▪ This holy Oil was to be poured upon his head. This shadowed out the Holy Spirit of God with all his Graces that was beyond Measure poured forth upon Jesus Christ above all his fellows. The Spirit of the LORD God is upon me because the LORD hath annointed me to preach good tidings unto the meek, &c. Thou lovest righteousness and hatest wickedness, therefore God, thy God, hath annointed thee with the Oil of gladness above thy fellows. ( 4 ) In offering divers sorts of Sacrifices at their Consecration and Instalment into their office: Especially they were sanctified to their office by three sorts of Sacrifices, viz. A Sin-offering, A Burnt-offering, A peace-offering, or Thankoffering. All which are Types of Christ's Perfecting, Consecrating, and Sanctifying himself through his own sufferings, and willingly offering up himself for the sins of his Elect, that he might be an all-sufficient High-priest and Mediator for them. To this effect Christ said; And for their sakes I sanctify myself, (viz. by voluntary undergoing of Sufferings and Death, &c.) that they also might be sanctified through the Truth, John. 17. 19. Thus the Priests prefigured Christ in their vocation to their office. II. In their execution and discharge of their Priestly office, they were also singular Types of Jesus Christ. And this evident, 1. In the Inferior Priests; and 2. In the High Priest. The Inferior Priests executed their office, 1. By slaying and offering up of Sacrifices for the people, with sprinkling of their blood, upon the Holy Altar. Thus, Christ God-man the Priest, offered up his Human Nature The Sacrifice, upon the Godhead as the Altar consecrating the gift. He laid down his life of himself, for his sheep: none could take it from him against his will. — He through the Eternal Spirit offered himself without spot to God. — By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. 2. By Teaching the people, as the standing Ministry The Priests lips should keep knowledge: and they should seek the Law at his mouth, &c. So Christ is the great Teacher of his Church, That the Prophet like Moses, Deut. 18. 15. who hath the tongue of the learned, Isa. 52. 4. And Grace is poured into his lips, Psal. 45. 2. 3. By Praying for the People and Blessing them. This typified, Christ's Intercession for his Church On Earth offering up prayers and Supplications, with strong crying and tears, and being heard in all things; In heaven appearing continually in the presence of God for us. And Christ's Benediction, who blesseth his people with the Blessing of Abraham, the Promise of the Spirit through Faith: Being sent first in order to bless the Jews, but afterwards the Gentiles, in turning them from their iniquities. 4. By taking the constant care and oversight of the Tabernacle, The Utensils thereof; and of the Service of God therein. So Jesus Christ is the Head of the Church, Savior of the Body, chief Bishop-of Souls, and the great Shepherd of the sheep, continually watching over them for their Salvation. The High-priest executed his Office. 1. By dressing the lamps and lights in the Sanctuary, and then offering Incense upon the Golden Altar daily, morning and evening. Thus Christ is the true Light of life, and Salvation by his Spirit, Word, and Ordinances, ever shining in his Church. And he daily presents the holy Prayers and Services of his people with the much incense of his own merit, that they may be an odour of a sweet smell, acceptable to God in him. 2. By setting Shew-bread before the Lord every Sabbath continually upon the Pure Table. So Christ presents his Church continually in the presence of God as acceptable to him, to have sweet Communion with him especially on his Sabbaths, God and they mutually feasting together in Christ Jesus. 3. By going once every year on the day of Atonement through the veyl into the Holiest of all by the blood of Sacrifices, to make Atonement. So Christ by the veyl of his own flesh entered once for all into the Holiest of all Heaven itself with his own blood to make everlasting atonement for us, Heb. 10. 19, 20. Thus the Priests, both in their vocation to their Office and execution of their office, were eminent Types of Christ. Their Office was full of Christ.
The Levites also, whom God gave to Aaron for the Service of the Tabernacle, having accepted them in lieu of the First-born of Israel, (which First-born were peculiarly God's, and were Priests to God in their several Families formerly,) The Levites being thus appropriated to God for the Service of his Sanctuary in lieu of all the First-born of Israel, and given as a gift to Aaron the High-priest for that end; shadowed out the excellent mystery of God's giving an Assembly of the First-born written in Heaven to Christ our great High-priest, who as spiritual Priests and Levites should follow the Lamb whithersoever he goes, as his redeemed from among men, being the First-fruits unto God and to the Lamb. — Therefore are they before the Throne of God, and serve him day and night in his Temple. To this effect also others express this Mystery.
4. Sacred or Holy Things in use under this Covenant-Dispensation, were many: especially of four sorts, viz. 1. Sacraments. 2. Sacrifices. 3. The Holy Annoynting Oil. 4. The Holy Perfume. The Soul and Marrow of them all being Christ. Sacraments, of Ordinary and standing use, Instituted under the former Covenant of God with Abraham, but further confirmed and continued under this Covenant from M. Sinai, were 1. Circumcision. 2. The Passover. Both Types of Christ, as I have formerly manifested. Sacrifices and Offerings were of many sorts: yet all having some tendency towards Christ. I. The Holo-caust, or Burnt-offering, called 〈 in non-Latin alphabet 〉 Hhholah that is, Ascension: because it wholly Ascended up towards God in flames. It was of the Herd, of the flock, of sowls This Figured, 1. Christ, who through the Eternal Spirit offered himself without spot to God, to purge his Elect from dead works, and reconcile them to God. 2. Christ's Members, who being reconciled to God, and sanctified by the Death of Christ to serve the living God, do present their Bodies a living Sacrifice, Holy, acceptable to God, which is their service according to the Word. II. The Meat-offering, called 〈 in non-Latin alphabet 〉 Minchah, that is, The Offering, Gift, or Oblation. It was of many sorts. This Typified and shadowed out, 1. Jesus Christ, who gave himself for us an Oblation and a Sacrifice to God, for a sweet smeling savor, Ephes. 5. 2. Heb 10. 5, 8, 9, 10 from Psal. 40. This Oblation served also to expiate sins, 1 Sam. 3. 14 & 26. 19. Therefore when Christ was come, this Meat-offering ceased, as was foretold in Daniel 9. 27. He shall cause the Sacrifice and the Minchah to cease. 2. Christians, who through Christ are cleansed and sanctified to be pure oblations unto God. This was prophesied; They shall bring all the brethren for a Minchah (or Meat offering) unto the LORD out of all the Gentiles, &c. —This Paul shows to be accomplished by his Ministration of the Gospel to the Gentiles. 3. The fruits of Grace and good Works, which Christians are to exercise, (1) Towards God;— The lifting up of my hands as the Evening Minchah. So when the Lord told the Jews; I will not accept a Minchah (or Meat-offering) at your hand; he adds, For from the rising of the Sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place Incense shall be offered unto my name, and a pure Meat-offering. Which is fulfilled; when men pray everywhere, lifting up holy hands. And ( 2 ) Towards man also; Heb. 13. 16. Phil. 4. 18. But especially this Minchah figured the New-creature and holy state which we have in Christ; even the Sanctification of our Persons and Actions, and their acceptableness to God through Christ: as the Burnt-offering signified our Reconciliation unto God in Christ. III. Peaceofferings, called 〈 in non-Latin alphabet 〉 zebach shelamin, viz. The Sacrifice of things pacifying. It was also divers sorts, These Peaceofferings, were Sacrificed; when men in their troubles prayed unto God for Peace and Salvation: and when, upon Mercies received from God, men would express their thankful Returns to God. As therefore The Burnt-offering typified our Reconciliation too God in Christ; and The Meat-offering our Sanctification and acceptation before God by Christ; So this Peace-offering signified, Both Christ's Oblation of himself, whereby he became our Peace and Salvation: And our Oblation of Prayer, Praise and Thanksgiving unto God, in the midst of troubles, temptations, and spiritual Conflicts which we fight by faith in this life. that we may receive mercy, and find grace to help in time of need; or upon receipt of grace and mercy from God, that we may thankfully render to the Lord for all his benefits. IV. The Sin-offering, in case of Ignorance, or Infirmity: called 〈 in non-Latin alphabet 〉 Cataah, that is, Sin▪ or, For sin; compare here with those phrases in Rom. 8. 3. & Heb. 10. 6, 7. It was called A Sin offering, because with laying the hand on the head of the Sacrifice, the Sin Confessed was as it were laid upon the Sacrifice offered for Sin. This presigured Jesus Christ the true offering for sin, Isai. 53. 10. who, though he had done no violence, neither was any deceit in his mouth, yet was he wounded for our transgressions, bruised for our iniquities,—and the LORD hath laid on him the iniquity of us all. Though he knew no sin, yet he was made sin for us, that we might be made the righter •… sness of God in him, 2 Cor. 5. 21. V. The Trespassoffering, for sins done knowingly, wittingly and maliciously. It was called 〈 in non-Latin alphabet 〉 Asham, that is, Sin, or Guiltiness. This also, as the former, Figured Christ made a Sacrifice for our Sin and Guiltiness: Not only Redeeming us by his blood from our Ignorance and Infirmities, but also from our sins done against knowledge wittingly and maliciously. So Isaiah prophesied; when 〈◊〉 shalt make his Soul (Asham) an offering for sin, he shall see his Seed. VI. The Consecration-offering, for the Priests: called 〈 in non-Latin alphabet 〉 Milluim; that is, fulfillings: because hereby the Consecration of Aaron and his sons was fulfilled and completed. The offerings of the Consecration of Aaron and his sons were, A Bullock for a Sin-offering, and two Rams, viz. One Ram for a Burnt-offering, The other Ram of fillings, or Fulfillings, which was in the Nature of a Peace-offering; The blood whereof Moses put upon Aaron and his sons, viz. upon the tip of the right-ear, and upon the thumb of the right-hand, and upon the great Toe of their right-foot. This Sin-offering typified to them Jesus Christ as their Atonement and Justification, for the remission of their sins. This burnt-offering shadowed out Christ, who should transform them by the Renewing of their mind, to present their bodies a living Sacrifice, holy, acceptable to God, which is their Service according to the Word. The second Ram the Ram of fillings, (as Sol. Rashi here noteth) is the Ram of Peace-offering (or of Perfections ) for they filled and perfected the Priests in their Priesthood. It signified the Sanctification of their Consecration and calling to their Office, of their Office itself, and of their administration of it, by the Sacrifice and blood of Jesus Christ; whom Paul calls The Consecrator, Heb. 12. 2. through whom they should with thankfulness and joy perform the work of their Ministry. The blood hereof being put into the ear, thumb, and toe, signified, Partly Christ's sufferings, whose Head was wounded with the crown of thorns, whose hands and feet were pierced with nails. Partly, How in Christ the Priests should be sanctified, To hear and receive th Word from God; To administer the same unto others; And to walk therein themselves accordingly. VII. The Purification-offerings, for several sorts of Ceremonial uncleanness were for the most part made up of former Sacrifices and Oblations, for their cleansing and Purifying: And they figured out Christ's sufferings and blood, wherein they were to be washed from all their sinful pollutions and uncleannesses. Christ is the fountain opened for sin and for uncleanness; He washeth us from our sins in his own blood; They washed their robes in the blood of the Lamb. VIII. The First-fruit-offerings; which were of the Firstborn of man, of The firstlings of Beasts, and of The First-ripefruits of the Earth, these belonged to the LORD, and he gave them to Aaron and to his sons for their portion, (besides other things) in reference to their Priests Office. But the First-born of man, and of unclean beasts were to be redeemed. These did signify, Partly Christ himself, who is the First-born among many brethren, God's peculiar portion and delight, the Son of his Love. Partly the Church of Christ, and all his Members, redeemed to Christ by his precious blood, and not with corruptibles: who being bought from among men, are the First-fruits unto God and to the Lamb; who of his own will begat us with the Word of Truth, that we should be a kind of First-fruits of his Creatures, having received the First-fruits of the Spirit: And these are called, The Church of the First-born which are written in Heaven. Thus Christ was the Truth and Mystery intended in all the Sacrifices and Oblations.
The Holy Annoynting Oil, was composed of the chief of Spices, by the Art of the Apothecary (viz. some of the Priests sons, 1 Chron. 9. 30.) according to God's own Prescription. The Tabernacle and all the Instrument vessels and utensils thereof; as also Aaron and his sons, were to be annointed with it. This Holy Oil and the sweet spices therein, figured out the Holy Spirit and all his gladning graces: And the Annoynting of all the Priests and The Tabernacle with all vessels therein, signified the pouring out of the Spirit beyond measure upon Christ our Head and great High Priest, and in Christ the giving forth of his spirit by measure to his Church, even to all his faithful Ministers and Members. Hence Paul said; Now he that stablisheth us with you in Christ, and hath annointed us, is God: who hath also sealed us, and given the earnest of the Spirit in our hearts. And John testifieth; Ye have an Ointment from the Holy-one, and know all things. And the Annoynting that ye have Received of him, dwelleth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, &c. And as this Holy Annoynting was not to be applied to common affairs: So the Spirit and Graces of God and Christ are not imparted to unregenerate carnal, sensual persons remaining such, who having not the Spirit, turn the Grace of God into lasciviousness.
The Holy Perfume or Incense, made of sweet spices according to God's prescription, to be put in the Tabernacle before the Testimony. This was to be burnt morning and evening upon the Golden Altar, Exod. 30. 8. This figured Christ's Sacrifice of himself, and his Intercession for us, which was an odour of a sweet smell to God: As also the Prayers and other upright Performances of Christ's members which are sweet unto God as Holy Incense or Perfume through the much Incense of Christ's merit put unto them. Which is an High Encouragement to their Prayers, and to all other their gracious exercises.
Thus Christ was the Substance and Mystery of all these Holy things used in the Tabernacle. Christ was, as in Capital characters, engraven on them all.
5. Finally, Sacred and Holy Times used or appointed under this Covenant-dispensation were, Weekly, Monethly, or Yearly: And all of them having singular respect to Christ, as Types and shadows in one regard or other of Christ. The Apostle refers all Sacred times to three heads, in effect the same with these, showing that all of them had their chief accomplishment in Christ. Let no man judge you—in respect of an Holy-day, or of the New-Moon, or of the Sabbaths: which are a shadow of things to come, but the body is of CHRIST. More Particularly.
The Weekly Sacred Times, were the Seventh-day-Sabbaths. Now One great Reason or ground of God's imposing the Sanctification of the Sabbath upon Israel, was, His Redeeming them from Egypt's bondage, and giving them Rest from all that labor, toil and oppression which there they were under. Which Redemption (as I have already shown) was an Eminent Type of our Spiritual Redemption by Christ from the greater thralldom of Satan, Sin and misery, from which Christ hath given us an Happy Rest; in which regard the Sabbath was a token of the Spiritual joy, and Rest of Conscience in Christ: and therefore Christ hath translated the Sabbath to another Day; from the Seventh to that First day of the Week.
The Monthly Sacred Times, were the New Moons, viz. The First day of every Moon: Then they served God by special Sacrifices, blowing with silver Trumpets in the Sanctuary, Numb. 28. 11.▪ &c. & 10. 10. 2 Chron. 2. 4. Then they repaired to the Prophets to hear the Word, 2 King. 4. 2 3. Then they kept religious Feasts to God, 1 Sam 20. 5, 6. Nor was it lawful then to buy, or sell or do such worldly work, Amos 8. 5. These New-Moons (the Moon now beginning to renew and borrow her light again from the Sun ) did signify to them , The Churches renewed illumination and gracious influences for an holy course of life from Christ the Sun of Righteousness. Or, The Renewing of the Moon (which borroweth her light of the Sun) might figure (thinks Ainsworth ) the Renewing of the Church, (said to be fair as the Moon, Cant. 6. 10.) by Christ the Sun of righteousness, Mal. 4. 2. whiles her light and joy is by him increased and continued, as Isaiah and Ezekiel testify. So that in the New Moons Israel was to Meditate of that Spiritual light, Sanctification, Grace, Joy and Comfort which was to come to them through Christ, whereof these▪ New-Moons were a shadow, Col. 2. 16, 17. And we Gentiles in a Spiritual sense keep these New-Moons, as Isaiah hath prophesied, Isa. 66. 23. not by observing days and months, and years, Gal. 4, 10. But by worshipping the Father in Spirit and in Truth; who will accept of our service performed in Christ, in every place as he did at Jerusalem, Mal. 1. 11. and at all times as he did at Israel's solemn Feasts.
The Yearly Sacred Times, were, Every year▪ every seventh year, and Every fiftieth year. 1. Every year, they had these Feasts and Solemnities, viz. 1. The Feast of unleavened bread for seven days together, beginning the next day after the Passover, viz. on the fifteenth of the first Month Abib, when Israel came out of Egypt. This Figured to the Jews, that as Jesus Christ, the Lamb of God, should be sacrificed for them as their true Passover to save them from death and destruction with the wicked: So they should keep that true Passover Feast with the unleavened bread of Sincerity and Truth; yea, and the Apostle intimates to us Gentiles, that we are to keep this Feast of unleavened Bread spiritually, which is during the whole time of the New Testament. For he saith; Purge out therefore the old leaven, that ye may be a New lump, as ye are unleavened. For even Christ our Passover is sacrificed for us. Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness: but with unleavened bread of Sincerity and Truth. And all this New-Testament time, from Christ's death till the end of world, is this spiritual Feast. 2. The Feast of Harvest, or Feast of Weeks. So called, because kept seven weeks after the former Feast, viz. on the fiftieth day following, (whence it was called Pentecost ) as a Memorial of the Giving of the Law on that day from Mount Sinai out of the midst of the fire. This Figured The Giving of the Spirit of Christ in form of fiery cloven tongues at Jerusalem on the Feast of Pentecost 50 days after the Sacrificing of Christ our true Passover, which spirit should write the Law in our hearts and put it in our inward parts. 3. The Feast of In-gathering, or Feast of Booths, or Tabernacles in the end of the year, when all their fruits were gathered in, on the fifteenth day of the seventh Month (answering to our September ) for seven days together, Levite. 23. 34. to the end. During this Feast they dwelt in Booths or Tents: for a thankful Remembrance of God's Presence with them, Providence and Protection over them, and of all his favors to them, all the while they were in the Wilderness, when they dwelt in Booths or Tents: As also for expression of their joy and thankfulness to God for the fruits of the Earth in that Month gathered in. This Feast typified, Christ's Incarnation and dwelling in the Tabernacle of our flesh, John. 1. 14. The Word was made flesh, and tabernacled amongst us. As also the sufficiency of Christ's grace and power to protect and defend us from all outward injuries and inward infirmities, till we lay aside these mortal Tabernacles and be elothed with our house which is from Heaven, 2 Cor. 12. 9. & 5. 1, 2. These Mysteries Ainsworth expoundeth very appositely: See his own words in the Margin. 4. The Feast of blowing of Trumpets on the first day of the seventh Month, by the Priests in the Sanctuary, and by the Ministers in the Synagogues, wherewith Prayers, Blessing, and Reading suitable Scriptures were used, Levite. 23. 24. Neh. 8. 15. which all the people were bound to hear: Hence that passage; Blessed is the people that know the joyful sound, Psal. 89. 15. This was Preparatory to the day of Atonement. It signified the Preaching of the Gospel by the Lord's Messengers, who should lift up their voices like Trumpets, to bring people to Humiliation and Repentance for their sins, that they may partake the Atonement, even remission of sins and other Mercies from the Lord, Isai. 58. 1. Hos. 8. 1. Joel 2. 1, 15, 16, 17. Ephes. 5. 14. And specially, this Feast of blowing of Trumpets, on every New-years day, and at every Jubiliee, figured out the Ministry of John the Baptist who blew the Trumpet in Israel, preaching the Baptism of repentance for remission of sins: and so prepared the way before Christ coming to preach the acceptable year of the Lord, the New-Testament-Jubilee. 5. The Day of Atonement for afflicting their souls on the tenth day of the seventh Month, Levite. 23. 27 whereunto they were prepared by the Blowing of Trumpets; shadowed out the true Humiliation and Repentance of Sinners for their sins, and their Reconciliation unto God through the death and blood of Jesus Christ, by whom we have now received the Atonement, Rom. 5. 11. 2 Cor. 5. 19, 20, 21. Thus the Holy times and Feasts of every year chiefly intended and figured out Jesus Christ unto Israel. II. Every seventh year they had a Sabbath of Sabbatism or Rest to the Land, wherein they should rest from Tillage and Husbandry. This seventh year was a Sabbatical year, an Holy year: as every seventh day was a Sabbatical day, an Holy day of Rest. In this Sabbatical seventh year, these three things were especially to be observed by the Israelites, viz. 1. Every Creditor that lent anything to his neighbor was to Release it, and not to exact it. Hence it was called, The year of Release; and, The LORD's Release. This Release of Debts, was a shadow of God's Releasing and forgiving our Spiritual Debts, our sins. And this year of Release prefigured the Acceptable year of the LORD, the year of Grace, preached by Christ, who hath obtained of God for us, The Release of our Debts, even The Remission of our sins: And hath taught us, To be kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us; knowing that if we do not from our hearts forgive one another, neither will our heavenly Father forgive us. 2. Every Hebrew Man-servant or Maid-servant was to be set free by their Masters: and when they sent them out free in the seventh year, they should not send them out empty, but furnish them out of their flock, floor, and wine press, as the Lord had blessed them. They were to be sent out free for nothing, without price or purchase. Nor was this Release from servitude only for that year, but forever: hence God blames the Jews in Zedekiah's days, for re-inthraling of their servants after their Release. This Release of servants prefigured The acceptable year, the time of Grace by Jesus Christ, who according to the Tenor of his Gospel of his mere grace freely and spiritually releaseth his Elect from the bondage and servitude for Sin and Satan, to be the Lord's freemen forever. If the Son shall make you free, ye shall be free indeed, John. 8. 36. 3. Every seventh year was a year of Rest to the Land; it should not be tilled nor husbanded, but lie quiet. Now as t • e Sabbath day, wherein they ceased from their own works, to do the Lord's, signified they were not their own, but the Lord's: So the Sabbatical year wherein both they and their land rested signified that both they and their land (called Immanuel's land ) were the Lord's also. It Taught them, To shun earthly cares and live upon God by Faith in his Providence when their husbandry was to cease. Mat. 6. 31. 1 Cor. 7. 29. to 33. To exercise themselves in the Law of God this year to be read in their audience, and in other holy employments, Deut. 31. 10, 11, 12. Neh. 8. To walk holily in their land and not to pollute it, lest the land spew them out as the Canaanites before them, and so lie desolate and enjoy her Sabbaths, Levite. 18. 24, 25, 28. & 26. 34, 35, 43. 2 Chron. 36. 21. And this Holy year of Rest Figured that blessed Spiritual Rest in Remission of sins, Peace with God, Holiness of heart and life, Communion with God Christ and the Spirit in Spiritual Blessings on Earth, and Eternal blessings and Rest in Heaven, which the Church and all the members of Christ should enjoy in and through Christ, Isai. 61. 2. Col. 2. 16, 17. Matth. 11. 28, 29, 30. Gal. 4, 10, 11. Heb. 4. 9, 10, 11. III. Every fifth year, after every seven times seven years, was their year of, IUBILEE▪ proclaiming liberty to prisoners, &c. The Return of every man to his family and Possession. It began on the tenth day of the seventh Month, which was the day of Atonement. It is called Inbslee, Heb. Jobel, from the long-continued-sound of the Trumpet, Exod. 19. 13. Besides the Sabbatical year, three things were peculiar to this Jubiliee-yar, viz. 1. The sounding of Trumpets whence it had its Denomination. 2. The Freedom of Servants, Hence its called, The year of Liberty, Ezek. 46. 17. 3. The Return of every man to his Family and Restoring of Lands or Tenements, sold or morg aged▪ to their own Families. This Jubiliee-year was an Emment Type of the Spiritual Jubiliee, which all the Elect should have in Christ, 1 Giving them Matter of everlasting •… oy, so that sorrow and mourning shall flee away: 2. Setting them at liberty from all their Spiritual Thraldom under Sin, Satan, and the curse of God: 3. Returning them unto God the Father through our Lord Jesus Christ; of whom the whole family in Heaven and Earth is named; and Restoring them unto Paradise the right and possession whereof Adam lost to himself and all his posterity by his fall. Thus the Jubiliee carried them on to Christ, by whose Redemption all believers have cause triumphantly to shout and rejoice. When he sounded the Trumpet of the Gospel, (As the Lord annointed him by his Spirit, To preach good tidings unto the meek, and sent him to bind up the broken-hearted, To proclaim liberty to the Captives; and the opening of the prison to them that are bound, To proclaim the acceptable year of the LORD; ) Then he said; This day is this Scripture fulfilled in our ears, and all bare him witness, and wondered at the gracious words which proceeded out of his mouth. So that from this it is evident, that whatever gave the First occasion of Rise to these Solemn Festivals, yet (as learned Davenant hath well observed) they had annexed to them an Adumbration and Promise of Spiritual blessings to be exhibited in Christ.
Thus All the Ceremonials of more Public Concernment, viz. 1 Sacred Places, 2. Utensils, 3 Persons, 4 Things, and 5 Times, (if we pluck off the veil and look into the inside of them,) were all full of Christ. Christ was the jewel, in all these sacred Cabinets; Christ the Body, under all these visible Dresses; Christ the Truth, of all these Types; Christ the Substance, of all these shadows. They may well be called Shadows; For, 1. The Body is cause of the shadow, not the shadow of the body: so Christ was the Cause of all these Rites, having power also to abolish them at his coming. 2. The shadow is a sign of the Body: so these Types and Figures were signs of Christ to be exhibited. 3. The shadow doth most obseurely and imperfectly represent the Body: So their Legal Ceremonies Christ. 4. A shadow can of itself do nothing, but the body acts and puts forth its power: so these ceremonies could do nothing to remission of sins, Sanctification, and Salvation, but all the saving force is from Christ. Now the Ceremonials being digested into the body of this Covenant from Mount Sinai, and Christ being the Soul and Substance of all these Ceremonials, How full of Jesus Christ is this Covenant! How much doth it testify of Christ! How much more then any, then all, the fore-going Covenants! They are very blind that cannot find and see Christ in this Covenant▪ wherein nothing else in a manner, besides Christ, is to be found and seen. They have no great delight to pry into the sweet and saving mystery of Christ; who despise and reject this Old Testament •… o admirably revealing this Mystery. I conclude this Corollary with that of Novatian in Tertullian; I will again call this Jesus Christ, the Son of this God; we both read him Promised in the Old Testament, and observe him exhibited in the New Testament, by his true bodily presence fulfilling the shadows and figures of all Sacraments.
COROLLARY VIII.
THat, This Sinai-Covenant the Old-Testament, was pure Gospel, as well as the New, for substance, revealing (though with different Circumstances) to lapsed sinners, One and the self-same way of Eternal life and Salvation, by Jesus Christ through Faith.
And what is pure Gospel, but the Doctrine and glad-tidings of Salvation to lapsed Sinners in Jesus Christ by Faith? This Dispensation being every way so full of Christ, must needs be a rich and eminent Gospel. The Old Testament was pure Gospel, Promising Christ: As the New Testament is pure Gospel, Performing and exhibiting Christ. The time of the Old Testament was a time of Signifying Christ: The time of the New was a time of Manifesting Christ. That was a time wherein Good things, to be exhibited afterwards, were prefigured with shadows: This a time, wherein the Truth itself, and the body of things prefigured, is exhibited; according to that, The Law was given by Moses, but grace and truth came by Jesus Christ. Novatian therefore having produced many Testimonies out of Moses and the Prophets to prove Jesus Christ to be one and the same under both Old and New Testament, he gives this grave admonition; That another Christ was not to be expected under the Gospel, then him that was promised by the Creator in the writings of the Old Testament: especially seeing, both the things foretold of him, are fulfilled; and the things which are fulfilled, were formerly foretold. To this effect, Clemens Alexandrinus; The saving Testament (or Covenant) is but one from the beginning of the world, although in the manner of Giving it may seem divers. And therefore The Gospel was preached of old to Israel and to the fathers, as well as to us; They were saved by the same Christ, justified by the same way of Faith, Sanctified by the same Spirit, and glorified in the same Heavens, as believers under the New Testament: yea, from the first grand Promise of the woman's Seed, Gen. 3. 15. to the end of the Revelation, the whole Scripture, and all the Covenant-expressures therein set forth One and the same Christ, one and the same Faith, one and the same Gospel, one and the same Salvation.
COROLLARY IX.
FInally, From what hath been said in this chapter it is evident, That The diligent study, and solid understanding of the Did Testament as well as of the New, is very necessary and advantageous to all Christians. For,
1. The Old Testament is pure Gospel, containing the sweet Doctrine of Sinners Salvation, as well as the New.
2. The Old Testament is full of Christ, as well as the New. Moses and the Prophets first revealed Christ: then the Evangelists and Apostles.
3. The Old Testament and the New do mutually establish each others Authority, and diligently compared together convince us of their Divine certainty and infallibility. For Substance, they are but one Testament, confirmed by the death of one and the same Testator: for Manner of administration, they are two, The Old Promising the Testator in the Types, the other Performing him in the Truth. How can we be sure, that Jesus Christ revealed and exhibited in the New Testament, is the only true Savior of Sinners, which God intended ever since the Fall; unless consulting with Moses and the Prophets we can demonstrate him to be that one only Messiah that was promised under the Old Testament? The Old Testament is the foundation; the New is the Superstruction; Both together are the Sacred Structure of Divine Gospel Doctrine touching Christ and Sinners Salvation by him. In the Old Testament the New is veiled: In the New Testament the Old is Revealed. The Authority of the Old Testament (said Novatian) about Christ's Person is propped up by the Manifestation of the New: and the Truth of the New Testament leans upon the Root of the Old. And Lactantius faith; Jews use the Old Testament, we the New: but they are not divers, because the New is the fulfilling of the Old, and in both is the same Testator Christ. Therefore to reject the Old Testament is to reject the Gospel, to reject Christ, and to reject and overthrow the Authority of the New Testament also touching Jesus Christ and the Gospel.
Hitherto of the fourth Covenant of Promise, the SINAI-COVENANT.
CHAP. V. Of the Discovery, Nature and Administration of God's Covenants of Promise in the fifth observable Period of Time, from David till the Babylonish-Captivity, viz. OF God's Covenant with DAVID and his SEED.
A General Introduction to this and the next Covenant-Explanation.
T He fifth Considerable Period of time, wherein God Renewed and much▪enlarged The COVENANT of FAITH, in reference to CHRIST PROMISED for Sinners Recovery and Salvation, was from DAVID till the Babylonish Captivity. And the sixth Period (of which afterwards in chap. 6.) from the Captivity till the Death of Christ.
The Ministration of the Sinai-Covenant or Old Testament (as I have formerly shown) continued from the Giving of the Law on Mount Sinai till the Death of Jesus Christ: even from God's Typical Redeeming of Israel a little before that from Corporal bondage in Egypt, till God's True Redeeming of all his Elect from Spiritual bondage under Sin and Satan by the Death of Jesus Christ. Now under this Old-Testament-Administration, and even during the same▪ These two subsequent Covenants were revealed and superadded: Not to Annul or Abrogate this Old-Testament-Administration at all, but rather to Enlarge, Amplifie and Expound the same in some particulars, especially with reference to the sacred - line of JESUS CHRIST, both by Law, and by Nature. Hence as Ezekiel saw in his Vision, As it were a Wheel in the middle of a Wheel: so me thinks I see here, A Covenant in the middle of a Covenant, yea these two Covenants in the bosom of the Sinai- Covenant; Or, The Sinai-Covenant big with child, having these Twin-Covenants in its womb. For clearing this Particular yet more distinctly, I offer this Thesis or Position, viz.
That, When God was pleased to change Israel's Civil Rulers from Judges to Kings, and from Kings to Governors, (The Old-Testament-Administration still standing in force,) He notably Amplyfied this Sinai-Covenant, or Old Testament, by other two Covenants of Promise in Christ; viz. 1. His Covenant with David and his Seed. 2. His Covenant with the Jews under the Babylonish Captivity. This Position I resolve into Parts, and explain as followeth; 1. That, Under this Sinai Covenant God revealed two other Covenants; The one to David, The other to the Captive Jews. 2. That, both these were Covenants of Promise in Christ. 3. That, Notwithstanding these two Covenants were not disanulled, but this Sinai- Covenant, or Old Covenant still stood in force. 4. That, by these two Covenants the Sinai- Covenant was notably enlarged. 5. That, God by these two Covenants then enlarged the Sinai- Covenant, when he made those two great changes of Israel's Civil Rulers, from Judges to Kings, and from Kings to Governors.
I. That, Under this Sinai- Covenant, God Revealed two other Covenants, The one to David and his Seed; The other to the Captive-Jews: is evident, By Scripture-Testimonies, and By Computation of Times.
1. By Scripture Testimonies, declaring; 1. That God Revealed and made a Covenant with David and his Seed. For, ( 1 ) The Occasion and Substance of this Covenant was Revealed in vision to Nathan, and by Nathan to David. ( 2 ) The Recital or Repetition of this Covenant is also made, with some Enlargements and Expositions thereupon. (3) And This Covenant was the great Consolation of David against all the afflictions upon his family, with this he supported himself in his old age, as he declares in his last words. 2. That God Revealed and made a Covenant also with his people the Jews in their Babylonish Captivity; is evident both by the words of Jeremiah, Ezekiel, and of other Prophets, speaking of his people's Redemption out of Babylon, especially of their spiritual Redemption by Christ.
2. By Computation of Times. For, all the Times of David, and all the Times of the Jews Captivity in Babylon, did fully fall in, under this Old Testament dispensation. The Sinai-Covenant-administration continuing still in force, from the Establishment of it at Mount Sinai, till the Death of Jesus Christ▪ even from the Typical Redemption out of Egypt, till the True Redemption out of sin and Misery by Christ.
II. That, both these Covenants, (viz. with David and the Captive Jews) were Covenants of Promise, in Christ Promised, is plain. For, 1. Under them both Christ is Promised. To David Christ is promised as his Primary Seed in that Covenant which God made with him and his Seed, that his Throne should be established forever, &c. To the Captive Jews also Christ is promised, as the LORD their •… ighteousness, as the righteous Branch, as he that by the blood of the Covenant should send forth his prisoners out of the pit wherein was no water, —That should finish transgression after seventy weeks, &c. so that Christ is singularly revealed in them both. 2. Christ is Revealed and promised in them both, as To come afterwards, not as Come already; As Future, not as Past or Present; As hoped for in fullness of time, not as already actually enjoyed. Now, as the New-Covenant alone, representing Christ as Performed and exhibited already, is (in propriety of speaking) the only Covenant of Performance: So all other Covenants of Faith foregoing, representing Christ only as Promised, for future, are properly mere Covenants of Promise in Christ.
III. That, Notwithstanding these Two Covenants of God with David and the Captive -Jews, The Sinai- Covenant, or Old Testament was not hereby abrogated, but still stood in force and use; is apparent. For, 1. David lived in obedience and subjection to God according to this Covenant. He made use of the Levitical Priesthood; He Took care of God's Tabernacle and Ark, and of God's worship there with greatest delight, enquiring at his holy Oracle; He provided most liberally for the building of the Temple (a blessing promised in this Sinai-Covenant ) delivering the pattern of it to his son Solomon, with Instructions about it, &c. 2. The Captive-Jews also were under this Sinai -Covenant administration. For, They lamented sadly the ruins of Zion in a strange land; They as soon as God vouchsafed them deliverance from Babylon, returned to Jerusalem, to rebuild the Temple and City, and Restore the worship of God according to the Sinai-Covenant, and accordingly effected it; And they continued this way of worship (though defiled with many mixtures of their own) till the Coming of Christ. 3. Jesus Christ himself, that according to this Sinai -Covenant came of them according to the flesh, he lived▪ in obedience and subjection to his heavenly Father under this Covenant, till his dying hour. He was Circumcised the eighth day; He was presented in the Temple according to the Law at the time of his Mothers Purification; He went up to Jerusalem to worship at the solemn appointed Feasts; He did offer the Sacrifice of the Passover in his Season; Till at last he offered up himself (as The Passover, as the Sacrifice of all Sacrifices, The body of all those shadows, The truth of all those Types,) once for all for his Elect, accomplishing and so abolishing all those Levitical Sacrifices, together with that Covenant-Administration.
IV. That, By these Two Covenants the Sinai- Covenant-Ministration was notably enlarged. This Enlargement of the Sinai-Covenant by these two Covenants was especially, 1. By many mercies Promised, 2. By the line of Jesus Christ according to the flesh drawn down by David, and Zerubbabel; and 3. By the particular Designation of the time for the Messiah's suffering. Of all which afterwards in the further opening of these two Covenants.
V. That, By these two Covenants God then enlarged this Sinai-Covenant, when he made those two great changes of his people's Civil Rulers, From Judges to Kings, and From Kings to Governors.
1. God changed Israel's Judges into Kings, viz. I when he chose David to be his King, and caused him to be Anointed for that Regal office. As for Saul, He was the Peoples King rather then God's King▪ God gave him in anger, and took him away in wrath. From Moses till David, The Lord himself was their King, and they were God's Theocracy, God's Common-wealth more immediately under his Government; over whom he from time to time raised up extraordinary persons, called Judges, to Rule them as his Substitutes. But in David's days God changed these Judges into Kings. And with David, (God's first beloved and approved King,) he makes a Covenant: Peculiarly to assure him, That Christ should descend of him in Particular, according to the flesh; and should succeed him, sitting upon his Throne, and Ruling the Church of God (typified by David's Kingdom) for evermore. So that by this Covenant with David, The Glory and Royal dignity of Christ's Kingdom, typed out in David's Kingdom, is set forth most resplendently.
2. God changed his Peoples Kings again into Princely Governors, under the Babylonish power that Captivated them. So that after the Captivity, when they were released and returned into their own land, we read no more of their Kings, but only of their Rulers or Governors. Hereby the Regal glory was greatly Eclipsed, though not totally extinguished, till the Coming of Jesus Christ: That the Prophesy of Jacob might be fulfilled; The Scepter shall not depart from Judah, nor a Law-giver from between his feet, till Shiloh come. In their Captivity, when this great Eclipse was Coming upon their Regal Government, God makes a Covenant with them: Partly, to comfort them in hopes of their Redemption from Babylon, and Restauration to Canaan, though their Royal Glory was much dimmed and obscured; Partly to assure them of the near approach of The Desire of all Natio •… s, The King of Kings, and Lord of Lord's, Jesus Christ, in whom all the Authority, Power and Glory of Judges, Kings and Governors should be swallowed up▪ and by whom all the four grand Empires and opposite Kingdoms of the world should be broken, and brought as small as the dust of the Summer threshing floor.
Inferences. Hence,
1. This Sinai- Covenant, or Old Testament, was an Eminent and Comprehensive Covenant. 1 ▪ Comprehensive; In that it Formally comprised within itself and under its own administration▪ God's Co •… enant with David, and with the Captive Jews, together with all the accomplishments and perfections of them both. This was a Pregnant and fruitful Covenant having two Covenants in its bowels, Covenants, within a Covenant. This Sinai-Covenant was as the Mother: These two, as the Twin daughters. 2. Eminent; In that no other Expressure of the Covenant of Faith, besides this, hath another Covenant or Covenants Formally, but only virtually within itself. In this comprehensiveness it excels them all.
2. These Covenants with David and with the Captive-Jews, though sweetly furnished with their peculiar Mercies and Advantages, yet were but as parts and branches of the Sinai- Covenant, or Old-Testament. They were as two grand branches of the same Tree; Or, as two greater limbs of the same Body. For the Sinai-Covenant comprised them both, and all in them. Though therefore there are in these two Covenants sundry things requiring a peculiar Consideration; yet all of them are, in their general Notion, of the same Nature with the Old Testament. And hereupon a short and Compendious Explication of these two Covenants may be sufficient: The Old Testament being already expounded, and that at large.
3. All the Mercies Promised, Duties Restipulated, together with other the Properties and Perfections of these two Covenants, may be fitly ascribed to the Sinai- Covenant or Old Testament. For, they and these Covenants themselves are all within and under this Old Testament. As whatsoever is in the limb, or branch, may be fitly ascribed to the Body or Tree.
4. Behold here the Wisdom and Goodness of God; who, in the grand and noted Alterations of his people's Outward Condition, is pleased to Revive and Renew afresh his Covenant of Faith in Christ unto them. Renewing his Covenant upon such Alterations of his people's outward state, 1. Makes his Covenant more notably observed by his People; 2. Imprints it more deeply upon their hearts, inclining them to close with it; 3. Assures them that such outward changes do not befall them without the hand of their gracious God, ordering all for his people's greatest Good; 4. And encourageth them with hope and comfort to go on under such changes, having them thus sweetened and sanctified by renewed Covenants and Promises. Therefore, when God was about to turn lapsed Adam out of Paradise, into the wide world: He Covenanted and Promised, The Seed of the woman should bruise the Serpents Head, &c. when God was about to drown the whole world with water; He Covenanted with Noah to save him and his Family in the Ark by water: when God called Abraham from his Country, Kindred and Fathers House, which was a great change to him; he Covenanted to give him Canaan for an Inheritance, and a numerous Seed to Inherit it. When God brought Israel from Egypt into the Wilderness, from Bondage to Liberty, from a land wherein they were strangers, to go towards a land which they should inherit as their own, which was a great change; He entered into Covenant with them at Mount Sinai, according to the ten or of the Old Testament, when he changed their Judges into Kings; he made a Covenant with David and his Seed, his first approved King. When he had brought his people the Jews into Babylon's Captivity, and was about to deliver them thence, changing their Kings into Governors; He Renewed his Covenant with them of the Captivity. And when the fullness of time was Come, that Christ should be actually exhibited and Sacrificed for his Elect, his Church being grown up from Minority to Maturity, from Non-age to Full-age, which was her greatest change of Condition beyond all other; He Reveals his New-Covenant in Christ Performed, which is to Continue till the worlds End. Thus God renewing his Covenant of Faith with his people was still in some eminent change or alteration of their Condition, for the greater discovery of his wisdom and goodness unto them: and tended singularly to satisfy, quiet and comfort them in all such great changes and alterations of their Condition, as came upon them.
5. Finally, As the Sinai- Covenant, or Old Testament itself, so these two Covenants comprised therein, remain of force and virtue from their several and respective Manifestations, till the very Death of Jesus Christ. Their Substance remains still, though their Administrations then expired altogether. And so far as the Mercies Promised, and Duties Restipulated in them all three, concern the very Substance of the Covenant of Faith, and are not restrained or peculiarly limited by some particular Circumstances of time, place, persons, &c. so far they concern us, and are applicable to us and to God's people in all succeeding ages for Edification and Consolation: But so far as they had peculiar restrictions and appropriations to times, places, persons, or other Circumstances, so far they were dissolved and expired at the death of Jesus Christ.
But this may suffice in the General for an Introduction to the opening of these two Covenants: viz. 1. Of the Covenant with David and his Seed. 2. Of the Covenant with the Captive -Jews in Babylon.
Come we now More Particularly to Consider and look into God's Covenant with David and his Seed, according to the former Method in Opening the other Covenant-Expressures. And here, 1. The Author and Nature of this Covenant with David and his Seed. 2. The Federate Parties to it; 3. The Impulsive Cause and Occasion of it; 4. The Substance or Subject-Matter of it; 5. The Form of it; 6. The End or Scope of it; 7. The Corollaries or Inferences resulting from the whole: shall be especially unfolded and explained in so many distinct Aphorisms. These things I shall expedite with all possible brevity and perspicuity: that so this Volume may not swell too big, and that I may hasten to the Explication of the NEW-COVENANT, the last and Compleatest Expressure of all God's Covenants of Faith from the beginning to the end of the world.
APHORISM I. 1. The Author, and Nature, of the Covenant with DAVID.
THe COVENANT which God made with DAVID and his SEED, was a Covenant of Faith in Jesus Christ Promised.
For clearing of this Aphorism, three things are especially to be explained; 1. Who this DAVID was, with whom this Covenant was made. 2. That God made a Covenant with this DAVID and his SEED. 3. That the Covenant made by God with DAVID and his Seed, was a Covenant of Faith in Jesus Christ Promised.
I. Who this DAVID was, with whom this Covenant was made▪ Here I shall briefly describe him by, 1. His Name, 2. Descent, 3. Qualifications, 4. Offices Regal and Prophetical, 5. Renowned Acts, 6. Failings or Miscarriages, 7. Poenitential Recoveries, 8. Afflictions and 9 Death.
1. His name is thought to be at first imposed by God's special Providence, as by the signification and event thereof may be collected. 〈 in non-Latin alphabet 〉 DAVID an Hebrew Name, derived from 〈 in non-Latin alphabet 〉 DOD. Beloved. Whence DAVID signifies BELOVED. He was so beloved of God, that God counted him, A man after his own Heart. God calls him; My Chosen, My Servant, My King, My First-born higher then the Kings of the Earth. He is styled The man who was raised upon High, The Anointed of the God of Jacob, and The sweet Psalmist of Israel.
2. His Descent or Pedigree, was, Immediately from Jesse, of the tribe of Judah; Mediately from Abraham, in the fourteenth Generation. He was Jesse's seventh and youngest son. He was born in Beth-lehem a Town in the tribe of Judah within the Land of Can •… an: Whereupon it is called The City of David and the town of Bethlehem where David was. His birth was in about the 2915 or 2917 year of the world and 366 years after Israel's entering into Canaan. And being the youngest, and least esteemed of his brethren, he was set to keep his fathers sheep, and follow the Ewes great with young.
3. His Qualifications were eminent: whether Natural, Artificial or Spiritual. He was Ruddy, and withal of a beautiful Countenance, and goodly to look to. — Cunning in Playing on the Harp, and a mighty valiant man, and a man of war, and prudent in Matters (or in Speech) and a comely person, and the LORD was with him. But above all, his spiritual Endowments and Qualifications excelled; He was effectually acquainted with God in his youth; He had much knowledge of Jesus Christ's Incarnation, of the fruit of his Loins, Office, Prophetical, Priestly and Kingly, Sufferings and afflictions, Death, Burial, Resurrection Ascension into Heaven, and Session at God's right hand in highest Majesty, till all his foes become his footstool; He had much sweet fellowship with the Holy Ghost raising up his spirit to such sweet Contemplations about spirituals, heavenly ejaculations, fervent Prayers, Seraphical Prayses and ravished affections, towards his God and all his ways; His Faith was victorious over all worldly difficulties and oppositions; His Love to his God was wholly transcendent, prizing nothing in earth, no nor in Heaven like unto him alone▪ His panting 〈◊〉 , thirstings and longings after him were 〈◊〉 and unsatisfied; His Zeal to him, his House, to his word and Law, to his worship and Ordinances, to his Churches Prosperity, and to the whole welfare of true Religion, was most ardent and intensive; His affection to all God's people and sincere servants was very large and lively, In the Saints the excellent upon earth was all his delight, though he was a mighty King, yet was he a Companion of all them that feared the Lord and kept his statutes; His obediential disposition was such towards God and all his commands, that God counted him a man after his own heart, who should fulfill all his will; His integrity and uprightness such before the Lord, in the whole course of his life, that God gives this testimony of him, David did that, which was right in the eyes of the LORD, and turned not aside from anything that he comanded him all the days of his life, save only in the matter of Uriah the Hittite, 1 Kings 15. 5▪ He was upright in his personal Domestical Ecclesiastical and Political capacity; He was a sincere lover of his very enemies, though a vehement hater of the Enemies of God; In a word, he was of an holy heavenly disposition in his whole Conversation; having Heaven in his heart, and his heart in Heaven.
4. His Offices, which God cast upon him, were two high Offices. 1. He was an holy Prophet in the Church, A Penman of most of those sweet heart-ravishing Psalms by the inscription of the Holy-Ghost. He said: The Spirit of the LORD spake by me, and his word was in my tongue. He prophetically foretold many things very punctually touching Jesus Christ as hath been shown. 2. He was a godly King in the Common-wealth. Yet have I set (or Anointed my King upon my holy Hill of Zion. God anointed him King by Samuel the Prophet, more privately in the presence of his father and brethren at Beth-lehem, when he was about twenty three years old▪ and the spirit of the LORD came upon David from that day forward. The men of Judah upon the death of King Saul •… ▪ came and anointed him King the second time over Judah in Hebron, when he was thirty years old: and he reigned over Judah seven years and six months. All the Elders of Israel▪ anointed him the third time King over all Israel in Hebron, over whom he reigned in Jerusalem thirty three years. In all, forty years. David in this his Kingly Office was a singular Type of Christ: as after, will appear.
5. His renowned Acts are most observable after his Royal Unction, when the Spirit of God came eminently upon him. I. After his first and more Private Annointing by Samuel; 1▪ He appeared and repelled the evil Spirit from Saul. 2. He slew Goliath of, Gath, with a sling and a stone, so discomfiting the whole host of the Philistines. Whereupon, Jonathan's heart was 〈◊〉 to him, and he made a league with him. But King •… aul his father, though he advanced him, yet secretly hated him, because the Lord was with him, and because the woman of Israel sang of him; Saul hath slain his thousands, and David his ten thousands. So that 〈◊〉 Persecuted the life of David, who was forced to fly and escape from him for his life 9. or 10 times. 3. He being by, singular Providence preserved from assisting the Philistines against Israel in the battle wherein Saul and Jonathan were slain) rescued Ziklag, the Captives and Spoil thereof from the Amalekites: 3. He lamented for Israel's overthrow, and for the death of Saul and Jonathan. II. After his second Annointing, He prevailed against Abner's Opposition, who set up Is •… bosheth Saul's Son King over Israel for two years. III. After his third Annointing▪ 1. He took the strong hold of Zion from the Jebusites, and called it The City of David: 2. He subdued the Philistines, and other Enemies. 3. He brought up the Ark of God, first to the house of Obed-Edom, and afterwards into The City of David. 4. He purposed to build God an House, acquainting Nathan the Prophet therewith: upon which God took Occasion to Reveal his Covenant to him and to his Seed by Nathan, telling him, That not be but his son should build the House of the LORD, yea that the LORD would build David's House. 5. He prepared abundantly all sorts of Materials for the Temple. 6. He instructs Solomon about the Building. 7. He commanded▪ all the Princes of Israel to assist Solomon herein. 8. He ordered all the sorts of officers for the House of the Lord. 9. He gave Solomon the Pattern of the House, encouraging him to the work, and charging him sincerely to serve the Lord 10. He inviteth the Princes and People to offer willingly towards the building, greatly blessing God for their readiness and liberalness therein. 11. He appointed Solomon his son to sit on his Throne after him.
6. Sundry his failings, and miscarriages are notwithstanding recorded very impartially, which were great blemishes to his renowned Acts, both Civil, Military and Sacred. As, 1. He feigned himself mad before Achish King of Gath, changing his behavior before him: being surprised with base slavish fears. 2. He easily vowed the destruction of Nabal's House, because of his churlish unkindness in denying some food to his soldiers. 3. He ( • ) distrusted God's Providence and Promises touching the throne, even despairing of life, because of Saul's uncessant persecuting of him. And David said in his heart, I shall now perish one day by the hand of Saul. And elsewhere; I said in my haste, All men are liars. All, that have promised me the crown, are liars, &c. 4. He Lyed to Achish▪ pretending, that he and his men had made a rode against the South of Judah, &c. when they had been slaying the Amalekites, &c. 5. He was too prone to go with Achish and the Philistines to Battle against K. Saul and Israel: in which battle Saul and Jonathan fell, and Israel was worsted. But God by special providence disengaged him. 6. He defiled Bath▪shebah, and murdered Uriah her Husband by the sword of the children of Ammon. By these two great sins, he gave great occasion to the enemies of the LORD to Blaspheme: and hereby also his uprightness was most shaken, and his obedience most shattered. 7. He was too indulgent to his son Absalom though a murderer of his brother Amnon, and a Traitor against his own father, David himself. 8. He too hastily gave credit to Ziba's slander of Mephibosheth, giving Ziba half his land, but very injuriously. 9. He hearkening too much to Satan's provocation, caused Jacob to number the people, placeing too much carnal confidence in the arm of flesh: whereupon God broke the reed of carnal trust, slaying with the pestilence 70000. men. 10. Finally, He was too fondly indulgent to Adonijah, for he had not displeased him at any time, in saying, why hast thou done so?
7. His •… oenitential Recoveries nevertheless out of these failings, yea out of the grossest miscarriages, are storyed. His failings are written for our Caution and Admonition, that we fall not: His Recoveries for our Instruction and Consolation, that if we fall, we may rise again. But, as Augustine hath well noted; Many will fall with David, but they will not rise again with David; &c. He acknowledged his base fears, and error in changing his behavior before Achish, Psalm 34. Title and verse 4. He blessed God, blessed Abigail, Nabal's wife, and blessed her advice, whereby he was kept from shedding of blood and avenging himself with his own hand 1 Sam. 25. 32, 33, 34. He acknowledged it was in his haste, that he said all men are liars, questioning God's Promises, Ps. 116. 11. He habitually hated and abhorred lying: resolving, that he that telleth lies should not tarry in his sight, Psal. 119. 163, & 101. 7. He lamented the worsting of Israel by the Philistines and the death of Saul and Jonathan mourning weeping and fasting, 2 Sam. 1. 11, 12, &c. He deeply repented of his murder and adultery, witnessing the same to all Israel and all succeeding ages of the Church of God, by the 51 Psalm, purposely penned upon that occasion. His heart smote him for numbering the people, so that he acknowledged his sin, begged pardon, accepted the punishment, and offered burnt offerings and Peace offerings, 2 Sam 24. 10, 17, 25. Thus David alling, is a caution against Relapsing: David rising again, is a Pattern of Repenting.
8. His afflictions and chastisements wherewith the Lord excercised him (notwithstanding his Repentance) for his failings were very many. Besides the persecutions of Saul probably ordered to him upon some other account, He had many troubles, In his Family, in his Kingdom, and with foreign adversaries of several sorts. I. In his own family. 1. The child begotten in adultery was smitten with Death. 2. Tamar was incestuously forced and defiled by Amnon her brother. 3. Amnon is bloodily murdered thereupon by the command of his brother Absalom. 4. Absalom ( n ) treasonably rebelled against his father David, seeking his Crown. Defiling his fathers Concubines. At which time, Achithophel fell from David to Absalom. And Shimei reviled and cursed David: being forced to flee from Jerusalem to escape the Conspiracy. Upon which flight he penned the 3. Psalm. 5. Adonijah also mutually sought his fathers Crown contrary to David's appointment of it to Solomon. II. In his Kingdom and without, he was excercised with many troubles. As, 1. With the Insurrection of Sheba the son of Bichri, a wicked Benjamite. 2. With the three years famine in the Land for Saul and his bloody house. 3. With several battles against the Philistines and other enemies in one of which, David's Life was in extreme hazard. 4. With three days pestilence for his numbering the people: by which stroke of God he lost 70000 men, thus God breaking the Staff or Reed of his Carnal Confidence. By these and like afflictions his sorrows grew so great, that His life was spent with grief, his years with sighing, his strength failed, and his bones were consumed. The pangs of Death compassed him about, the floods of Belial (ungodly yokeless men) made him afraid, the lords of hell compassed him, the snares of Death prevented him. His heart was sore pained within him, and the terror of Death fell upon him: fearfulness and trembling came upon him, and horror ever-whelmed him. But what time he was afraid, he trusted in God; his shield about him his glory, and the uplifter of his head. In his distress he called upon the Lord, and he delivered him from all his fears, drew him out of many waters, rescued and freed him from all his enemies, and brought him forth into a large place. So that he loved the LORD his strength most dearly; awakened up himself, his glory, his Psaltery and harp, and all within him, to bless the Lord and triumph in his praises, resolving to call upon him as long as he lived, &c.
9. Finally, When he had served the will of God in his generation, and the time of his departure approached, In his last words he singularly comforted himself, by the Everlasting Covenant, ordered in all things and sure, which the Lord had made with him, although his house were not so with God. And after he had settled his Kingdom in the hand of Solomon his son, and given him godly Instructions about his Conversation and the Structure of the Temple; He fell asleep and was gathered to his fathers, dying in a good old age, full of Days, Riches and Honor.
This was that Renowned DAVID, with whom the Covenant was made.
II. That, God made a Covenant with this DAVID and his Seed: is evident divers ways. As,
1. By the vision which Nathan the Prophet had from God, and imparted unto David, when he entertained that pious Resolution in his heart of building God an House, when the Lord had given him Rest from all his Enemies round about. In which vision the Occasion and Substance of God's Covenant with David and his Seed, touching the establishment of his Throne and Kingdom forever, &c. is expressed: which elsewhere is styled A COVENANT.
2. By the Express Testimony of God himself, in the Recital, Exposition and Enlargement of his Covenant with David and his Seed. Saying; I have made a COVENANT with my chosen: I have sworn unto David my servant. Thy Seed will I establish forever, and build up thy Throne to all Generations, Selah.—My mercy will I keep for him forever: and my COVENANT shall stand fast with him. His Seed also will I make to endure forever, &c.— My COVENANT will I not break: nor alter the thing that is gone out of my lips, &c. Where God calls his Promises to David, His Covenant, three several times, and those Promises, that Covenant, extended to David and to his Seed. And elsewhere further Reciting and explaining this Covenant, he said; The LORD hath sworn in truth unto David, he will not turn from it: of the fruit of thy body will I set upon thy Throne. If thy children will keep my COVENANT and my Testimony, that I shall teach them: their children also shall sit upon thy Throne for evermore.
3. By David's own acknowledgement in express terms; when in his last words he Comforted himself in God's faithful Promises: Saying; Although my House be not so with God; yet he hath made with me an everlasting COVENANT, ordered in all things, and sure: for (or, Therefore) this is all my Salvation, and all my desire, although he make it not to grow.
By these three Particulars it is clear, That God made A Covenant with David and his Seed: and that God was the sole efficient Cause and Author of this Covenant.
III. That, This Covenant made by God with David and his Seed, was a Covenant of Faith in JESUS CHRIST Promised. This Covenant, for the Nature and Kind of it, was not a Covenant of Works holding forth Righteousness and life upon Condition of perfect and exact Doing: but A Covenant of Faith in Christ tendering Righteousness and Life upon terms of sincere Believing in Christ. And that Believing in Christ, As Promised, and to be Performed afterwards in fullness of time: Not as Performed, and Exhibited already. That this is the Nature and Kind of God's Covenant with David and his Seed, may be thus evinced, viz.
1. Because, David remained still under the Duty, Obligation and Authority of the Sinai-Covenant, after this present Covenant was made with him, as well as before. I. Before this Covenant was made with David, he was under the Duty and Obligation of the Sinai -Covenant. This is plain, 1. By David's Enquiring of the LORD by the Levitical Ephod and Abiathar the Priest, and the LORD's Answer; 2. By his zeal and diligence in bringing up the Ark of God (the chiefest of the Holy things in the Tabernacle) into its place prepared for it in the City of David; 3. By his Offering of Levitical Sacrifices, viz. Burntofferings, and Peace-offerings, &c. 4. By his zealous purposes for building an House to the LORD, even an Habitation for him to put his Name there, as God had promised by Moses. II. After God had made this Covenant with David, he was also under the Obligation and Authority of the Sinai-Covenant. For, 1. As soon as Nathan had revealed God's Covenant to David and his house, David, presently went to the Tabernacle before the Ark to perform his Praise and Prayer before the Lord; 2. After his sin in the Matter of Uriah the Hittite, he went into the Levitical House of the LORD and worshipped; He begged pardon of his sin in that phrase, Purge me with Hyssop and I shall be clean, wash me and I shall be whiter then snow, alluding to the Ceremonial Purgations and washings; And he promised Burnt-offerings, whole-burnt-offerings, and Bullocks to be offered on God's Altar; 3. In his flight from Absalom his son, David had Zadok the Priest, and all the Levites with him bearing the Ark of the Covenant of God, &c. 4. When he had carnally numbered the people, trusting in the Arm of flesh, whereupon the Lord slew in three days 70000 men with the Pestilence, he built an Altar, and offered Burnt-offerings and Peace-offerings, as the Lord commanded him, for the staying of the plague; 5. Finally, before his Death he made great Preparations for the building of the Temple, Received the Pattern of it from God, gave it to Solomon, Instructing and Encouraging him unto the work. III. Both Before and After this Covenant David was under the full Obligation and Authority of the Sinai -Covenant, because the Sinai-Covenant remained in full force from the Giving of it at Mount Sinai, till the Death of Christ at Jerusalem: As hath formerly been manifested. Now David both before and after this Covenant was made with him, remaining still under the Duty and Force of the Sinai-Covenant, This Covenant with David must needs be Symbolical to, and of like Nature with the Sinai-Covenant, viz. A Covenant of Faith in Christ Promised, and not as then Performed: for David could not at one and the same time be under the Duty and Obligation of two such opposite Covenants, as of Works and Faith.
2. Because, Jesus Christ, to be performed and exhibited long after the times of David, was one of the Great Covenant-blessings promised to David in this Covenant. The Perpetuity of David's Seed, and of his Kingdom to his Seed, having its fullest accomplishment in Jesus Christ and his everlasting Kingdom. And Jesus Christ was never Revealed or tendered in the Covenant of Works, wherein is no need of a Mediator, but only in the Covenant of Faith. And that Covenant of Faith, which Revealeth and Promiseth Christ as to be Performed afterwards, is properly to be referred to the COVENANTS of PROMISE.
3. Because, David, even under this Covenant which God made with him, Describes and sets forth the Righteousness of Faith without our own works of the Law, as Paul shows. Therefore this Covenant with David was a Covenant of Faith, not of Works: The righteousness of Faith without Works being the peculiar Terms, condition and tenor of the Covenant of Faith.
4. Because, David and his Seed (with whom this Covenant was made,) were (as hath been shown) special Types of Jesus Christ the true David and of his Seed, principally intended in this Covenant. Consequently this Covenant was a Covenant of Faith in Christ promised, the very foundation of this Covenant.
Inferences.
1. Hence, The Authority of this Covenant with David was wholly Divine. Animmediate Vision from God to Nathan the Prophet, and by Nathan to David. Hence Nathan thus began the Narrative thereof to David; Thus saith the LORD: and went on therein with these words; Thus saith the LORD of Hosts, 2 Sam. 7. 5, 8. And therefore, All the Promises therein propounded were most Infallible, Sure, well-ordered, and Comfortable to David, as himself testifies in his last words most emphatically. And all the Conditions required on the part of David and his Seed: were their unquestionable Duties towards God.
2, Hence, God's Covenant with David, was his Gospel to David. For, this was a Covenant of Faith, preaching the glad-tidings of Life and Salvation by Jesus Christ to all that believe in him, and particularly to David and all his believing Seed: And this is pure Gospel. Oh how sweet was this Gospel-Covenant to blessed David, saying of it; This is all my Salvation, and all my delight! As it was said of Jacob; That his life was bound up in his son's life: so it might be much more said of David; That his Life, Salvation and delight was bound up in this Covenant, and in Jesus Christ his chief promised Seed that should sit upon his Throne forever. When therefore we read God's Covenant with David, or the Explanation thereof, in Old or New Testament, we should still remember we are reading the Gospel of God in Jesus Christ: and that should allure us to read on, and meditate therein with great delight.
3. Hence, God's Covenant with David was one of the Covenants of Promise. The Covenant of Faith (as hath been already shown) compriseth in it, 1. The Covenants of Promise, in Christ Promised from the foundation of the world, and to be Performed in Human flesh in the fullness of time. 2. The Covenant of Performance, in Christ actually Performed and Manifested in the flesh already. And this is only The New Covenant. Now this Covenant with David had reference to Christ that should be performed in the flesh afterwards; of the house and linage of David: and therefore it was not the Covenant of Performance, but only one of the Covenants of Promise; yet an Eminent Covenant of Promise, in some regards surpassing all that went before, as after will appear. Therefore David, his House, and the whole Church of the Jews, had their Hopes and Expectations sweetly raised towards Christ, and their longing desires exceedingly inflamed and incited after Christ, by this Covenant. So that in King Solomon's days, The Church thus expressed her panting desires after Christ's Incarnation, Let him Kiss me with the Kisses of his Mouth; for thy Love is better then wine. As if she had said; The Kisses of Christ in the Patriarchs mouths by their Doctrines of Christ, are sweet to me: The Kisses of Christ in the Prophets mouths by their fuller Doctrines of Christ, are much sweeter: But oh, the Kisses of Christ's own mouth manifested in the flesh, by his own Personal Doctrines and Consolations, will be far sweetest of all. Oh let him kiss me with the kisses of his Mouth, his own Mouth. And again; Oh that thou wert as my brother, that sucked the breasts of my mother; [that is, Oh that thou wert as mine own Natural brother in the flesh! Oh that thou wert incarnate already! The words are a Periphrasis of a Natural brother:] When I should find thee without, I would kiss thee, yet I should not be despised. I would lead thee, and bring thee into my mothers House, who would instruct me: I would cause thee to drink of spiced wine, of the juice of my Pomegranat. His left hand should be under my head, and his right hand should embrace me.
APHORISM II. 2. The Federate-Parties to this Covenant.
THe Federates, or Parties to this Covenant were; On the one hand GOD, As the LORD of Hosts, The God of Israel, The Rock of Israel, A father to David and his Seed, His God, and The Rock of his Salvation: On the other hand DAVID and his SEED; David, As One that was mighty, God's chosen, God's servant, God's annointed King, God's First-born higher then the Kings of the Earth, David's Seed, As God's Son, and King forever▪
For Evidencing and Explaining of this Aphorism, Consider especially these two particulars. 1. That God, on the one hand, David and his Seed on the other, were Parties to this Covenant. 2. In what peculiar Notions, God, David and his Seed, were such Federate-Parties. Both which are briefly comprised in this Aphorism.
I. That GOD on the One hand, DAVID and his SEED on the other, were Parties to this Covenant, is evident sufficiently, 1. By God's vision to Nathan, 2. By God's own Testimony, and 3. By David's acknowledgement, All opened in the former Aphorism.
II. In what Notions and Considerations, GOD, DAVID and his SEED were such Federate-Parties to this Covenant; I thus further explain.
First, GOD was the chief Federate-Party to and Author of this Covenant in these notions and respects especially, viz.
1. As The Lord of Hosts. When God first revealed this Covenant to David by Nathan's vision, God commanded Nathan to speak unto David in this style, — Thus shalt thou say unto my servant David, Thus saith the LORD of Hosts, &c. God is LORD of Hosts, Partly, Because All creatures in Heaven and Earth are his Hosts or Armies, to execute his will at his Command As Angels, Sun, Moon, and Stars, Fire, Hail, Snow, Wind, Dragons and all Deeps, Mountains, Trees, Beasts, creeping things, flying fowl, Kings of the Earth and all People. He is sole supreme LORD and absolute Commander of them all. Partly, Because his Providence is eminently interested in all Matters of war in the world. As, 1. In Raysing and stirring up war, Ier. 25. 29. Isai. 5. 26. & 7. 18. & 13. 4. Ier. 50. 25. 2. In giving Instruction and Encouragement to the Battle, 2 Sam. 22. 55. Psal. 144▪ 1. 3. In assisting his people in Battle by his presence and power, &c. Deut. 20. 4. Zech. 10. 5. Josh. 5. 13, &c. In Prospering Armies with success, or dashing them with disappointment, Zach. 10. 3, •… . Eccles. 9. 11. Psal. 33. 17. Isai. 54. 17. Psal. 76. 5, 12. Isai. 19. 16. 5. In continuing wars so long as he pleaseth, Ier. 47. 6, 7. Hos. 11. 6. 6. In making wars to cease when he listeth, Psal. 46. 9. Thus God had manifested himself singularly a LORD of hosts to David, by his peculiar Providence to him in all his expeditions, having brought all his Enemies under his feet, and cut them off from before him. And in this Notion, As the LORD of Hosts, he revealed his Covenant to David, A man of war: intimating his Presence, Providence, Power and Alsufficiency for David against all his Enemies for future, as for time past; So that no Enemies, nor Difficulties could hinder the accomplishment of his Covenant to David and his Seed.
2. As the God of Israel, and the Rock of Israel. When David in his last words comforted himself with the Mention of God's Covenant the ground of his faith and hope, he thus Prefaced to it; The God of Israel said, The Rock of Israel spake to me: that is, Israel's Covenant-God, who hath accepted them as his Peculiar-Treasure, as his special-people, who dwelt in the midst of them, & walked amongst them, and is nigh unto them in all things that they call upon him for, &c. This God of Israel became David's Covenant-God, spake to him many things by Inspiration, and this Covenant in vision. Again The Rock of Israel; that is, The Rock, 〈 in non-Latin alphabet 〉 , The only Rock in the world; For who is God save the LORD? or who is a Rock save our God? Psal. 18. 31. He is the only sure immovable, immutable, Everlasting and All-sufficient foundation, fortress, and refuge of his people flying to him and trusting in him▪ He is their Rock of Salvation, Deut. 32. 15. Rock and Salvation, Psal. 62. 7. Rock and Redeemer, Psal. 19. 15. Rock of Refuge, Psal. 94. 22. Rock of their strength, Psal. 62. 7, 8. & 31. 3. Isai. 17. He became the Rock of David's Heart, and his portion forever, Psal. 73. 26.
3. As A Father to David and his Seed. The Lord said touching David; I have found David my servant: — He shall cry unto me, Thou art my Father. This is spoken in reference to God's Covenant with David there explained, yea this is one clause of the Covenant. Father, is a term of most loving, sweet, comfortable and Familiar Relation. And no Father in the world, is such a Father: in whom alone all fatherly Perfections and Properties, are Al-sufficient, Immutable, Eternal, Infinite. This heavenly Father, this matchless Father, became David's Covenant-Father. How confidently, comfortably, prevailingly, might David look up by Faith and Prayer to this Father! The Lord also said touching his Seed; And when thy days be fulfilled, and thou shalt sleep with thy Fathers, I will set up thy Seed after thee, which shall proceed out of thy bowels, — I will be his Father. David's Seed was 1. Mediate and less principal: as Solomon, and others of his Race. 2. Mediate and most Principal, as Christ Jesus who according to the flesh came from David's loins. God was a Covenant-Father to both these sorts of Seeds: To his Immediate Seed, A Father by Adoption; To his Mediate Seed, Christ, A Father by peculiar Creation and Generation of his Human Nature. Christ said I go to my Father, and your Father: To my God, and your God.
4. As a God to David. He shall cry unto me, Thou art my Father, My God: said the Lord, in his Recital of his Covenant with David. By this Covenant, God intended to enable David to plead his interest in God as his God. To have the Lord for our Covenant-God in Christ, and to be able in assurance of Faith to say, Thou art our God; is an high degree of Happiness: yea, this is the highest Covenant-blessing, as hath been at large expounded.
5. As the Rock of David's Salvation. In the Lord's recital of his Covenant with David, he represents himself to David in this Consideration; He shall cry unto me, Thou art my Father, My God, and The Rock of my Salvation. Of what Salvation? Of all Salvation, Temporal, Spiritual, and Eternal. The whole stress of all his Salvation should rest and be founded on God alone, As the Rock thereof: And upon him David's Salvation should be strong, sure, unshaken, and constant. Hence David, casting his Eye upon God's Covenant with him, comforted himself against all the adversaries of his Family, saying; Therefore this is all my Salvation, and all my desire, although he make it not to grow.
But of these things more hereafter, in Opening the Matter of this Covenant.
Secondly, DAVID and his SEED were the other Federate-Party to this Covenant: with whom God made this Covenant in these respects and Notions, viz.
1. With DAVID himself; 1. As one that was Mighty. Then thou spakest in vision to thy Holy-one (viz. to Nathan the Prophet, 2 Sam. 7. 4. to 18.) and saidst, I have laid help upon a mighty one. A Worthy, A Champion, viz. David, who was a mighty man of war, and who helped God's people Israel in fighting the Lord's battles against their Enemies, with mighty Resolution and Mighty Success. In this Covenant also God promised to David; His enemies will I clothe with shame, but upon himself shall his Crown flourish. 2. As God's Elect or chosen one. I have made a Covenant with my chosen. I have exalted one chosen out of the people. David was Electus chosen: Consequently Dilectus, beloved. As Christ is called, God's Elect in whom his Soul delighted: Matthew hath it; My servant whom I have chosen, my beloved in whom my soul is well-pleased. David was chosen of God, To the inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for us: As also, To the Throne of Israel. This later is here specially intended. As David was Chosen, He was designed to the Kingly Office. As he was A Mighty one, he was Qualified for that Office. 3. As God's servant, I have sworn unto David my servant, I have found David my servant, with whom my hand shall be established, &c. God Covenanted with David as his servant: yea by his Covenant he encouraged and established him in his service. David is often styled God's servant; And he was God's Servant, Not only Generally as all are his servants, Psal. 119. 91. Nor only specially, as all true believers and godly persons are his servants, improving his Talents to his glory, Math. 25. 14. &c. Luke 19. 13, &c. Rev. 22. 3. But also particularly by his peculiar office, in Church as a Prophet, in Commonwealth as a King, wherein he did singularly serve the Lord: and in which respect he is frequently styled, The Servant of the Lord, as Psal. 18. 1. & 78. 70, 71, 72. 2 Sam 7. 8, &c. And in this notion God had particular respect unto him in this Covenant 4. As God's Anointed King. I have found David my servant, with mine holy Oil have I anointed him, with whom my hand shall be established, &c. In this Covenant God had special respect to David's Kingdom, to settle stablish and perpetuate it by his Covenant, as after will appear in the matter of this Covenant. 5. As God's firstborn, higher then the Kings of the earth. Also I will make him my first-born, higher then the Kings of the Earth. My mercy will I keep for him for evermore, and my Covenant shall stand fast with him. The Chaldee adds; The first-born of the Kings of the house of Judah. First-born, or First-begotten. viz. The chief or principal King: as the following phrase exegetically explaineth it. The First-born had a fourfold Prerogative: As, The Prophecy, for instructing the Family; The ( n ) Priesthood, for Sacrificing; The Kingship, for Government, as chieftains and principal Rulers thereof; And the double portion for bearing up their dignity, and encouraging them in all.
Now in all these Particulars Jesus Christ is primarily intended and shadowed out. For, 1. Christ is a mighty one indeed, on whom our help and salvation is laid. The mighty God: Having all power; able to save to the uttermost, &c. 2. Christ is God's chosen and beloved one above all other they being accepted of God only in the beloved. 3. Christ is God's most eminent and faithful servant in the great work and service of sinners Redemption, for Salvation of both Jews and Gentiles. 4. Christ is God's anointed King. Anointed, not with material Oil from the Tabernacle, but with the Oil of gladness above his fellows, even with the Spirit of God from heaven above measure. 5. Finally, Christ is Cods First-born higher then the Kings of the Earth. For, Christ is the First-born of every Creature,—and the first-born of the Dead, that in all things he might have the preeminence. the Prince of the Kings of the Earth. Lord of Lord's, and King of Kings. whom all the Kings of the earth, and Angels of God in heaven, are to fear serve and worship. This Covenant therefore God made with David in Christ. Christ was the prime foundation and intention of it. Christ with David and his Seed was the other Federate party to it.
2. With David's SEED, 1. As God's son. and when thy days shall be fulfilled,—I will set up thy Seed after thee, which shall proceed out of thy bowels,—I will be his father and he shall be my son. This was Immediately intended of Solomon, who should build the Material and Typical Temple at Jerusalem, who was God's son by gratuitous Adoption; But Mediately and primarily of him that was greater then Solomon Jesus Christ, who should build the true living Temple of God, the Church, of living stones from among both Jews and Gentiles, who was God's son by eternal Generation, according to his God-head, by miraculous Creation and Procreation according to his man-hood. 2. As God's King for evermore. I will raise up thy Seed after thee, which shall proceed out of thy bowels, and I will establish his Kingdom. He shall build an House for my name, and I will establish the Throne of his Kingdom forever. This had its Immediate and Secondary accomplishment in Solomon and the Successive Seed of David which continued forever, that is, for a long time, till the great year of Jubilee, the time of Jesus Christ: but its Mediate and Primary accomplishment in the person of Christ Jesus of the Seed of David, who should reign over the Israel of God, the Church, forever and ever.
Inferences by way of Application.
1. Hence, God's Condescension to David was wonderful, in becoming a Covenant-Party under such Notions and Considerations, in this Covenant with David. God stooped to David exceedingly in making Covenant with him; and therein he dealt familiarly with him, as man with man, as a man with his familiar friend. For betwixt God and David was as great disparity, as betwixt Light and Darkness Life and Deadness, The Creator and the Creature, Finite and Infinite. And yet God stooped and Condescended to David in this Covenant so much the more, that he would be A Covenant-Party herein with David, As The LORD of Hosts, As the God and Rock of Israel, As a Father to David and his Seed, As his God, And as the Rock of his Salvation. Well might David hereupon burst out; Who am I O LORD God, and what is mine House, that thou hast brought me Hitherto? [viz. that thou hast brought me from the sheepcote to the Throne and Scepter; hast cut of all mine enemies; hast made me a name like the name of the great men of the Earth; and hast been with me whithersoever I went; as 1 Chron. 17. 7, 8.] And yet this was a small thing in thine eyes O God, for thou hast also spoken of thy servants House for a great while to come, and hast regarded me according to the estate of a man of high degree O LORD God. Or as the parallel place expresseth it; and is this the Manner (or Law) of man O LORD God. Or as Junius reads it; And that after the manner of men, O LORD God. That is, (faith one; Thou dealest familiarly with me as a man dealeth with man.) Now in these former expressions David intimateth, That though God's former kindnesses were so admirable that he was astonished at them, yet this familiar Covenant-kindness as it were struck him dumb; And what can David say more unto thee? As if all the former mercies had been a small thing in God's sight, he superadded this familiar Covenant, and herein made known all these Greatnesses. O LORD there is none like, neither is there any God besides thee.
2. Hence, The Privilege of David and his Seed was exceeding great, to be the other Covenant-party with God, and that under such Notions and Considerations. In this Covenant God Descended and Condescended to David; but David & his Seed Ascended towards God. God stooped below himself: but David is herein lifted up above himself. What? shall David, the youngest and most despised of Jesse's sons, the late keeper of his fathers sheep▪ shall he be particularly taken into a special Covenant with God? And this under such advantageous and Comfortable-Notions? As A mighty one; As God's chosen: As God's servant: As God's Anointed King; As God's First-born higher then the Kings of the Earth? What manner of Privileges are these: and how many Privileges? Surely all the Notions under which the Lord became a Covenant-party with him and his Seed, and all the Notions under which he and his Seed became a Covenant-party with God, are so many eminent Privileges and Covenant-advantages devolved upon David and his Seed.
3. Hence David and his Seed in this Covenant Typically Sustained and represented the person of the Lord Jesus Christ. Especially David and his son Solomon were eminent Types of Christ, the true David most entirely beloved of God, and the true Solomon and Prince of Peace to his Church and people. They were the Types: Christ the Anty-Type. They were the Shadows Christ the Substance. All the Notions and Considerations under which David and his Seed, were Federate-Parties with God in this Covenant had a more special tendency to and accomplishment in Jesus Christ then either in David or in Solomon. But in what regards David and his Seed Solomon were such Types of Christ shall more particularly be unfolded in the General Inferences from Consideration of this whole Covenant.
APHORISM III. 3. The Impulsive Cause and Occasion of this Covenant.
THE Impulsive Cause moving God to make this Covenant with David and his Seed was his rich grace and mercy in Jesus Christ; upon Occasion of God's changing Israel's Governors from Judges to Kings and of King David's holy Purposes of building an house or Temple for the Lord his God at Jerusalem. In this Aphorism are two things chiefly to be opened and cleared; 1. The Impulsive Cause, 2. The Occasion of this Covenant. Of both briefly.
I. The Impulsive or Moving Cause, inclining the Lord to make this Covenant with David and his Seed, and therein to Condescend so familiarly unto them in such liberal and bountiful Promises, is twofold: 1. Inward, 2. Outward.
1. The Inward Moving Cause of this Covenant, Causa 〈 in non-Latin alphabet 〉 was only God's own rich Grace and Mercy. As appears, 1. By David's thankful acknowledgements presently upon God's revealing of this Covenant to David by Nathan, saying; According to thine own heart (of thy mere grace, not of any merit of mine) hast thou done all these great things, (viz. These great things of this Covenant now revealed by Nathan,) to make thy servant know them. Or, as it is elsewhere; According to thine own heart hast thou done all this greatness, in making known all these Greatnesses. That is, According to the mere good pleasure of thine own will, hast thou revealed this Covenant to me. Thou hast fetched all motives and impulsives from within thyself only, from thine own mere grace goodness and mercy. Hence Pet. Martyr; According to thine heart] For God is so good, that he expects not our merits, but is moved by his own sole will and mere mercy. Therefore Paul to the Ephesians saith, God worketh all things according to the Counsel of his own will, Eph. 1. 11. 2. By God's own Testimony, styling the Substance of this Covenant, Mercy: Not only Materially, because the blessings covenanted therein were Mercies, a Compound of Mercy: Nor only formally, because they were promised and performed as Mercies; But also Efficiently Originally and Fundamentally, because they were the peculiar fruits and effects of Divine Mercy and Grace. — My faithfulness and my Mercy shall be with him, (viz. with David:) and in my Name shall his horn be exalted.—My mercy will I keep for him for evermore: and my Covenant shall stand fast with him. Ethan also the Ezrahite, speaking of this Covenant, stiles it by way of Emphasis, Mercy; for I have said Mercy shall be built up forever: thy faithfulness shalt thou establish in the very heavens.
2. The Outward moving cause of this Covenant, the Causa 〈 in non-Latin alphabet 〉 , was only Christ Jesus the Messiah and his merit, in whom alone The Lord so accepted David as to make this excellent Covenant with him: not anything at all in David's Person or Family. Hence David, in his thankful return to God for this Covenant, First devolves all Causality of it from himself, Then casts it all upon the Messiah. He Acknowledgeth self-denyingly that nothing in him could move or incline God to dignify him with such favor. Then went King David in, and sat before the LORD, and he said; who am I, O Lord GOD? and what is my House, that thou hast brought me hitherto? As if he had said O Lord, I am even astonished at this transcendent Covenant-Mercy! for theres nothing in me nor in my house, that might in the least measure incite thee thereunto. This was his great Humility, Self-denial, Self-abhorrency before the Lord. He seems also on the other hand to attribute all to Christ (the Word and Servant of God) as the only Outward Impulsive Cause and Motive; For thy WORD's sake and according to thine own heart, hast thou done all these things, &c. which elsewhere is thus expressed; O LORD for thy SERVANT's sake, and according to thine own heart hast thou done all this greatness, in making known all these Greatnesses. Both passages having peculiar and principal reference to this Covenant. What's this WORD of God? Who's this SERVANT? By word, Some understand, The Truth and Promise of God. But how can that be? For what Word or Promise did God make to David of any such Covenant Formerly? And by SERVANT, we cannot well understand Nathan the Prophet, by whom God revealed this Covenant to David; for though he did Reveal it by Nathan, yet not for Nathan's sake: Nor can we understand David himself. for David utterly disclaims all his own worth, saying: who am I O Lord GOD? and what is my house, that thou hast brought me hitherto? Nor is it as much as if he had said; For thy Promise sake whioh thou hast made to thy servant David, as some think: for the former doubt still occurrs; where did God make any such Promise? Some, by WORD understand God's decree, thus; ( z ) This admirable revelation of thy grace towards me and my posterity is grounded upon nothing but only upon the Decree which thou hast set down of thine own mere free will. But Word here cannot be expounded, God's Decree: for that will not agree with the parallel word, Servant; for thy Servants sake, that is, for thy Decrees sake, were a harsh and unusual exposition. I therefore rather incline to their exposition who by WORD understand Christ, The essential word of God, John▪ 1. 1, 14 Rev. 19. 13. Christ also being called God's Servant in regard of his office, Isa. 42. 1. with Math 12. 18. And then the sense is; For thy words sake,—For thy sevants sake, viz. For the merit and Mediation of thy Christ, (who is Thy eternal word, and thy servant in the Mediatory office) thou hast graciously done all this greatness. Thou hast inclined hereunto, according to the mere good pleasure of thy will, within thyself; for the Mediation and Merit of thy Christ without thyself. And this interpretation (as some think) is yet further strengthened by those words; And hast regarded me according to the estate of a man of high degree, O LORD God. What can David speak more to thee for the Honor of thy servant: That (according to the estate of a man of high degree, or, of excellency, ) may more rightly be referred to Christ, for he is truly the most excellent, and as Paul speaks The second Adam. So the sense shall be, Thou givest me these things, not according to my merits and my virtues, but for Christ that high and excellent man. Thus Pet. Martyr. And he further saith, Rabbi Solomo reads this sentence by way of Interrogation, as a Sentence of Admiration, and as if David should say thus; Is this the Condition of man, that thou shouldst embrace him with such love? And this well agrees if it be transferred to Christ in this manner; Is this my condition, that Christ should be born of my stock, and I should be the father of the son of God? And this agrees most fitly with that which follows: what can David speak more to thee? &c. for as Paul saith, Since God hath given us his son, how shall he not with him also freely give us all things? thus he.
II. The occasion of this Covenant, was, 1. More Mediate, 2. More Immediate.
1. More Mediate and remote, was God's changing Israel's Governors and chief Rulers from Judges to Kings. Judges were Governors more extraordinarily raised up by God, during Israel's more unsettled Condition in Canaan: by whom God as their King ruled them. They were not so full of outward Majesty as Kings: Nor did their Posterity succeed them. Instead of these God set up Kings as more Ordinary fixed Rulers, fuller of awful Majesty. The first King of God's approbation, was David, (Saul being given in anger and taken away in wrath ) in whose days the Lord brought Israel to a more settled condition in Canaan: And God annexed the Regal Succession peculiarly unto David and his Natural Seed, till Jesus Christ the chief natural Seed of David, and chief King of Israel, should come to Rule his Church forever: in whose Kingdom, the whole Government of that people should be swallowed up, and David's throne perpetuated for evermore. God intending this Honor and happiness peculiarly to David and his House, Reveals this Covenant to David by Nathan, the chief new clause whereof superadded to the Sinai-Covenant, was the Promise of the Messiah to descend of David according to the flesh, and of the Kingdom to be perpetuated in him for evermore.
2. More Immediate and near, was David's holy Purpose to build an house or Temple for the Lord at Jerusalem. This Purpose David probably entertained in his heart from consideration of God's Promise by Moses to Israel, that when they should he possessed of Canaan and have Rest from their Enemies round about, There should be a place which the LORD their God should choose out of all their Tribes to cause his Name to dwell there, &c. This his purpose David imparted to Nathan the Prophet, when the LORD had given him Rest round about from all his Enemies. Nathan encouraged him, but God by vision revealed to Nathan forbids David to build, upon divers grounds. Nevertheless God was so well-pleased with David's holy intendments herein, That he Makes a special Covenant with David; therein assuring him, that He would build David an House, Raise up his Seed after him (which should build God an House,) and would stablish his Throne for evermore. Which Promises had their peculiar and principal accomplishment in the Messiah Jesus Christ the son of David. How acceptable to God, was David's zeal for God! He purposed to build God an House: God thereupon Promised to build him an House: yea to set up his Seed upon his Throne after him forever, which Seed should be Christ especially. Oh how was David enlarged in thankfulness, and his Spirit wrapped up with astonishing admiration hereupon: so that he wanted words to express his thoughts! who would not be zealous for the House, worship, Ordinances, and Church of God: which is so well pleasing to God and so abundantly rewarded?
Inferences, by way of Application.
1. Hence, Admire the Riches of God's free-Grace in this Covenant-discovery to David. God made and revealed all these Covenant-Greatnesses to David according to his own heart, according to the goodpleasure of his own will. Nothing in David, nothing in his fathers house could incline or Move God hereunto. Herein God manifested to David both his Gratiam favoris, His Grace of free favor which he freely expresseth towards his Creature without any desert of the creature; and Gratiam Commiserationis, his Grace of free pity and Commiseration, which he expresseth towards his sinful Creature contrary to desert. For, David had no merit, to deserve any good from God: David had many sins and frailties to deserve all evil from him.
2. Hence, Jesus Christ the essential word of God and the grand Servant of God in his Mediatory office, was not only one Primary Blessing Promised and a Principal end intended in this Covenant; but also the only outward Impulsive Cause inclining God thereunto. Christ was the Matter, end, and Foundation of this Covenant. Christ was the Center, the lines, and the Circumference of this Covenant. Jesus Christ was the very life and Soul of this, as of all other Covenants of Faith: The same yesterday, and today, and forever. You cannot study this Covenant, but therein you shall learn Christ. He is the Jewel in this Cabinet: Oh, delight to open and look into this Cabinet, for the Jewels sake laid up therein.
3. Hence, True zeal to build God an House is the ready way to engage the Lord to build our house. David had it in his heart, (and but in his heart) to build an House for God; As yet not one stone of the foundation was laid, nor any Materials at all prepared for the building: And yet God was so exceedingly pleased with his religious purposes of heart to build God an House, That God presently rewards this his zeal with a Covenant and rich promises to build David an House, by raising up his Seed and stablishing his Throne for evermore. David but purposed to build God's House, and God promised to build David's House. Did his religious intent of building the Material Temple so please God? How much more will our religious intents endeavors and actings for building his Spiritual Temple the Church (one special Antitype of that Type) please God abundantly? We have in this land entertained purposes of building the spiritual house of God. Otherwise why did we in the days of our distress so solemnly Covenant with God, To endeavor in our places a through reformation in Doctrine worship Discipline and Government according to the word of God? And hath not God built our House, since we Covenanted to build his House? Hath he not subdued our enemies, and crowned us with peace by Sea and Land? From that day did not the Lord bless us? Oh then, why have we not pursued our pious purposes, and performed our Covenant, which remains still upon Record in Heaven and earth against us? shall we ever lose, by our zeal to the House of God? Nay, since the Lord hath begun to build our Houses, Have we not neglected to build God's House? have we not said, The time is not yet come, the time that the House of the Lord should be built? Have we not pulled down God's House, and built the devils House, by Blasphemies, Heresies, Errors, Divisions, Profaneness, Confusion, and a sinful Toleration of evils intolerable? Thus did not David. Yea when God suffered him not to build the Temple, yet he prepared for it with all his might. So if we cannot build, as we desire, yet where are our preparations?
APHORISM IV. 4. The Substance, or Subject matter of this Covenant with DAVID.
THe Substance or Subject-Matter of God's Covenant with DAVID and his SEED, consisted; 1. On God's part, In many eminent Mercies and Blessings Promised: viz. 1. Touching DAVID himself; ( 1 ) The subduing of all his Enemies, ( 2 ) Strengthning and establishing him, (3) Increase and enlargement of his glory, prosperity, power and dominion, (4) His sweet Covenant-relations to him, ( 5 ) Fulfilling of his days, ( 6 ) Building him an house, especially by Raising up his Seed after him to sit upon his Throne forever, and