The Mystery and Marrow of the Bible
The main Body and substance of God's Covenant with David and his Seed, may be easily reduced to these particulars in this Aphorism. And these Mercies Promised on God's part, with this Duty conditioned on the part of David and his Seed, are evidently the Subject-Matter of this Covenant: They being collected, 1. Partly, out of the vision of Nathan wherein God first revealed this his Covenant to David; 2. Partly, out of the recitals and expolitions of this Covenant, especially in two eminent Psalms: 3. Partly, out of David's last words, wherein he comforts himself▪ against all the discomforts of his House, by this excellent Covenant which God had made with him. And this I shall yet further clear, by this brief ensuing Explanation of this Aphorism according to the several branches of it, in two Sections.
SECTION I.
THE Covenant-Mercies or blessings herein graciously Promised on God's part to David and his Seed, viz. 1. Some concerning David. 2. Some concerning David's Seed. 3. Some concerning the Subjects of King David and his Seed.
First, The Covenant-Mercies or Blessings more specially concerning DAVID himself were these; viz,
1. God's subduing of all his Enemies; clothing them with Shame and Confusion. This is one clause in Nathan's vision, revealing this Covenant; — Moreover, I will subdue all thine enemies. This the explanatory recital of the Covenant confirms; I have found David my servant,—The enemy shall not exact upon him: nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. And elsewhere; His enemies will I clothe with Shame. And this is yet further ratified in David's Prophecy or last words touching this Covenant; but the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands. But the man that shall touch them must be fenced with iron and the staff of a spear: and they shall be utterly burnt with fire in the place. Heb. in the Mansion. Here the enemies of the Kingdom of David and his Seed, are Described and Threatned. Described, by their dissoluteness; They are styled, sons of Belial: yokeless, profane wretches. By their mischievousness; being compared to Thorns, that prick or wound those that touch them or have anything to do with them, unless they be fenced with iron and spear against them. Threatned, Partly To be moved or thrust away as thorns, which are stubbed up by the roots because of the mischief they do grass or corn, &c. Partly, To be utterly burnt with fire in the Mansion or place of their abode. This promise of subduing all David's Enemies had reference, Immediately and literally to the Enemies of David and his Seed in the Kingdom of Israel: Mediately Typically and Spiritually to the enemies of Jesus Christ in the Kingdom of his Church, Satan Antichrist and all the yokeless wicked ones of the world, whose utter extirpation and Destruction is here foretold for the Comfort of David's House.
This Mercy Promised was Performed and accomplished two ways. 1. Literally and immediately to David himself. David fought the battles of the LORD; And he went on and grew great, and the LORD God of Hosts was with him: yea he was with him whither soever he went and cut off all his enemies out of his sight, and made him a great name like unto the Name of the great men that are in the Earth. And David himself thankfully confessed thus much in that triumphant Psalm penned to that purpose. viz. That he might triumph in God's praises who had trodden cown all his enemies under his •… eet. To which Psalm this Title is prefixed; and David spake unto the LORD the words of this Song, in the day that the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul. And he said; &c. Which Psalm also may be very properly sung by the Church and people of God, for his subduing the enemies of Christ and his Church: David herein being a special Type of Christ, and David's enemies, of the enemies of Christ and his Church. 2. Spiritually, Mystically and Mediately. This promise is, and shall be performed to Jesus Christ the true David, typified by David. Christ, ( 1 ) Inchoately hath Conquered Judged and Condemned all his and his Members spirtual enemies, as Sin, Death, Hell, Satan, Antichrist, the world, &c. He hath already stabbed them to the heart: hath given them such a death's wound as they shall never be able to recover. And he is riding on still most victoriously Conquering and to Conquer. ( 2 ) Compleatly he will subdue them all, before, or at, his second Coming. For he sits on God's right hand and there must reign till all his foes become his foot stool. This Stone cut out without hands shall break in pieces the whole image of Gold, Silver, Brass, Iron and Clay, even all the grand Empires and Kingdoms of the world, that are enemies to the Kingdom of Christ. Great Babylon, Rome; shall be utterly burnt with fire, and shall be found no more at all. The Beast and false Prophet shall both of them be taken by him that sits on the white horse, and shall be cast alive into a lake of fire burning with Brimstone. The last enemy Death shall be destroyed, when the Devil, and Death, and Hell, and all the wicked shall be cast into the lake of fire.
2. God's establishing and strengthening David in his Kingdom, that his foes might be brought under. Then thou spakest in vision to thine Holy one,—I have found David my servant; with my Holy oil have I anoninted him. With whom my hand shall be established: mine arm also shall strengthen him. The enemy shall not exact upon him, &c. As God was the Anointer of David, and so the Author of his Kingdom: So he Covenanted to be the strengthener and keeper of him and his Kingdom against all adverse Power. God (as Calvin notes well) doth not forsake his works begun, but by a continual progress carries them on to their end and perfection. Except the Lord strengthen and establish: what King or Kingdom can be established? and if he strengthen and Stablish, who shall weaken or Abolish?
This promised establishment and strengthening had its accomplishment also; 1. In David himself. For, after David had taken the strong hold of Zion and had enjoyed so much peace as to build himself an house, David perceived that the LORD had established him King over Israel, and that he had exalted his Kingdom for his people Israel's sake. And after that he twice conquered the Philistines and at last subdued them, as also Syria, Moab, Ammon, Ameleck, &c. so that David grew greater and greater, and got himself a mighty name. 2. In Jesus Christ the primary Seed of David. For God established and strengthened him and his Mediatory Kingdom, so that no enemies can shake it, but it shakes and destroys all enemies and opposers: and subdues people unto Christ, that he Rules in the midst of his enemies.
3. God's Increasing and Enlargement of David's Glory Prosperity Power and Dominion. In the recital and explanation of this Covenant, God said; But my faithfulness and my mercy shall be with him, and in my name shall his Horn be exalted. I will set his hand also in the Sea: and his right hand in the Rivers.—Also I will make him my First-born, higher then the Kings of the earth. Here, besides other blessings, these Royal favors are promised to David, viz. 1. Exalted Glory, In my name shall his Horn be exalted. Here and oft elsewhere the Horn of David (saith Calvin ) is taken for his Glory, Dignity, Power, &c. Therefore the sense is, Through God's goodness, the state of his Kingdom should be always prosperous and flourishing: Its an elegant Metaphor from brute-beasts, whose ornament and power is in their Horns: thence translated to signify sometimes divine Glory and Power; sometimes Human Royal glory and Power, as here. 2. Enlarged Dominion. The hand, the right-hand, whereby the sword and scepterare held, and power is put forth, denotes dominion: His hand in the Sea and Rivers, imports the extent of his Dominion from the Sea to the Rivers. By Sea, here understand, the great Sea, viz. The Mediteranean Sea, which was the border of the promised Land on the West. By Rivers, Calvin understands the River Euphrates, which was divided into many channels, and the neighbouring Rivers on the part of Syria. But forasmuch as God had mentioned sundry Rivers as part of the borders of the promised land, viz. the great River Euphrates, Gen. 15. 18. Deut. 11. 24. The River Jordan, Numb. 34. 12▪ And the River of Egypt, Num. 34. 5. Josh. 15. 4. I see not any reason why any of them should here be excluded, but that David's dominion should be extended to them all according to God's Promises of Old to Abraham, and to Israel. The people by their many sins had deprived themselves of some part of their promised inheritance, and straightened their borders: but now God assures them that under David and his Seed there should be an enlargement of the borders according to the ancient promises. 3. Eminency of Sovereignty and Rule. That he should be higher then the Kings of the earth; or, Kings of the Land. viz. Higher then all the Kings within the bounds of the promised land, which David should subdue: And Higher in royal dignity, excellency, authority, prosperity, then all the neighbouring Kings round about him. And elsewhere God saith; There ( viz. in Zion) will I make the Horn of David to bud: I have ordained a lamp for mine Anointed. His enemies will I clothe with shame: but upon himself shall his Crown flourish. This Psalm also recites and explains God's Covenant with David, and in these words God promised the Increase of David's Glory, Prosperity and Dominion, Under three Metaphors viz. 1. Of an Horn budding. There will I make the Horn of David to bud. Horn, Sometimes denotes the Royal Glory and Power of David and his house, as was noted formerly. Sometimes the budding posterity of David full of Honor and power: So Christ is called, an Horn of Salvation in the House of David. The budding of the horn of David, may denote, Partly, the small and contemptible Original of David's Kingdom. He being taken out of a Mean Family, and from one of the meanest employments, keeping of Sheep, to the greatest dignity of feeding Jacob God's people and Israel his Inheritance: from the Shepherds-crook and sling, to the Scepter; from the Sheep-folds, to the Throne. So that the first budding of his Royalty was from a very small and despised beginning▪ Partly, The wonderful restitutions of David's shattered and decayed Kingdom, Rehoboams losing ten tribes, the residue being oft times brought extreme low by potent adversaries, especially when they were held Captive in Babylon 70. years. In such cases how was the Horn of David bruised and broken! whereupon Christ springing of David is called, A Rod (not out of the Tree, but) out of the Stem of Jess, and a Branch out of his Roots. And The Man whose name is the BRANCH: alluding perhaps to this prophecy. But still God did wonderfully preserve his Kingdom from Rain, and made it often Bud again afresh till Christ came. 2. Of a Lamp. I have ordained a Lamp for mine Anointed. Or, I have prepared a Candle, &c. This Metaphor of a Lamp or Candle, is used in Scripture to signify many and several things: but all with allusion to the light, comfort and benefit of a Lamp or Candle in darkness. As, Sometimes it signifies Mans Soul, Spirit or Mind, which is the Candle of the LORD within a man; Sometimes The corporal eye, which is the Candle of the Body: Sometimes, the word of God, which is a Lamp to our feet, and light to our path; Sometimes, The lightsome and comfortable presence and favor of God to Israel in deepest troubles, Abraham had this represented to him in vision of a smoking furnace and burning Lamp; Sometimes The lightsome joy, comfort prosperity and bright shining Glory of a Kingdom or Royal Family, breaking forth in midst of darksom troubles and afflictions, and especially resplendent in a comfortable Succession continued. Thus God said touching Solomon; And unto his son will I give one Tribe, that David my servant may have a light (or Candle) always before me in Jerusalem. And touching Abijam King of Judah, though wicked, God said; Nevertheless for David's sake did the LORD his God give a Lamp (or Candle) in Jerusalem, to set up his son after him, and to establish Jerusalem. In this last sense here understand this clause of the Covenant. Contrariwise the dashing of wicked men's prosperity joy comfort glory &c. is often threatened under the metaphor of ( • ) putting out their Candle. 3. Of a flourishing crown but upon himself shall his Crown flourish. His crown and Kingdom shall be prosperous like a flourishing flower full of beauty and glory. Contrariwise the glorious beauty of the Crown of Pride, the drunkards of Ephraim, is compared to a fading or withering flower.
This Promise had its accomplishment, Much, in David, More in Solomon, most of all in Jesus Christ, the chief Son of David. 1. In David. 1. For, God preserved David whithersoever he went: and David by his victorious successes got himself a Name. David also smote Hadadezer King of Zobah, as he went to recover his border at the River Euphrates. Whether Hadadezer or David be understood here to go to recover his border at Euphrates, David by smiting Hadadezer enlarged his Dominion towards Euphrates, which was his promised border. And so God set his hand, or power in the Rivers. The Moabites and Syrians and their Kings became servants to David and brought gifts: So David was higher then the Kings of the Earth or of the Land David's Horn budded, from a Shepfold to a Royal Throne: and though ofttimes it seemed quite broken, and his light in Israel extinguished, yet it again still budded afresh, and his Candle was again lighted in Jerusalem till the coming of the Messiah. 2. In Solomon his son. For, He was strengthened in his Kingdom, and the LORD his God was with him, and magnified him exceedingly. He had riches wealth and honor, such as none before or after him had the like: and he made silver and gold at Jerusalem as plenteous as stones, &c. And all the Kings of the Earth sought the presence of Solomon, to hear his wisdom, &c. and they brought every man his present, vessels of silver, and vessels of gold, &c. a rate year by year, And Solomon reigned over all Kingdoms from the River unto the land of the Philistines, and unto the border of Egypt: they brought presents and served Solomon all the days of his life▪ &c. 3. In Jesus Christ this promise was most eminently accomplished. He was raised up an Horn of Salvation for us in the House of David. He is a light to lighten the Gentiles, and the glory of his people Israel. He had the Throne of his father David to reign over the house of Jacob forever; yea he had given him the Heathen for his inheritance, and the uttermost parts of the earth for his possession: All Nations being brought into subjection to him by the Scepter of his Spirit and Gospel; and the Kingdoms of this world becoming our Lord's and his Christ's, who is therefore Lord of Lord's, and King of Kings, and shall reign for evermore.
4. God's sweet Covenant-Relations to him. In the recital of this Covenant, God promised to David; He shall cry unto me, Thou art my Father, My God, ana the Rock of my Salvation: Also I will make him my first-born, higher then the Kings of the earth. In which words God assures David of three Excellent and most comfortable Relations betwixt himself and David, which David should acknowledge, and upon all occasions make use of By Faith and Prayer, flying and cleaving still to him as to 1. His Father, 2. His God, And 3. His Savior. Oh how sweetly might David's Faith and Prayer, fix upon the Lord in all Temptations, Troubles, Discomforts▪ Straits, &c. who thus made himself David's by these endeared Relations! viz. God Covenanted to be,
(1) David's Father. He shall cry unto me, Thou art my Father. God here promised to be a Father to David, Not Generally, as he is Father of all his Creatures, father of lights, Jam. 1. 17. father of Spirits, Heb. 12. 9. Nor only Specially, as he is father of Rulers and Magistrates; I have said ye are God's: and all of you are children of the most high, Psal. 82. 6. But more Peculiarly and Eminently, As he is father of his Adopted in Christ, Luke 11. 2. 2 Cor. 6. 18. Rom. 8. 15. And as he intended a peculiar dearness betwixt himself and David, as his First-born, higher then the Kings of the Earth, as Calvin well observes.
This Promise was Really performed to David himself; when my Father and my Mother forsake me, then the LORD will take me up. Heb. will gather me. The LORD will not only be a Father, but both Father and Mother to David; yea more then both Father and Mother: They may forsake, but God will gather me, Theres more Fatherliness in this Father, then in all the Fathers in the world. But this promise primarily intended, and had its fullest accomplishment in the Anti-Type Jesus Christ, who was indeed God's First-born higher then all Kings of the Earth, And therefore the Apostle applies this Promise to Christ, and thereby proves him to be above all the Angels in Heaven.
So then, The Lord Covenanted, That himself would be A Father to David: And that David should be his Son, yea his Firstborn, his choice son. What blessings doth this imply from God to David: And what Duties from David to God! I. What blessings and mercies hence flowd from God to David, That God would be his Father! As, 1. Fatherly Procreation. A Father begets his child of his own substance Hearken to thy Father, that begat thee. This is the very foundation of Fatherhood. The Lord begat David, Partly by Regeneraation, as he begets all his spiritual children by his spirit and word. Partly by Royal Unction whereby he begat him to the Throne. Thou art my son this day have I begotten thee. By Regeneration, he begat him a Saint: By Unction, he begat him a King. 2. Fatherly Communication▪ A Father imparts and communicates himself peculiarly to his child, his Nature, his Image, his Properties, his Perfections, &c. God this heavenly Father, Communicates to his children▪ and so to David, His Nature, and his Spirit. ( 1 ) His Nature. They partake the Divine, or Godly Nature; and The Image of God, in knowledge, righteousness and true holiness. ( 2 ) His Spirit; Partly as a Spirit of Adoption, witnessing their Son-ship, &c. Partly, as a Spirit of supplication, enabling them with groans unutterable to cry Abba Father, with childlike boldness and confidence. 3. Household relation to all the children of the household of God. They that have God their father, are of God's Family or Household; some of which Family are in Heaven, some on Earth, yet all but one and the same Family. Herein Jesus Christ, the First-born, is their Elder brother, nor is he ashamed to call them brethren: and in him also his members are Holy brethren, an holy brotherhood. 4. Fatherly affections. As, Love. A father Naturally loves his children: and usually more then children love a Father. Love rather descends, then Ascends. God's love to his children, is admirable, incomparable. Behold, what manner of love the father hath bestowed upon us, that we should be called the sons of God.! John stands amazed at this Compassion. A fathers bowels melt upon his children, yea though unkind and unnatural: As David's upon Absalom. but God's fatherly Compassions to his children transcend; Like as a Father pitieth his children, so the LORD pitieth them that fear him, &c. Hence God is represented like a tender father conflicting within himself about the chastisement of his Israel; How shall I give thee up Ephraim? How shall I deliver thee, Israel: How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me; My repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim; for I am God, and not man, the holy one in the midst of thee. 5. Fatherly Education. Natural Parents have a Natural instinct to bring up their children Naturally. Christian and Godly parents have supernatural principles inciting them to educate them Christianly. But God's own fatherly education of his children is most Fatherly. For, He feeds them with Heavenly food, Hidden Manna, The bread and water of life, making them live for evermore: even with Jesus Christ the true bread that came down from Heaven. ( 2 ) He clothes them with the best robe; even with the Righteousness of Jesus Christ and the Sanctifying Graces of the Spirit, enabling them to put on the Lord Jesus Christ and the New Man. So that they become all glorious within, and their clothing of wrought Gold. ( 3 ) He instructs them in the best lessons, in the deep things of God, Jesus Christ, and the Mysteries of Salvation: and this by his Spirit and Scriptures, able to make them wise unto Salvation, and to furnish them thoroughly unto every good work. ( 4 ) He also as a tender Father, Corrects them discreetly and faithfully, (not as earthly parents for their own pleasure or passion, but for their profit, that they may be partakers of the peaceable fruit of righteousness, may know he loves them, and that they are not Bastards, but Sons. 6. Fatherly Protection. Fathers to their ability defend their children from Harms and Injuries. They'l fight for their sons and their daughters, and their wives, —as Nehemiah encouraged. But this Heavenly Father will be to his people and children A wall of fire round about them, and their glory in the midst of them: yea as the Mountains round about Jerusalem, so the LORD is round about his people from henceforth and forever. And he that toucheth them toucheth the apple of his eye, &c. 7. Fatherly Provision. The children lay not up for the Parents, but the Parents for the children. This heavenly father makes the best Provision for his children, both here in this world, and hereafter in the world to come. They are heirs of Earth and Heaven, of two whole worlds, All things are theirs: And eye hath not seen, ear hath not heard, nor hath the heart of carnal man conceived what he hath prepared for them that love him. These, and like paternal favors God assured to David in this Covenant, whilst he promised to be a Father to him. II. What Duties hence were to be returned from David to God: the Lord accepting him as his son, his First-born: Mutual Relations, have in them Mutual Obligations. The Duties of a child to a Natural Father, much more to God the Heavenly Father, are such as these. As, 1. Conformity to the heavenly father. A child of God is to be holy, as he is holy; merciful, as he is merciful; &c. 2. Love and childlike affection; Primarily to the Heavenly Father himself in Jesus Christ, with all the heart, soul, mind and might. Secondarily, to all God's children bearing the image of this heavenly Father Everyone that loveth him that begat, loveth him also that is begotten of him. viz. The heavenly child, for the heavenly fathers sake. 3. Honouring of him. The child ought to honor his Father. Hence saith the LORD of hosts; A son honoreth his father and a servant his Master: If then I be a father, where is mine honor? &c. 4. Fearing him with filial reverence, not with slavish fear. If ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. If you profess God to be your father, and pray to him as to your Father, fear him in your whole course of life. 5. Obeying of him. As obedient children, not fashioning yourselves according to the former lusts in your ignorance: —Jesus Christ counted it his meat and drink to do the will of his father that sent him, and to finish his work, yea he became obedient to him to the Death even the death of the Cross: laying down his life rather then laying aside his obedience. Herein all his members should follow him in like obedience. 6. Trusting in him, and depending upon him, as children upon a loving and faithful Father, for all necessary supplies, comforts, &c. As Christ did in death. 7. Praying to him, as a child to a Father. By the Spirit of Adoption we cry, Abba, Father. Christ prayed to him as to his father often: and Christ hath taught us to pray to him as to our Father every day. Now as David was obliged to perform these and like filial Duties to God, as to his Father: so the Scriptures, and especially the Psalms abundantly testify such his Performance.
(2) David's God. He shall cry unto me, thou art my Father, My God, &c. This is the highest mercy Promiseable That the Lord would be A God to David by Covenant: and consequently, That David should be one of his Covenant-People, is implied. But of this supreme sweetest and most Comprehensive Promise, hath been spoken heretofore abundantly, especially in opening God's Covenant with Abraham. Thus David experimentally had the Lord for his God: and gave up himself to God as one of his people.
(3) David's Rock of Salvation. He shall cry unto me, Thou art my Father, My God, and The Rock of my Salvation. How emphatically! Not only A Savior, but My Savior: Not only My Savior, but My Salvation: Not only My Salvation, but The Rock of my Salvation. My strong, My impregnable, My immovable, My everlasting Salvation. Such a Salvation God here Covenants to be to David, even his All-sufficient Savior. God saves, or is A Savior divers ways: and every way he became David's Savior. As, 1. By sustaining and Preserving by his Common Providence. Thus, he saves Man and beast. Thus he is the Savior of all men. 2. By lending help and assistance. Save LORD, let the King hear us when we call, Psal. 20. 9. 2 Kings 6. 27. Psal. 118. 25. 3. By Delivering, ( 1 ) From Temporal evils, afflictions, enemies, &c. Psal. 3. 7. & 7. 1. & 118. 14. ( 2 ) From spiritual evils, sins, miseries, &c. and from eternal Wrath, Death, Condemnation. So God is the Savior especially of them that believe. And thus Salvation is often ascribed to God, Tit. 3. 4. Ier. 17. 14. Ezek. 36. 29. Luke 1. 72. Heb. 5. 7. 2 Tim. 1. 8, 9. Now David being every of these ways saved by this Rock of his Salvation, as in his Psalms is plentifully evident: David was obliged to demean himself towards God, as the saved of the Lord. Accordingly upon this ground David, 1. Loved the Lord his Savior exceedingly. 2. Praised God his Savior with much enlarged thankfulness. What shall I render unto the LORD for all his benefits towards me? I will take the Cup of Salvation, &c.— I will praise thee, for thou hast heard me, and art become my Salvation. 3. Trusted in the Lord the more Confidently for the future. 4. Devoted himself to the service of the Lord his Savior, the more cheerfully O LORD, truly I am thy servant, I am thy servant, and the son of thy handmaid: thou hast loosed my bonds.
5. God's fulfilling of David's Daies. And when thy days be fulfilled that thou shalt sleep with thy fathers. This hath in it an implicit Promise of long life to David: that his days should not untimely be cut off, but be fulfilled and come to Maturity.— Peter Martyr thus expounds it Thou shalt not be taken away with a violent or immature Death, for thou shalt fulfil thy days. All do fulfil their days in regard of God's Predestination in whatsoever age they die. But they are said to fulfil their days, who live so long, till the Humour which they call radical be dried up. Long life is ofttimes promised as a great blessing to God's People: As To Abraham, To Job, To Israel, &c. And long life becomes an eminent mercy to God's people in divers regards. viz. 1. As Long life is a continual Testimony and evidence of God's constant care and fatherly Providence over his people: Supplying them with all necessaries, preserving and delivering them from many dangers and deaths, Ordering and over-ruling all things for Good, &c. 2. As long life is the evident fruit and ex perimental performance of many sweet Promises made to that effect. 3. As long life is the Godly man's longer Seed-time for Eternity. He hath the larger opportunity of Good, Prov. 16. 31. To advance God's glory to advantage his own spiritual and eternal good; To promote the heavenly well-fare of God's people, or of nearest Relations: There being no work, nor device, nor knowledge, nor wisdom in the grave 4 As long life affords a larger opportunity of furthering and beholding the public good and prosperity of the Church of God. Paul upon this account was contented to live longer upon Earth: Though, in regard of his own peculiar personal Happiness, he desired to be dissolved and be with Christ, which was far best of all.
This Blessing was accomplished eminently in David according to the very letter, For, He reigned over Israel 40 years; seven years reigned he in Hebron, and 33 years reigned he in Jerusalem. And He died in a good old age, full of Days, Riches, and Honor.
6. God's building David an House, making it powerful and prosperous, especially by raising up his Seed to sit upon his Throne forever. This is a grand and eminent Promise, much insisted upon by God in this Covenant. When David had it in his heart to build God an House, God returned him this Covenant-Promise; Also the LORD telleth thee, that he will make thee an House. Which elsewhere is thus expressed furthermore I tell thee, that the LORD will build thee an House. As if God had said, David wilt thou build me an House? Nay rather, I will build thee an House. If God that built the world, that built all things, will build David an House; then David's House shall be built Most 1. Skilfully, 2. Magnificently, 3. Strongly, 4. Durably. But if God build it not, All other building is to little purpose, except the LORD build an house, they labor in vain that build it. God's building of David an House, did primarily imply God's raising up of David's seed from his own loins to sit upon his Throne and succeed in his Kingdom forever. Posterity are the Pillars of the House or Family, when they fail the House is ruined pulled down and destroyed. By these the Glory Prosperity Power and Dominion of David's House was increased and continued. Therefore after God had Promised To build David an House, he presently by way of exegetical explanation adds; And it shall come to pass, when thy days be expired, that thou must go to be with thy fathers, that I will raise up thy Seed after thee, which shall be of thy sons, and I will establish his Kingdom. He shall build me an house, and I will stablish his Throne forever. And elsewhere; 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. And in another explanation of this Covenant; 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 all Generations. Selah. This building up of David's House, by Raising up unto David a Successive Seed that should sit upon his Throne forever, was an high and excellent mercy. Princes that die childless know what a blessing posterity is. Among the Roman Emperors, (as Pet. Martyr notes) from Julius Caesar to Antoninus none of them (except Vespasian ) could leave a son behind them succeeding in the Empire. The Turk hath detained the Empire in one family above 250 years; but by Force, Violence, Tyranny, Patricide, Fratricide, &c. Yea in the Kingdom of Israel, the Kings over the ten Tribes were chosen from other, and other Tribes continued not in a Line of Natural succession; their House was not firmly built, nor their Throne established. But here God assures David of a Natural lineal Succession forever.
This Covenanted blessing was Accomplished, 1. More Immediately and less principally, in David's Ordinary Natural Seed. For, his Natural posterity did in lawful Government sit upon his Kingly Throne till the Babylonish Captivity, which was about 430. years: And afterwards the Jews had Princely Governors of David's line, or at least rightful heirs of the Govenment till Christ was born. 2. More Mediately and Principally this is fulfilled in David's Extraordinary Natural Seed according to the flesh, JESUS CHRIST; —And this two ways. Partly, By Christ's Propagation according to the flesh from David's loins. Whence Paul saith; Jesus Christ our Lord was made of the Seed of David according to the flesh. And Matthew stiles him; Jesus Christ the Son of David, the son of Abraham. And to put all out of Question, The Natural line of Christ is brought down by rule from David to the Virgin Mary, the real Mother of Christ: and the Legal line of Christ is drawn down by Matthew from David to Joseph, the supposed father of Christ. This was a great Honor and Favor to David to be the Grand-father of Jesus Christ our Savior. Partly, By Christ's Royal Succession of David in the throne, who reigns over the House of David, the Church of God, forever and ever, of whose Dominion there shall be no end His Kingdom shall (as Daniel hath foretold) never be destroyed, nor left to other people, but it shall break in pieces and consume all these four great Kingdoms, and it shall stand forever. By the Glory of his Seed, and Perpetuity of this Kingdom, chiefly accomplished in Christ, David in his last words Comforted himself against all the weaknesses and discomforts of his Family, from the everlasting Nature of his Covenant in Christ. Now these be the last words of David, &c.—Let the Reader diligently observe David's Last words. They are very Short, but Sweet: Few but Weighty. wherein we may notably discover, How God's Covenant of building David an House, chiefly intended Christ, and had its fullest accomplishment in him: Last words of Dying Saints, of Dying Prophets, use to be ponderous, Holy, Heavenly, Serious, and challenge special consideration.
Touching DAVID's LAST WORDS, Consider briefly 1. Their Nature, 2. Scope, and 3 Principal Branches. I. Their Nature. They are called, David's last words; Now these the Last words of David. viz. His last words, not touching Civils, but touching Spirituals. Or, His last words, because they contain that which David had in his Mouth to his last, and dying day. These last words are, for the General Nature of them, A Psalm: DAVID's, Last Psalm: David's comfortable Covenant-Psalm. His Swan-like Song, Its made up of Prophecy, Doctrine, and Comfort: and therefore is a mixed Psalm: partly Prophetical, partly Doctrinal, partly Consolatory. Wherein David sweetly Comforts himself, by the Doctrine and Nature of God's Covenant with him in Christ, which Prophetically promiseth God's building of David's house and Kingdom in Jesus Christ most gloriously and perpetually. II. Their Scope and Intent is; Prophetically to Promise and Declare, for David's singular Consolation, The Righteousness, Holiness Glory Prosperity and Perpetuity of his House and Kingdom, in Jesus Christ his Seed, according to God's Covenant; But the utter Confusion of all his Kingdom's Enemies. III. Their Principal parts to this end are; First, A Preface to this comfortable Covenant-Psalm, Describing▪ 1. The Instrumental cause of it David, ( 1 ) By his Natural descent; David the son of Jess said. ( 2 ) By his Royal Dignity; And the man who was raised up on high. ( 3 ) By his Divine Unction to his King-ship; The Anointed of the God of Jacob. ( 4 ) By his pleasantness and sweetness in the Psalms which he Penned and left upon record for Israel, for the Church of God; And the sweet Psalmist of Israel, said. Heb. And the pleasant one in the Psalms of Israel, said. verse 1. 2. The efficient cause, or Principal Author of it, God the Father Son and Holy Spirit, who seem to be set forth in three Expressions. ( 1 ) The Spirit of the LORD, not only inspired his heart with Matter, but also furnished his Tongue with words; The Spirit of the LORD spake by me, and his word was in my Tongue. verse 3. ( 2 ) The Father; The God of Israel said. He was Israel's primarily, By Covenant, By Profession, By worship, &c. ( 3 ) The son; The Rock of Israel spake to me, verse 3. That is the son Christ. For, Israel drank of that spiritual Rock that followed them, and that Rock was CHRIST. Thus of the Preface. Secondly, The substance of this Sweet Covenant-Psalm, Prophetically Promising and delineatein Partly The Happiness of David's House and Kingdom in Christ; Partly The Misery and Confusion of all his Kingdoms Enemies. 1. The Happiness of David's House and Kingdom in Christ is Federally described and set forth many ways. As, ( 1 ) By the Righteousness of the King that shall Rule therein; He that Ruleth over men must be just Or, shall be just. The verb is omitted in the Hebrew: and therefore we may supply the imperfect Sentence with a word of Promise, as well as with a word of Command. If the words be taken as a Command, They impose a Duty upon David and on all his Royal posterity, To be just and righteous in their Government, that they might be fit Types of Christ: If as a word of Promise, they Prophetically disclose the Righteousness of Christ the primary Seed and son of David that should sit upon his Throne. ( 2 ) By the Holiness of him that should Rule in David's Kingdom; Ruling in the fear of God, verse 3. These words, as a Command, require David and his Seed to Rule religiously, to make Holiness the basis of their Righteousness; To take care of the Church and Spirituals, as well as of the Common-wealth and Civils: But, as Promise, they foretell the Holiness of Christ's Dominion. Though David and his Ordinary Seed were many of them Righteous and Holy Rulers, yet both in their Holiness and Righteousness there were many failings: But Jesus Christ, David's extraordinary Seed, was a most Holy and Righteous Ruler in all exactness. He was not only Holy and righteous in himself: but is made of God to us Righteousness Sanctification, &c. The LORD our Righteousness. He not only commands, but makes, all his subjects to be righteous and fearers of the Lord. ( 3 ) By the Royal Glory and Prosperity of this •… ust and Holy Ruler, Elegantly illustrated by two lively similitudes, viz. of clearest Morning light; And he shall be as the Light of the Morning when the Sun ariseth, even a Morning without clouds. Of Grass growing and flourishing by virtue of Sun and Rain; As the tender grass springing out of the earth by clear shining after Rain, verse 4. This clear morning light without clouds, This budding and flourishing, of David's House and Kingdom, was not so verified and made good in David or his ordinary Posterity; His House was not so with God, In his Morning there were many clouds; To his budding and flourishing there were many stops and impediments: But it was abundantly accomplished in the Kingdom of Jesus Christ, Among the Jews, but especially among the Gentiles, in a visible or invisible manner. ( 4 ) By the Foundation of all this happiness of David's House and Kingdom, viz. God's Everlasting, Well-ordered and Sure Covenant with David, whereupon he abundantly supports and comforts himself in hope of Future Performance in Christ, Though the present Condition of his House came far short of these Promises▪ Although my House be not so with God, yet he hath made with me an Everlasting Covenant, Ordered in all things and sure: Therefore, this is all my Salvation, and all my Delight, although he make it not to grow, verse 5. Thus the Hebrew may well be translated, and so the sense is more full and clear. As if David had said; This Righteousness Holiness Royal Splendor and Prosperity promised to me and my Family are most sweet and precious Mercies; but alas my house hitherto comes very short in all these blessings, my house, and Kingdom are not so with God, they do not yet shine so clearly, not yet bud and grow so prosperously. Yet God's Covenant with me touching all these and like Mercies is Sure, Ordered in all things, and everlasting: Therefore what ever be the present infirm low mean afflicted cloudy Condition of my House, I lay the whole stress of all my Salvation & delight upon this his Covenant and this is my great stay and comfort now in my old age when I am going to my grave: that according to this Covenant at last my House shall be fully built and every way prosper and flourish in & through the promised Messiah Jesus Christ that is to descend out of my loins according to the flesh. 2. The Misery and Confusion of all his Kingdoms Enemies, those sons of Belial yokeless dissolute ungodly persons, those intolerable mischievous piercing and wounding thorns: they shall be thrust away from hurting David, house and Kingdom, and quite Consumed in their Place; But the sons of Belial shall be All of them as thorns thrust away, because they cannot be taken with hands: but the man that shall touch them must be fenced with iron, and the staff of a spear, and they shall be utterly burnt with fire in the same place. verse 6, 7. wherein the enemies of his Kingdom are Described, and Threatned ( 1 ) Described and Characterized, Partly By their yokelesness, dissoluteness and ungodliness, Sons of Belial: that will not submit to the Laws of his, especially of Christ's Kingdom. Partly By their Perniciousness and mischievousness; hence compared to Thorns▪ piercing wounding intractable thorns, that cannot be taken with hands without iron and staff of a spear▪ These enemies, literally were the Ungodly and Pernicious enemies opposing the Kingdom of David and his ordinary Seed as Zenacherib, Nebuchadnezzar, &c. Mystically, The spiritual enemies of Christ's Kingdom, as Satan, Antichrist, all cruel Persecutors and all the wicked of the world. ( 2 ) Threatned, Partly To be thrust away as Thorns: Partly, to be utterly burnt with fire in the same place. This was literally accomplished when the Enemies of David's Kingdom were thrust away from annoying his Kingdom and destroyed, as God put his hook in the Nose of Sennacherib and turned him away, yea destroyed •… 85000 of his Army about Jerusalem; destroyed Belshazzar and the Babylonian Kingdom; giving it to the Persians, &c. Spiritually this shall be fulfilled most Compleatly upon the Enemies of Christ's Kingdom, Both in this world, when Christ shall break in pieces all opposite Empires and Powers on Earth, the Gold, the Silver, The brass, The iron and the clay, &c. shall destroy the Great wh •… re, The Beast, and False Prophet, God, and Magog▪ &c. But especially at the Day of judgment, when the son of man shall send forth his Angels and they shall gather out of his Kingdom all thing •… that offend, and them which do iniquity: and shall cast them into▪ •… furnace of fire. There shall be wailing and gnashing of Teeth. Then also he shall sep •… te the Goats from the sheep, and shall thrust the Goats away from his presence with that dreadful sentence, Depart from me ye Cursed into Everlasting fire prepared for the Devil and his Angels.—And these shall go away into everlasting punishment.
Thus, in this great promise of building David an House, by raising up a Royal Seed to sit upon his Throne forever, God principally intended the building of David's House and Kingdom in Jesus Christ for evermore, as these Last words of David rightly understood do notably declare, many passages therein being completely applicable to none but to Jesus Christ alone.
7. Finally, The Perpetuity and Stability of God's Covenant and Federal Mercy to David, This is the last Covenant Mercy, more specially directed to David which I shall mention: the chief effect and accomplishment whereof notwithstanding was upon his Seed, especially upon Christ. My mercy will I keep for him for evermore: and my Covenant shall stand fast with him. His Seed also will I make forever, and his Throne as the days of Heaven.—My loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break nor alter the thing that is gone out of my lips. Once have I sworn by mine Holiness, that I will not lie unto David. O what variety, vehemency and Emphaticalness of Divine expressions are here, to ascertain the Unalterableness and utter irrevocableness of God's Covenant with David and his Seed! In which expressions God confirms the immovable Perpetuity of this Covenant with David, as of old he had stablished his Covenant with Abraham, by two immutable things by which it was impossible for God to lie, for the strengthening of David's Consolation▪ viz By his Promise, and By his Oath. 1. By his Promise, yea By his Promises; yea by an heap of Promises. Here are nine Promises: five whereof do evidently, and the other four consequentially, confirm the unchangeableness of this Covenant, God's single word and Promise is unchangeably sure: How sure then his many Promises to the same purpose? If God promise his Covenants stability and perpetuity but once, theres ground enough of believing it: but if he promise the same thing often, if five times, if nine times, and all so pathetically, theres no place for doubting. 2. By his own sacred Oath. Once have I sworn by mine Holiness, that I will not lie unto David. If yet God's Promises make not the Covenant sure enough, heres his Oath. And God having no greater to swear by, swears by himself, by his Holiness, that he will not deceive David, or deal falsely with him in this Covenant. But why is it said, Once have I sworn? Muis notes out of R. Ezra, that [ Once ] may here imply, As if God never sware by his Holiness but only at this time to David. But that's a gross mistake: God elsewhere sware by his Holiness; Rather, Once, implies the sufficiency, Peremptoriness, Irrevocableness of God's Oath. Once for all, immutably, irrevocably, unalterably, &c. as Calvin and Muis do well explain the emphasis of the word and phrase. Thus God Promised and Sware the perpetuity of his Covenant with David. And David hereupon in his Last words greatly comforts▪ himself by this, among other Properties of this Covenant; Although mine house be not so with God, yet hath he made with me an everlasting Covenant, ordered in all things, and Sure, &c.
This Promised Perpetuity of God's Covenant with David, was made good and fulfilled: Partly, to David's Posterity, successively raised up to sit upon his Throne, for a long time together. Principally to Jesus Christ, his primary Seed; to whom the Lord God gave the Throne of his father David. And he shall reign over the House of Jacob forever, and of his Kingdom there shall be no end. But remove Christ from David's House, where is the Eternity of his Kingdom, or of this Covenant? For Rehoboam, David's second successor, of twelve Tribes lost ten, retaining scarce one and an half. And that small Remainder, how sadly was it vexed torn and weakened with frequent wars and afflictions, till at last both King and People were most disgracefully carried Captives to Babylon, there remaining 70 years together? Whereupon, probably Ethan laments thus; Thou hast made void the Covenant of thy servant (viz. of David,) Thou hast profaned his Crown to the ground, &c. By Ezekiel also God thrice over threatens the overthrowing of King Zedekiah's Crown; I will overturn, overturns, overturn it, and it shall be no more, until he come, whose right it is, and I will give it him. That is, The Kingdom of David over Judah shall be Eclipsed; for, after their return from Babylon it was low, mean, despicable and full of Miseries (as is clear by Ezra, Nehemiah, Esther, the 11 th of Daniel, the books of Maccabees, &c. ) And it shall never be restored to its Native luster and glory till Jesus Christ the Messiah come, to whom of right it belongs; He being David's Successor according to the flesh, and constituted by God, the spiritual and eternal King of the Church.
These are the Covenant-Mercies, which God on his Part promised, Touching David himself. Most of which are chiefly intended of Christ, and accomplished in Christ the true David, whose person David did Typically sustain and shadow out in this Covenant, as in the General I •… ferences will after appear.
Secondly, The Covenant-Mercies or Blessings more specially concerning David's SEED were chiefly these: viz. God Promised,
1. That, He would be a Father to the Seed of David, and he should be his son. This sweet Relation is once and again promised to David's Seed in the vision of Nathan revealing this Covenant; I will set up thy Seed after thee, which shall proceed out of thy bowels and I will establish his kindom.—I will be his Father: and he shall be my Son How much Paternal Mercy this Relation imports from God to David's Seed, and How much Filial Duty from David's Seed reciprocally to God, may be easily collected from what hath been already said touching the like Fatherly Relation to David. There See.
This Promise of Paternal Relation to David's Seed was accomplished and fulfilled, 1. More Immediately and less principally upon David's Ordinary Seed. As upon Solomon, David himself being witness; And he said unto me, Solomon thy son he shall build my House and my Courts: for I have chosen him to be my son and I will be his Father. 2. More Mediately and Principally, upon David's extraordinary Seed Jesus Christ. For the Apostle in his Epistle to the Hebrews testifies, that this is the more excellent name, then that of Angels, which Christ hath by inheritance obtained; For unto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? And again I will be to him a Father, and he shall be to me a son? This last alleged Testimony, seems peculiarly to be taken from God's Promise in this Covenant of this Paternal Relation both to David and to Solomon his son: both of them being counted God's sons here, as they typically sustained the Person of Christ, who is the Son of Sons. Though the terms of this Testimony alleged seem more exactly to agree to this promise made to David's Seed, Solomon. Besides, when the Angel Promised Christ to be born of the Virgin Mary, he said, Thou shalt conceive in thy womb, and bring forth a son, and call his Name Jesus. He shall be Great, and shall be called the Son of the Highest, &c. And indeed Jesus Christ did most fully Receive all the Privileges and Mercies of this Relation from his Father; and did most exactly return all the Duties of this Relation to his Father.
2. That, David's Seed should build God an House. God had told Israel by Moses in the wilderness, that when they should be possessed of Canaan, having rest from their enemies round about, That then there should be a place which the LORD should choose out of all their Tribes to put his name there and thither they should bring all that God Commanded them, &c. Hereupon, when the LORD had given David rest round about from all his Enemies, David had it in his Heart, to build an house of Rest for the Ark of the Covenant of the LORD, and for the Foot-stool of our God, and had made ready for the building: But God said unto him, Thoushalt not build an house for my name, —Solomon thy Son he shall build my House and my Courts. — He shall build me an House: and I will stablish his Throne forever. This House was the fixed Temple at Jerusalem: Called, for the excellency and dignity of it; The Temple of the LORD, Jer. 7. 4. His Temple at Jerusalem, Psalm 68. 29. The House of the LORD, Neh. 6. 10. Eccles. 5. 1. The Holy and beautiful House, where the fathers praised him, Isa 64. 11. The House of Prayer, Mark 11. 17. The House whereupon God's name was called, Jer. 7. 11. The Palace of the LORD, 1 Chron. 29. 1. The Sanctuary, Psalm 20▪ 2. The Beauty of holiness, Psalm 29. 2. The Holy-place of the Habitacles of the Most high, Psalm 46. 4. The Courts of his Holiness, Isa 62. 9. The place of his feet, Isa. 60. 13. An House of Rest for the Ark of the Covenant of the LORD, and for the foot stool of our God, 1 Chron. 28. 23. By these and many such like Synonomous Denominations the Eminency of God's house is abundantly intimated. Now that God should choose from among all Israel only the Seed of David to build this Holy and Magnificent House to God, and assure David hereof by Covenant and Promise: this was an high Honor cast upon David and his Seed▪ Especially considering that this House was to be; 1. A special Habitation for God, wherein he would dwell and vouchsafe his Presence to his people, 2. The fixed place of God's public worship for all the people Israel: where all their Sacrifices were to be offered; wherein or towards which, all their Prayers and Prayses were to be presented to God. 3. A singular Type, 1. Of Christ in whom the fullness of the God-head dwelt personally: 2. Of the Church, that Mystical body of Christ, where God dwells by the Spirit. 3. Of every particular believer and member of Christ, wherein Christ dwells by Faith.
This Promise was fulfilled, 1. Literally and Typically in David▪ immediate Seed Solomon. David found favor before God, and desired to find a Tabernacle for the God of Jacob. But Solomon built him an House. The History of the Temple-structure refers it to King Solomon: He prepared Materials for the building, 1 Kings 5. He in seven years space set up the Fabric and finished it, at Jerusalem in Mount Moriah, 1 Kings 6. 2 Chron. 3. 1, &c. He also when the building was completed, Dedicated it, 1 Kings 8. 1, &c. And in all this King Solomon had a special eye to the accomplishment of God's Promise to David thereby: as appears, Partly in his Letters to Hiram King of Tyre; I purpose to build an house unto the name of the LORD my God, as the LORD spake unto David my father saying: Thy son, whom I will set upon thy Throne in thy room, He shall build an house unto my▪ Name, &c. Partly, at the Dedication of the Temple; Then spake Solomon, The LORD said, That he would dwell in the thick darkness. I have surely built thee an house to dwell in, a settled place for thee to abide in forever.—Blessed be the LORD God of Israel which spake with his mouth unto David my Father, and hath with his hand fulfilled it.—And the LORD said to David my father, whereas it was in thine heart to build an house to my Name, thou didst well that it was in thy heart. Nevertheless thou shalt not build the house, but thy son that shall come forth out of thy loins, he shall build the house unto my name. And the LORD hath performed his word that he spake, and I am risen up in the room of David my Father, and sit on the Throne of Israel▪ as the LORD promised, and have built an house for the LORD God of Israel. 2. Spiritually and Anti-typically in David's Mediate Seed Jesus Christ, greater then Solomon. For he built, not the Material and Typical Temple, but the Spiritual and True Temple, the Church, which is the Temple and house of the living God. This the Apostle shows evidently in his Epistle to the Hebrews saying; Jesus Christ was counted worthy of more glory then Moses, inasmuch as he who hath built the House, hath more Honor then the House.—And Moses verily was faithful in all his House as a servant,—But Christ as a son over his own House, whose House are we if we hold fast the Confidence and the rejoicing of the Hope firm unto the end. In which words these things are plain; 1. That believers are the House of Christ, 2. That This House of Christ is built by Christ: Christ is the chief Architect or builder of his Church, his House. 3. That Christ hath more honor, in that he is builder of this House, then Moses himself, who was only a part of this House a living stone in this building. Moses built the Tabernacle; That was much Honor: King Solomon built the Material Temple at Jerusalem; that was more Honor: but Jesus Christ builds the Spiritual Temple, the Church of the faithful; this was most honor of all.
The Temple and Tabernacle were Types of the Church of God and of Particular Believers, who are therefore called the Temples of God and of the Holy-Ghost frequently. Herein the Type and Antitype agree; 1. The Temple was a very magnificent Building, full of outward beauty and glory, especially within the Temple, See 2 Chron. 3. & 4. throughout. Hence called A Beautiful House. And David said; The House that is to be built for the LORD, must be exceeding Magnifical, of fame and of Glory throughout all Countries. Thus, the Kings daughter, the Church, is all glorious within, Her clothing is of wrought Gold. Her visible beauty is great: her invisible and inward glory is transcendent. 2. The Temple was the settled House for all God's solemn and public worship: There all the sacrifices oblations and incense were to be offered to God, There God was solemnly Prayed to and Praised, There the word of God was preached, &c. So the Church of God is the Spiritual House wherein all Spiritual Sacrifices are offered unto God by his Royal Priesthood and all the Ordinances of Christ publicly managed for the perfecting of the Saints for the edifying of the body of Christ. 3. The Temple was the place of God's special presence and residence among his people. There he dwelt, Symbollically, the Ark being a peculiar Symbol or Token of his presence. So the Church of Christ and all the true members thereof, are an habitation of God by his Spirit, and of Christ through Faith. His Presence. Residence and Abode is with them. Know ye not▪ that ye are the Temple of God? and that the Spirit of God dwelleth in you? — In whom all the building fitly framed, groweth unto an holy Temple in the Lord: In whom you also are built together for an Habitation of God through the Spirit. — For, ye are the Temple of the living God, As God hath said, I will dwell in them, and walk in them, and I will be their God and they shall be my people. 4. Hereupon the Temple of God was Holy. God's Solemn worship and presence there made it Holy. So the Church, this Spiritual Temple of God, is Holy. If any man defile the Temple of God, him shall God destroy: for the Temple of God is Holy, which Temple ye are. — An holy Nation. The Church and people of God are Holy, ( 1 ) By Separation from the unholy corrupt mass of the world, 2 Cor. 6. 16, 17. ( 2 ) By Dedication to God and his holy service, 2 Cor. 8. 5. (3) By Sanctification and inherent Holiness, 1 Cor. 6. 11. 5. The Temple was made up of many sorts of choice and costly Materials, whereof some were taken from the land of Canaan, some from the Countries of the Gentiles, as from Tyre, Ophir, &c. So this Spiritual House and Temple is made up of many sorts of lively stones, purchased by the invaluable price of Christ's blood; Partly, taken out from among the Jews; Partly from among the Gentiles, all which are reconciled unto God in one body by the cross, and are made one household and Temple of God. 6. The Temple had three principal partitions, viz. The Outward Court, for the People; The Sanctuary, for the Priests; and The Holy of Holies into which the High Priest only entered once every year, and that not without blood of Sacrifices, so in this Spiritual Temple the Church, these are the three like Partitions, viz. The Outer Court, of the visible Church; The Sanctuary, of the Church invisible peculiar to the holy Priesthood, All true believers, militant here on Earth; And the Holy of Holies, Heaven itself, wherein the Spirits of just men made perfect, are Triumphant in the presence of God and of the Lamb for evermore. Thus the Temple (as also the Tabernacle of old) was a Type of the Church of God, and of Believers them embers thereof.
Now, as The Temple which King Solomon built was a Type of the Church and people of God: So Solomon himself in building this material Temple was a special Type of Jesus Christ the only Master-builder of the Spiritual Temple of his Church, as hereafter in The General Inferences shall further appear.
3. That, God would establish his Seed after him in his Kingdom and Throne forever. This blessing is much insisted upon, and often promised in this Covenant and the Explanations thereof. 1. In this Covenant; — I will raise up thy Seed after thee, which shall be of thy sons, and I will establish his Kingdom. He shall build me an House: and I will establish his Throne forever. I will be his father: and he shall be my Son: and I will not take my mercy away from him, as I took it from him that was before thee. (that is, I will not utterly take away the Kingdom from his House, as from Saul.) For I will settle him in mine House, and in my Kingdom forever, and his Throne shall be established for evermore. — Moreover I will establish his Kingdom forever: if he be constant, [Heb. Strong] to do my Commandments and my Judgments as at this day. 2. In the Explanations also of this Covenant; 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. — His seed also will I make to endure forever, and his Throne as the days of heaven. — His Seed shall endure forever, and his Throne as the Sun before me. It shall be established forever as the Moon, and as a faithful witness in Heaven. Selah. And elsewhere; 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.
In these Testimonies note; 1. That this Blessing of his Seed's established Throne and Kingdom forever, is here frequently promised, viz. nine or ten times over: To show, how certainly and fully this thing was determined of God. 2. That, these promises of this blessing are notably illustrated: Partly, from the Dissimilitude or Disparity of God's dealing with King Saul that was before David. From him and his Seed the Kingdom was quite taken away: But God would not so take away his Mercy from David and his Seed forever. Partly, from Similitudes of things Permanent and Perpetual: As, ( 1 ) Of Heaven itself. All earthly things are mutable, fading and vanishing: but Heaven abides still the same.— His Throne as the days of Heaveen. ( 2 ) Of the Sun.—And his Throne as the Sun before me. The Sun is sometimes beclouded, sometimes eclipsed, every night sets: but yet still keeps his place and course in the Heavens: so though his Seeds Throne and Kingdom should sometimes be obscured by the clouds and Eclipses of great afflictions, and sometimes the darkness thereof should be so extreme that the sun thereof should seem to set, yet should it rise again, shine forth again, and have still a permanency notwithstanding all seeming alterations. (3) Of the Moon.—It (that is, David's Seed, and his Throne) shall be established forever as the Moon, and as a faithful witness in Heaven. Selah. The Moon also is liable to be often beclouded and eclipsed, and every day sets, and besides this it is still in a posture of alteration waning or increasing, it never appears to us twice together exactly with the same face: So though the Throne of David's Seed should be exposed to increasings, decreasings and manifold alterations, yet the substance of it shall still remain. The latter clause, As a faithful witness in Heaven, is by some made a fourth similitude; and interpreted to be the Rain-bow, Gen. 9. 8, to 18. But by others Rasi and it is referred to the Moon, or to both Sun and Moon; which though liable to the fore-mentioned alterations, yet shall be constant and faithful witnesses of God's Covenant with David, that as long as they shall endure, so long David's kingdom shall endure in his Seed. ( 4 ) Of the day and night. This similitude is added by the Prophet Jeremiah; Thus saith the LORD, If you can break my Covenant of the Day, and my Covenant of the night; that there should not be day and night in their season: then may also my Covenant be broken with David my servant, that he should not have a son to reign upon his Throne. 3. The Condition of all these Promises is expressed, which God expects from David's Seed. viz. If he be Constant to do my Commandments and my judgments, as at this day. And elsewhere; If thy children will keep my Covenant and my Testimony that I shall teach them▪ This Condition is, Constant obedience to God, and Covenant-keeping with God.
This Condition David's Seed must perform to God, if they expected God should perform his Promises unto them.
This Promised Mercy of the Perpetuity of David's Seed and Kingdom, was performed, I. More Immediately and Literally to the Seed of David, from Solomon till the Baby Ionish Captivity, in the Succession of twenty Kings of David's race that sat upon his Throne in Jerusalem. And after the Captivity in the succession of Governors having the Principality and Supremacy of Rule, such as Zerubbabel, &c. after the Kingdom was taken away. And after that, in the Supreme Authority of their Great Council or Senate, As Pet. Martyr hath observed; It is credible, that David perceived this Promise belonged to his posterity, which should not only have the Kingdom, but should continue even till Christ. For it endured so long, Not always in the Kingdom, but Partly in a Principality when the Kingdom was now taken away, Partly in the Senate. For thus it was by little and little diminished even until Herod. For he wholly dissipated and took away the Public Council and Senatory Order. And thus the Prophecy of Jacob was accomplished, The Scepter shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come. So he. Its true the Sins of David's Seed brought many Clouds and Eclipses upon David's house, as will appear in the next particular, but still more or less God continued this promised Mercy to David's Seed. II. More Mediately and Spiritually to Jesus Christ, of the Seed of David according to the flesh, whose Spiritual and everlasting Kingdom over the Church swallowed up the Earthly Kingdom of David. Of Christ, the Angel said to the Virgin Mary his Mother; The Lord God shall give unto him the Throne of his father David, And he shall reign over the House of Jacob forever, and of his Kingdom there shall be no end.
4. Finally, That God would not utterly take away his Covenant-faithfulness and loving-kindness from his Seed, no not in case of their iniquity, but chastise their sinful miscarriages with the rod of men. God was so resolved upon the perpetuity of David's Seed and Kingdom, that he resolved, their very sins should not disannul his Covenant in this Particular, though they should not escape without due chastisement in David's offending Seed. I will be his father and he shall be my son: If he Commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. This is yet more fully expressed in the explanation of this Covenant; If his children forsake my Law, and walk not in my judgments; if they break my statutes and keep not my Commandments: Then will I visit their transgression with the Rod, and their iniquity with Stripes. Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break nor alter the thing that is gone out of my lips, &c. God will not break Covenant with David's Seed;; till first they break with him. Yea though they become unfaithful to him, yet will he remain faithful to them, for his Covenant-sake with David: yet will he chastise them with the rod and stripes of men, for their iniquities▪ By [ the rod of men, and stripes of the children of men ] understand, Either the Instrumental means of Correcting them, which God will make use of: making Men a Rod and scourg to David's Seed offending, as it often came to pass. Or, The moderation lenity and gentleness of his fatherly chastisements, Ier. 30. 10, 11. Isa. 27. 7, 8, 9. & 28. 23. to the end.
In this branch of the Covenant, Note; How the iniquity of David's Seed is, Presupposed, Described, Threatned, and The threatening qualified. I. The iniquity of David's Seed is presupposed by God, as possible. If he commit iniquity. This passage in Samuel seems peculiarly to be intended of Solomon that should build God's House: but the Psalm shows it is also to be extended indefinitely to any of David's seed. If his children forsake my Law. II. This iniquity is described and characterized; More Generally, by forsaking God's Law. More Specially, 1. By not walking in God's Judgments; viz. His Judicial Laws; 2. By breaking his statutes: viz. His Ceremonial Laws; 3. By not keeping his Commandments: viz. His Moral Laws. If they should transgress any sort of God's Laws, This would be their Iniquity in the sight of God. III. This iniquity is Threatned to be visited with the Rod and stripes of men. If David's Seed will sin, even David's Seed shall smart. God's Covenant with them, exempts them notfrem afflictions in case of iniquity, but rather assures them of afflictions to their Transgressions. This clause seems to have the Nature both of a Threatning, and of a Promise. Of A Threatning: In regard of sin, in order to its destruction. Of a Promise: In regard of the Sinners, in order to Reformation and Salvation. It is a great discovery of God's Fatherly Affection and Fidelity to his children, that he will chastise them for their sins, and not suffer them to Dye under these diseases without Remedy. If sinners scape without chastisements, its a dangerous sign they are Bastards, not children. Now the Lord visits the iniquity and transgression of his Covenant-people with the Rod and stripes of chastisement, for their manifold advantage. As, 1. To awaken them to a true sense of their iniquities, by discovering and aggravating their sins, unto them. And if they be bound in fetters; and be holden in cords of fliction; Then he showeth them their work, and their transgressions that they have exceeded. The bitterness of affliction convinceth of the greater bitterness of Corruption the Cause thereof. Some writings may be best read at the fire, and some in the water: so the blurs of sin are best discovered in the fire and water of distresses. The furnace and fining-pot discovers how much dross is mixed with the Gold; And blots run most abroad in wet paper: so the dross and blots of sin are best discovered in the fining-pot and wet-paper of tribulation. 2. To humble them for their iniquities discovered. God aims at his people's humiliation for sin, when he visits them with Castigation upon that account. The fire melts the very stones into fluid metal: so afflictions the most stony Heart. Manasseh himself, that Monster for wickedness, when the King of Assyria took him among the Thorns, and bound him with fetters, and carried him to Babylon, and when he was in affliction; He besought the LORD his God, and humbled himself greatly. The Lord loves our tears and sorrows, rather then our sins: yea and those sorrows most, that are for sin. 3. To provoke them unto prayer and supplication to that God that visits them with Castigation. If I shut up heaven that there be no Rain or if I command the locusts to drown the land, or if I send pestilence among my people: If my people which are called by my name shall humble themselves and pray and seek my face, &c. So that, this God intends and expects when his people are chastised, that they come down upon their knees and cry to him for favor, Manasseh himself falls to praying, when God had brought him into chains; when he was in affliction he besought the LORD his God,—and prayed unto him, & he was entreated of him. The Rod makes us find prayer: And prayer makes us find God. This effect affliction usually hath upon God's people, it stirs up the spirit of Prayer; LORD in trouble have they visited thee, They poured out a Prayer (Heb. A secret-speech) when thy chastening was upon them. And, as the musical instrument makes the sweetest Melody when you strike the strings, and not till then: so our hearts make no such spiritual Melody to God in supplications, till he smite our heartstrings with his Castigations. David prayed most fervently, when afflictions lay upon him most heavily. As in the Spring the birds tune most sweetly, when it rains most sadly. 4. To instruct them unto repentance, and purge them from their iniquities. If they be bound in fetters, and held in cords of Affliction, He openeth their ear to discipline, and Commandeth that they return from iniquity Repentance and Reformation is the grand lesson which God would have his children learn by the Rod. — By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. David acknowledgeth; Before I was afflicted I went astray: but now have I kept thy word. Ephraim thus bemoaned himself Thou hast chastised me, and I was chastised as a Bullock unaccustomed to the yoke: Turn thou me, and I shall be turned; for thou art the LORD my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea even confounded, because I did bear the reproach of my youth. Afflictions are God's Jordan; to heal our spiritual Leprosy. They are his fullers sope to wash out our spots and stains of sin. They are his fan; to blow away our chaff. They are his fining-pot and furnace to burn up our dross out of us. A gracious heart shall lose nothing but his dross and rubbish in his afflictions. 5. To preserve them from like sinning for time to come. Afflictions are not only Restaurative from sin past; but also Preservatives against sin to come. They are like Sea-marks to warn them continually against such mischiefs. They are as A wall or an hedge of thorns to keep his flock from straying and wandering in the by paths of iniquity: As Hosea makes the allusion; Therefore behold, I will hedge up thy way with Thorns, and wall a wall, that she shall not find her paths. Afflictions are to sin, as the Banks or Seawalls to the Sea, Restraints and Preventions of their overflowing. By all this its apparent, that this clause in David's Covenant of Chastising the iniquity of his Seed with the Rod and Stripes, was a Covenant-favor to David and his Seed: and deservedly to be reckoned up among the rest of his Covenant-mercies. God's fatherly Rod preserves his children from spiritual ruin. IV. This threatened chastisement is notwithstanding sweetly allayed and mitigated with that sweet Promise of God's Covenant-faithfulness, and not taking his Mercy and loving-kindness utterly from his Seed in reference to the Kingdom, as he took it from Saul.
This Promised Blessing had its Accomplishment. I. Upon David's Ordinary Seed and posterity: especially two ways. 1. The Conditioned chastisements in case of the iniquity of his Seed (which were threatened and Promised) were often actually inflicted upon his Seed for their transgressions, and sometimes very Sadly. As, ( 1 ) Upon Solomon, himself, for his Paganish Idolatries, wherewith he gratified all his strange wives. Whereupon, God threatened to Rend all the Kingdom save one Tribe, out of his sons hand and to give it to Jeroboam the servant of Solomon; Also God stirred up Adversaries against Solomon, As Hadad the Edomite and Roezen the son of Eliadah, ( 2 ) Upon Rehoboham son of Solomon. For, ( d ) Upon his Tyrannical Answer to Jeroboam and Israel God rent ten Tribes from him, and gave them to Jeroboam. And afterwards upon his forsaking of the Lord when he had strengthened the Kingdom of Judah, the Lord forsook him and gave Jerusalem so far into the hand of Shishack King Egypt, that he took away all the Treasures of the House of the LORD and of the Kings House; as also the Shields of Gold which King Solomon had made. And the People of Judah, were Shishacks servants for a time. (3) Upon Asa. For, he relying upon the help of Benhadad King of Syria against Baasha King of Israel, rather then upon the Lord, was thenceforth afflicted with wars, And at last being diseased in his feet, he sought not to the Lord but to the Physicians and died of his disease. ( 4 ) Upon Ieh •… shaphat. For, he helping wicked Ahab who sold himself to work wickedness, Jehu, the Seer said to him; shouldst thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD. And afterwards, joining himself with Ahaziah King of Israel who did very wickedly to make ships to go to Tarshish▪ The LORD broke his ships that they were not able to go thither. ( 5 ) Upon Jehoram son of •… ehoshaphat. For, he slew his brethren with the sword, and walked in the ways of Ahab, having his daughter to wife; Therefore God stirred up the Phil stines and Arabians that they brake into the Kings house, and carried away his wives, sons and all his substance▪ And at last God smote him in his bowels with an incurable disease, and after two years his bowels fell out, so he died of sore diseases. ( 6 ) Upon Ahaziah son of Jehoram King of Judah. For, He walking in the wicked ways of the House of Ahab after his Mothers Counsel, and joining in war with Jehoram son of Ahab against Hazael King of Syria; was slain by Jehu, as he was executing judgment upon the House of Ahab. ( 7 ) Upon Joash son of Ahaziah. For, when •… ehoiadah the godly Priest his guardian, was dead, He with Judah and Jerusalem forsook the Lord, and served groves and idols: and stoned Zechariah son of Jehoiada for reproving their wickedness. Therefore the Syrians came with a small company, and destroyed a very great host, and all the Princes of the people, and sent their spoil to Damascus, and left Joash in great diseases who afterwards was slain in his bed by his own servants, for the blood of Zechariah. ( 8 ) Upon Amaziah son of Joash: For, He having Conquered the Edomites, set up their Idols to be his God's, and threatened to smite the Prophet that reproved him. God gave him and his Army into the hand of Joash King of Israel and his Army, who brake down 400 Cubits of the wall of Jerusalem, Took all the Gold and Silver, and all the vessels in the House of God with Obed Edom, and the treasures of the Kings House. ( 9 ) Uppon Uzziah son of Amaziah. For, when he was strong, his heart was strong, his heart was lifted up to his Destruction. He invaded the Priests office, and went into the Temple to burn Incense: therefore the Lord presently smote him with Leprosy, so that he was cut off from the House of the Lord, remaining a Leper till the day of his Death. ( 1 0) Upon 〈◊〉 . For, He was very wicked: served Baalim, burnt Incense in the valley of the son of Himnom, burnt his children in the fire after the Heathenish abominations, Sacrificed and burnt Incense in Highplaces on Hills and under every green Tree. Therefore God delivered him and his people into the hands of the King of Syria, and of the King of Israel, So that in one day Pekah slew 120000 valiant men, and Israel carried away Captive, women sons and daughters 200000, besides all the Spoil. The Edomites also and the Philistines brought Judah low for their sins. And yet this Ahaz in the day of his distress trespassed more against the Lord. ( 1 1) Upon Hezekiah. For, After his Recovery from his Mortal sickness, His heart was lifted up, and he rendered not again unto the Lord according to the benefit done unto him: therefore there was wrath upon Judah and Jerusalem, ( 1 2) Upon Manasseh son of Rezekiah. For, he was a Monster for all manner of idolatry and wickedness. Wherefore the LORD brought upon them the Captains of the host of the King of Assyria, which took Manasseh among the thorns, and bound him with fetters and carried him to Babylon. ( 1 3) Upon Josiah. For, He fighting with Pharaoh Necho in the valley of Megiddo, contrary to the words of Necho from the mouth of God, was slain by the Archers, to the extreme grief of all Judah and Jerusalem. And for a season the Kingdom of Judah was in some thralldom under Necho. ( 1 4) Upon Jehoiakim. He wrought evil in the sight of the Lord. Therefore Nebuchadnezzar came up, bound him in fetters, carried him to Babylon with vessels of the House of the Lord. ( 1 5) Upon Iehoia •… im. He did that which was evil also in the sight of the Lord. So that Nebuchadnezzar sent and brought him to Baby, lon with the goodly vessels of the House of the Lord, and made his brother Zedekiah King over Judah, &c. ( 1 6) Upon Zedekiah. For, he did evil in the sight of the Lord, humbled not himself before Jeremiah the Prophet speaking from the mouth of the LORD, Brake his Oath and Covenant with Nebuchadnezzar, The Priests and People grew notoriously wicked, defiled the Temple, and despised all God's Messages for their Reformation. Therefore God sent upon them the King of the Chaldees who destroyed Temple, City and People, Carrying the residue of them shamefully Captives into Babylon, where they remained seventy years together as people buried in their Graves. Thus God visited the iniquity of David's Seed with the Rod of men, and with the stripes of the children of men. And so the clause of the Covenant touching their Castigation for their transgressions was abundantly performed. 2. The promised Qualification and Mitigation of this Chastisement was also accomplished as truly: In that God, in midst of all his judgments upon them for their sins, yet still reserved the Kingdom of Judah to David's Seed, and raised him up a Seed as a Lamp or a Light to sit upon the Throne in Jerusalem, as the story divers times observes, and the Series thereof doth plainly evidence. Yea and under and after the Captivity till the coming of Christ God raised up Governors and Rulers of David's race over Judah and Jerusalem, either Single Persons, as Zerubbabel, &c. Or Societies as the Synedrion (wherein they of the Tribe of Judah had greatest share) in which was the supreme power more or less till the Destruction of Jerusalem after Jesus Christ, or at least till Christ's Incarnation. Thus, the Scepter did not depart from Judah, nor a Law-giver from between his feet, till Shiloh came; till Jesus Christ the Prosperour or Savior, of Judah's Race, came. This point is well cleared by divers of our Modern Writers, to the diligent perusal of whose elaborate determinations therein I refer the learned Reader, for brevity sake; viz. Andr. Rivet. in Genes. 49. Excercitat. 178. and 179. And after him, Frider. Spanhem. in Dub. Evangel. Part. 2. Dub. xviii. And after them both, The late large Lond. Annot. on Genes. 49. 10. Who (although they have some difference in their Explanations of this point, yet) give great light thereunto.
Thus this Promised mercy had its accomplishment upon David's ordinary Seed. II. Upon David's Extraordinary Seed▪ Jesus CHRIST,. it was accomplished also two ways, viz. 1. The Chastisement threatened in case of the iniquity of David's Seed, was deeply inflicted upon Jesus Christ. For He bore our sins upon his own body on the Tree; He was made sin for us, who knew no sin; God laid upon him, (or made meet on him) the iniquities of us all, Even of all the Elect from the beginning to the end of the world. So that, by imputation, Jesus Christ became one of the greatest sinners that ever was in the world. Hereupon Consequently God visited our iniquities upon him with the Rod and stripes of men: He was wounded for our transgressions; he was bruised for our iniquities, the chastisement of our Peace was upon him, and by his stripes we are healed, &c. He was chastised for our sins: that had none of his own to be chastised for. Whence Augustine pathetically; O wonderful condition of the Censure! O ineffable disposal of the Mystery! The unjust fins, and the just is punished: the guilty doth the fault, and the guiltless is beaten: the impious offends, and the pious is condemned: what the evil deserves, the good endures: what the servat perpetrates, the Master pays: what man commits, God undergoes, &c. 2. The Qualification also of this threatening was made good upon Christ. For in his deepest sufferings and humiliation God did not take away his mercy and loving-kindness from him, nor suffer his faithfulness to fail. God did not forsake him, though upon the Cross, when he seemed most to forsake him▪ For, Then God was his God & Father, Then by divine power he converted the thief most miraculously; Then he commended his spirit into his Fathers hands, & that day went to Paradise: Then heaven and earth did homage to him, The Sun withdrawing his light, The veil of the Temple tearing, The earth-quaking, The Rocks rending, The Graves opening, The Dead rising. Yea when he was in Grave, in his lowest degree of humiliation; God did not leave his Soul in Hell, nor suffer his holy one to see corruption, but shown him the path of life, and after set him at his own right hand, to reign forever and forever.
These are the Covenant-Mercies promised more specially to David's Seed, having their Primary accomplishment in Jesus Christ his Primary Seed.
Thirdly and lastly, The Covenant-Blessing or Mercies touching the People ISRAEL, the subjects of King David and his Royal Seed, were especially these; viz. God's Habitation in Zion forever. 2. Their Peaceable and Secure establishment in Canaan. 3. Their singular Prosperity both in Temporals and Spirituals. The second flows from the first, as a proper fruit and effect thereof: The third results from both the former, as a Consequent thereof: So The first is the Root and foundation of them all.
1. God's Habitation in Zion forever. This is plain in that Exposition of God's Covenant with David; 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. For the LORD hath chosen Zion: he hath desired it for his habitation. This is my Rest forever: Here will I dwell, for I have desired it. This Promise is very Emphatical: and yet sufficiently obscure. For the clearing whereof, these Particulars are a little to be explained. viz. 1. The connection of this Promise with that before? 2. What place is intended by Zion? 3. How God did dwell in Zion? 4 Why God would dwell there? 5. In what sense God said of Zion, This is my Rest forever, having long since removed his Resting place and Habitation thence, for the sins of the Jews?
(1) The Connection of this Promise with the Promise foregoing, is in the word' 〈 in non-Latin alphabet 〉 Ci, For; or Because. So that in this Promise God gives a Reason of the perpetuity of David's Throne and Kingdom to his seed: Because God himself had chosen Zion for his own perpetual Rest, where he would cloth his Priests with Salvation. Upon which Calvin hath a good note; This Connection (saith he) is to be noted: because the stability of that Kingdom was nowhere else to be sought but in Christ: but the Kingdom of Christ is inseparable from his Priesthood. Hence we see why he mentions Zion chosen: because God ordains nothing touching the Kingdom separately, but brings in the Sanctuary also, that it might be a true image of the Mediator that was to come, who after the Order of Melchizedek, was not only a King, but also a Priest. Whence, the state of the Kingdom and Tabernacle were individed. So He.
(2) The place here intended by Zion, was; 1. Literally that doubletopped-Hill in Jerusalem, whereof, the one Top was called, Zion; the other Moriah, whereon Solomon built the Temple, whereon also Abraham had of old offered up Isaac in a figure. Of Zion it cannot precisely be understood, the Holy place of the Habitacles of the most High, being built, not upon Zion, but upon Mount Moriah: The City of David the Royal Seat being built on Mount Zion, which was on the North-side of Moriah. Therefore under the term Zion we must understand Moriah also; as Muis hath here well observed. 2. Mystically and Spiritually, The Church of God, Typified and notably shadowed out by Mount Zion, and the Temple there. To this effect, the Church of God is often in the Prophets called Zion. Thus that prophecy of Christ must be understood; yet have I set my King upon mine Holy Hill of Zion; that is, in the Church. And in the New Testament Mount Zion is put for the Church also; But ye are come unto Mount Zion, &c. And I looked, and lo, a Lamb stood on the Mount Zion, and with him 144000. having his Fathers name written on their foreheads.
(3) In Zion God did Promise to dwell in a Peculiar sort, so as he would dwell nowhere else. The LORD loved the gates of Zion, more then all the dwellings of Jacob, Psal. 87. 1, 2. and 76. 1, 2. For clearing this note, That God's Presence and Habitation is, I. General, everywhere▪ Psal. 139. 7, &c 1. By Immensity of his Essence, Ier. 23. 24. 2. By Extent of his Power and Dominion, Job 42. 21. Psal. 135. 6. 3. By Efficacy of his Providence, Ier. 23. 24. Acts 17. 28. II. Special, in some special places. So God is and dwells, 1. Gloriously in Heaven, Mat. 6. 9. 2. Graciously in Zion, in his Church. And this ( 1 ) By peculiarity of his fatherly Providence, Isa. 63. 9. ( 2 ) By visible Symbols signs or Tokens of his Presence. As, by his fiery and cloudy Pillar, Tabernacle and Ark he dwelt in his Church in the wilderness: By his Temple and Ark and other Levitical Ordinances he dwelt on Mount Zion, on Mount Moriah at Jerusalem, and in his Jewish Church: And By his New-Testament-Ordinances he dwells now in all the Churches of the Gentiles, which are the Spiritual Zion. ( 3 ) By inhabitation of his Spirit and efficacy of his Grace. So he dwelt and dwells in the true Invisible Church among both Jews and Gentiles, and in the hearts of all true believers, 1 Cor. 3. 16, 17. Eph. 2. ult and 3. 17. 3. Wrathfully, By acts of wrath, justice and indignation God dwells even in midst of his enemies, Psal. 110. 2.
So that God Promised to dwell in the Literal and Spiritual Zion the Church Graciously, all those fore-mentioned ways. And this was a very High and Eminent Mercy. For, where God pitcheth such his Special and Gracious Habitation, there these sweet Privileges attend and ensue upon his Presence and Residence. viz. 1. Enjoyment of the Special Tokens of his Presence and Residence. While God dwelt in midst of Israel, they still had the Signs and Tokens of his inhabitation continued to them; As, His Pillar of Cloud and Fire, His Tabernacle, Ark of His presence, Temple, &c. And while God dwells in any Church, he continues his Oracles and Ordinances as signs of his Presence there. Now such tokens of his Presence are great Privileges. 2. Mutual nearness betwixt God and that people. They that dwell together are near to one another. God is near to them, and not afar off, Deut 4. 7. And they are a people near to God; Psal. 148. 14. They who sometimes were afar off, are made nigh by the blood of Christ. 3. Peculiar Manifestation of God and Christ to them, so as not to the world, Joh. 14. 21, 22, 23. They that dwell together, are more intimately and familiarly acquainted one with another. 4. Reciprocal Love and dearness betwixt God and them, Christ and them. He that loveth me (said Christ) shall be loved of my Father, and I will love him, and will manifest myself unto him.—And we will come unto him, and make our abode with him. Father and Son make their abode with him that loves Christ; and he that loves Christ, is beloved of Father and Son. There's two loves for one; and both infinite. 5. Sweet Relations betwixt God and them. Ye are the Temple of the living God; As God hath said, I will dwell in them, and walk in them: and I will be their God, and they shall be my people.—And I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Here's a Family-Relation, betwixt Father and his Children; Here's a Covenant-Relation, betwixt God and his people: both accompanying God's Indwelling in a people. How sweet, how glorious are these Relations! 6. Dear Communion and intimate heavenly fellowship betwixt God & them. As God hath said, I will dwell in them, (there's God's habitation in them;) and walk in them, (there's his Communion with them thereupon.) And elsewhere saith Christ; If any man will open unto me, I will come in unto him, (there's his habitation;) and sup with him and he with me, (there's the dear communion betwixt them, they spiritually feasting and rejoicing one with another.) 7. Safe and secure Protection against all Evils and Enemies, and seasonable relief in all dangers and difficulties. Where God dwells; safety dwells. See Psal. 46. 5. and 76. 2, 3. and 23. 4. 8. Satisfying Refreshments and Consolations. Where God dwells, there Love, Peace, Joy, Comfort, Holiness, Happiness, yea Heaven dwells. God is love: and He that dwelleth in love, dwelleth in God, and God in him. And he that dwelleth in God, having God to dwell in him, doth dwell in the midst of the Paradise of God.
(4) Why God would dwell in Zion; in literal Zion, at Jerusalem, or in spiritual and mystical Zion the Church: Here are three Reasons given, but all for substance One and the same, and all drawn from God only, none from Zion. The LORD hath chosen Zion: He hath desired it for his Habitation: Here will I dwell, for I have desired it. God promised his presence and residence there, not for any merit or worthiness in Zion: but of his own mere Election, Grace and Affection to Zion. God fetches all Arguments and Motives from himself, for his favors to his Church. He will dwell in her, because he loves her: and he loves her, because he hath chosen her and set his love upon her.
(5) In what sense God said of Zion, This is my Rest forever; He having long since removed his Habitation thence for the sins of the Jews. Answ. This Particular may be thus cleared. I. The phrase [ For ever ] in the Hebrew language, 1. Sometimes is used Indeterminately, for absolute continuance to all eternity without End, as Psal. 9. 7. and 29. 10. and 33. 11. ( 2 ) Sometimes its used Determinately, for a long continuance of time, yet which shall at last determine and End; As at a man's Death, or at the year of Jubilee, &c. which is The Ever of life, The Ever of Jubilee, &c. 1 Sam. 1. 22. Exod. 21. 6. with Levite. 25. 13, 28, 40, 41. In this later sense we must needs understand this phrase here, though Zion should have been God's Rest till the worlds End: for then at least it should have determined. But it was determined sooner: Even at the great Jubile of Jubile's when Christ came, and the worship of God should no more be affixed to any particular place, but be managed anywhere purely and spiritually. II. The Blessings of this Covenant were Promised, ( 1 ) Some of them Absolutely; As the Raising up of Christ of the Seed of David, And the Perpetuity of his Kingdom, &c. which, notwithstanding all intervening failings in David himself or in his posterity, were exactly in their season performed. ( 2 ) Some of them Conditionally; As A Sucession of Rulers in Israel of David's Race continually, upon Condition of their Obedience, Covenant-keeping, &c. God's presence and residence in the Temple forever, upon the same Condition. And therefore he afterwards adds; But if ye turn away and forsake my Statutes and my Commandments which I have set before you, and shall go and serve other God's and worship them: Then will I pluck them up by the Roots out of my Land which I have given them: And this House which I have sanctified for my Name, will I cast out of my sight, and will make it to be a Proverb and a by-word amongst all Nations. And this house which is high, shall be an astonishment to everyone that passeth by it; so that he shall say, why hath the LORD done thus unto this Land, and unto this House? And it shall be answered, Because they forsook the LORD God of their Fathers, which brought them forth out of the Land of Egypt, and laid hold on other God's, and worshipped them, and served them therefore hath he brought all this evil upon them. So that Israel failing in the condition of this Promise, The promised blessing failed, God removed his presence from them: and yet his promise was fully performed. III. The sins which provoked God to forsake his Habitation, to take away his Presence and the tokens of his Presence from his people the Jews, and so consequently from any other people, are especially these; 1. Unbelief in Jesus Christ, and being hardened therein Rom 11. 7. 8. 20. stumbling at Christ that stumbling stone. Rom. 9. 31, 32, 33. Rejecting Christ and murdering him. Mat. 21. 38, 39▪ 42, 43. 2. Forsaking the Lord, his Law, and Covenant, 2 Chron. 12. 1, 2, 5. and 15. 2. 1 Chron. 28. 9. Ier. 22. 8, 9. 3. Leaving of First-love and First-works, Rev. 2. 4, 5, 6. 4. Luke-warmness in Religion, Rev. 3. 15, 16, 17, 19. 5. Unsoundness in Doctrine, when the Prophets are fools and spiritual men (viz. they that pretend to the Spirit) are mad, Hos. 9. 7 to 13. when the Truth and Gospel of Christ is contradicted and blasphemed, Acts 13. 45, 46. 6. Extream and General barrenness, unfruitfulness, &c. under God's Ordinances and Means of Spiritual fruit-bearing. Mat. 21. 34. - 43. Isa. 5. 1. to 8. 7. Idolatry, in laying hold of, worshipping and serving other God's, &c. 2 Chron. 7. 19, 20, 21, 22. Deut. 29. 22, &c. and 31. 16, 17. &c. and 32. 16, 17, &c. Psal. 6. 39, 40. and 78. 58, &c. Ier. 7. 29, &c. and 22. 8, 9. Ezek. 8. 5, 6, &c. Hos. 9. 9, &c. What sin doth more speedily drive God away then Idolatry? 8. The using of Sorcery and like curious Diabolical Arts like Pagans, Isa. 2. 6. This one of Manasseh sins, for which among others God forsook his people, 2 Kings 21. 6. 14. When the Gospel comes in power, the Diabolical Arts go down, Acts 19. 18, 19, 20. When such Devilish Arts are re-embraced, proportionably the Gospel goes down. 9. General prophanness and wickedness in all sorts, Magistrates, Ministers, and People; Especially when aggravated, with contempt of Reformation, and Persecution of God's faithful Messengers that would reform them. Then there's no remedy, 2 Chron. 36. 11, to 21. Mat. 21. 34, 35, 36, 43. 10. Finally, A long continued Perseverance in all manner of wickedness from time to time under God's Mercies, Deliverances, Judgments, Ordinances, and all manner of his Dispensations, 2 Kings 21. 14, 15. For these sins God is wont to with-draw his Presence and Residence from a people; and for most of these he forsook Zion and Jerusalem, that once was his delightful Rest and Habitation.
2. The Peaceable and Secure establishment of Israel, the Subjects of King David and of his Royal Seed, in the Land of Canaan. This blessing re •… ults from the former most eminently. Israel could never have a better foundation of peaceable and secure settlement in Canaan, then God's rest and residence in the midst of them: according to that, God is in the midst of her, she shall not be moved, God shall help her at the peering of the morning. This Blessing is thus Expressed and Promised in the body of the Covenant in Nathan's vision; Moreover, I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more: •… ither shall the children of wickedness afflict them anymore, as before time, And as since the time that I commanded Judges to be over my people Israel, and have caused thee to rest from all thine enemies. In which Promise God assures David of the Good Condition of his subjects; The flourishing happiness, prosperity and security of subjects being the honor and glory of their Princes. This blessing hath in it many branches. For herein God promiseth touching his people Israel; 1. To appoint (or ordain) a place for them. Object. But had not God done this already, Promising Canaan to Abraham and his Seed, Gen. 12. 7. & 15. 18, 19, 20, 21. & 13. 14, 15, 16, 17. & giving them possession thereof in the days of Joshua? Josh. 15 1, &c. Answ. •… rue; But here (faith Kimchi) God promiseth more plentiful influences of Heaven, and more ample blessings, both in regard of the fruitfulness of the fields and firmness of the Kingdom, then formerly. So that the words are to be taken comparatively: not absolute •… lie. Besides, till David's days Canaan was not in the complete possession of Israel▪ for till then the Jebusites possessed the Fort or Castle of Zion, which David took, and called it the City of David: but afterwards they should have the complete possession of it. 2. To plant Israel, that they may dwell in a place of their own, and move no more. This Metaphor of planting them, imports their firm and secure settlement in Canaan. What is planted (saith P. Martyr) is not easily plucked up by the Roots. This planting was also formerly promised by Moses. Trees planted dwell in their own place, and are not soon moved thence: they alone possess the ground wherein they are planted, other trees grow not on their roots: Israel in Egypt were in a strange Land, none of their own; and in the wilderness they were in their pilgrimage, not in their heritage; and in Canaan itself they were scarce yet thoroughly rooted, being often disturbed with many sorts of Enemies: but they should now take deeper roots, and move no more. Object. But how did they move no more, when after this the ten Tribes were carried away Captive into Assyria, and the Tribes of Judah and Benjamin w •… re ofttimes grievously shaken by sundry enemies, and at last shamefully carried Captive into Babylon for 70. years together? Answ. Two things may be replied to this Objection. viz. ( 1. ) This phrase ( of their moving no more ) may be taken Conditionally. They should move no more out of Canaan, upon Condition they kept God's Covenant, obeyed his Commandments, and avoided God-provoking sins, in Canaan: Temporal mercies are still promised upon such Conditions, expressed or implied: As 1 Sam. 2. 30. Ier. 10. 9, 10. They therefore performing the Conditions of this Promise, were not removed out of their Land, as in the days of their godly Kings, Asa, Jehoshaphat, Hezekiah, Josiah, &c. is evident. But when they failed in these Conditions, themselves evacuated and voided the Promises of God, and were removed out of their Land, yea plucked up by the Roots, as God had threatened, the ten Tribes being carried away captive into Assyria, and Judah afterwards carried away into Babylon. ( 2 ) The phrase being taken Absolutely and simply, as without Condition, so this Promise was fulfilled; Literally, in the Daies of David and Solomon, the two chief Royal Types of Christ; For, in their Daies Israel moved no more out of Canaan their inheritance: Mystically, This Promise had and hath its chief accomplishment in the everlasting Kingdom of Jesus Christ, who shall reign upon the Throne of his father David over the House of Jacob forever, and of his Kingdom there shall be no end, it shall never be destroyed, removed or shaken. Whereupon the Apostle stiles it, 〈 in non-Latin alphabet 〉 , An unshaken Kingdom, An unmoved Kingdom. The word properly signifies, A freedom from such motion as is in the Sea. The Sea is restless, always in motion, by ebbings and flowings, or by stormy winds and Tempests. But Christ's Kingdom shall never be moved from within itself, or from without itself: till Christ, having destroyed all his enemies, and put down all Rule, and all Authority and power, shall surrender up his Mediatory Kingdom to the Father, not in regard of the Substance, but the Circumstance and Manner of the Administration thereof, that God may be all in all. 3. Finally, That the children of wickedness should not afflict them (or waste them) anymore, as before-time, (or from the beginning) and as since the time of the Judges. By [ children of wickedness ] understand the Paganish Idolaters and Persecutors, who lived without God in the world, in all wickedness, as Egyptians, Idumeans, Philistines, Amalekites, &c. These should no more afflict and waste them in their Persons and States, as formerly from the beginning. viz. As Egyptians afflicted them in Egypt, As the Amalekites, Edomites, Amorites, Moabites, &c. afflicted them in their journey towards Canaan, As the Canaanites, Philistines, and other enemies wasted them in time of the Judges, and under the reign of King Saul. God had now given rest to David from all his enemies, and in Comparison of former times, his subjects Israel should not be under anymore such afflictions. Israel henceforth should have his Quietus est, &c. This Promise must be understood, ( 1 ) Not Simply but Comparatively. In Comparison of former afflictions by the wicked, they should not afterwards be afflicted by them. ( 2 ) Not Absolutely, but Conditionally: upon Condition of Israel's keeping Covenant with God. Otherwise, God would chastise them with the rods of men, as afterwards upon the sins of Kings and people it fell out, as I have already abundantly manifested. In all temporal Promises God still reserves this latitude to himself, to shorten or remove promised Mercies, and to chastise his people with Contrary judgments in case of their miscarriages.
3. Finally, touching Israel the subjects of David, God in this Covenant promised, Their singular Prosperity both in Temporals and Spirituals. I. Israel's prosperity in Temporals, is promised in that Explanatory recital of this Covenant, Psal. 132. Where God said of Zion; I will abundantly bless her Provision: I will satisfy her poor with bread. By Provision and Bread, understand a confluence of all necessary Temporals good for Zion. She should have them not only with God's leave, but with his love; not only by his permission, but by his benediction; she shall have Provision: God will bless her Provision: God will bless her abundantly. This is one happy fruit and effect of God's Habitation in Zion. Godliness hath the Promise of the life that now is. Yea the Poor in Zion, the meanest members of the Church have part in this Promise: God will sufficiently provide for them, and their comfortable subsistence, he will satisfy her poor with bread. This is a sweet promise, for Zion's poor to Rest upon. II. Israel's prosperity in Spirituals. In the same Explanation of this Covenant God Promised, I will also cloth her Priests with Salvation: and her Saints shall shout aloud for joy. The Blessings here Promised, are also mentioned by Solomon in his Prayer at the Dedication of the Temple; Now therefore arise O LORD God into thy Resting place, Thou and the Ark of thy Strength: Let thy Priests O LORD God, be clothed with Salvation, and let thy Saints rejoice in Goodness. In this Promise are Mercies, 1. More Peculiar to the Priests. I will clothe her Priests with Salvation. In the former Petitory part of this Psalm the words are Let thy Priests be clothed with Righteousness: and let thy gracious-Saints shout-aloud Interpreters here somewhat differ about the sense. By [ Salvation ] here Calvin understands only God's Protection, under which God's Priests should be safe and happy. And by [ righteousness] God's Righteousness: that is, the fruit of God's righteousness, in defending protecting and taking care of his Priests. Him. de Muis interprets this [ their Cloathing with Salvation ] of God's open and visible help and Salvation to Zion's Priests, as evident to all as the Garments wherewhith they are clothed. Or rather as if God had said; I will wholly encompass Zion's Priests with salvation, as with a garment, and I will never forsake them. But in the former verse he understands by Righteousness The Priests constant righteousness, as evident to all, as their very Garments wherewith they were clothed. Lavater thinks here is an Allusion to the Priests Garments which shadowed out many virtues, that they should be evidently clothed and adorned with true virtues and holiness of life. But none of these satisfy: nor (in my judgment) do they fully reach the sense and intent of the holy Ghost herein. The phrase [ of clothing Zion's Priests with Salvation▪ ] is comprehensive and seems to me to import these three things viz. ( • ) The safe Conservation and Continuation of the Public Ministry in Zion. Her Priests should not be destroyed, nor driven into corners: but Zion should still see her teachers before her eyes. ( 2 ) The eminent decking and adorning of Zion's Priests with the Spiritual Ornaments of Righteousness and Salvation which should be as visible and evident in their Functions and Conversations: as their Preistly robes (types of such spiritual ornaments) were eminent and visible in their Ministrations. ( 3 ) The efficacy and prevalent success of the Ministry of Zion's Priests, upon the people for Salvation and righteousness. Their Ministration should be salvifical to the Church and people, full of saving efficacy. The word Salvation is in Scripture used in such latitude and variety of acceptations, as it may easily comprize all this. And the Sense of words or phrases in Scripture are not to be restrained without just and apparent necessity. That learned and judicious writer Mr. John Ball expounds them much to this effect. 2. More Common to all the Holy people and Saints in Zion. And her Saints shall shout aloud for joy, Psal. 132. 16. This Eminent joy of Zion's Saints, seem to have reference, To the Lord's peculiar affection to, and Habitation in Zion, To God's blessing of Zion, with a Confluence of outward accomplishments, And to his clothing of Zion's Priests with Salvation: These fore-promised Mercies shall be singular Matter of Zion's Saints rejoicing, yea of their triumphant shouting for Gladness. Psal. 132. 13, 14, 15, 16. For what greater cause can there be of rejoicing to God's Saints, Then to enjoy their God resident in the midst of them, and with God a confluence of Temporal and Spiritual blessings in his saving Ordinances?
These now are the Covenant-Blessings or Mercies which on God's part were promised to King David and his Seed in this Covenant.
SECTION II.
II. THE Covenant-Duties Conditioned, Required and Re-stipulated on the part of David and his Seed in this Covenant, may be reduced chiefly to these two heads, viz. 1. Their Keeping God's Covenant and Testimony, walking in his Commandments, Statutes and Judgments. 2. Their being Just in their Kingdom, Ruling in the fear of God. That they were to perform, as Good men: This, as Good Kings and Rulers over men. That, was Common to them with all Israel. This, was Peculiar to the House of David in Israel.
I. Their Keeping of God's Covenant and Testimony, &c. As God would keep Covenant with David and his Seed: So they must keep Covenant with him. He will not be Federally bound, and they set at liberty. As he performs Covenant-Mercy: So they must perform Covenant-Duty. This Condition on their part is notably expressed in divers Recitals and Expositions of this Covenant. As; 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. But contrariwise he adds elsewhere; If his children forsake my Law, and walk not in my judgments; If they break (Heb. profane) my Statutes, and keep not my Commandments: Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him: nor suffer my faithfulness to fail, &c. Here's God's Law, as the Genus or General; and in his Judgments, Statutes, and Commandments, viz. Judicial, Ceremonial and Moral Laws, as the Species, or Specials: The breach or violation of any of these by David's Seed is Threatned to be visited with God's Rod and Stripes, Consequently the Observance of them all is required from them. And David, having reference to this Covenant, particularly applies this Condition to his Son Solomon, in his speech to the solemn Assembly of Israel: And he said unto me, Solomon thy non, he shall build my House and my Courts: for I have chosen him to be my son, and I will be his Father. Moreover I will establish his Kingdom forever, if he be constant (Heb. strong) to do my Commandments and my judgments, as at this day. And hereupon David presently applies this by way of Exhortation; First to all Israel, inciting them To keep and seek for all the Commandments of the LORD their God, that they might possess Canaan and leave it for an inheritance to their children forever: Then to his son Solomon, enjoining him, To know the God of his Father, to seek him, and to serve him with a perfect heart and a willing mind, That thus, both David's Seed, and the Subjects of David and his Seed, might perform the Conditions of this Covenant with God.
From all these passages, we may thus determine and conclude touching the Covenant-Duties and Conditions imposed upon David and his Seed: viz.
More Generally, That the Covenant-Duties and Conditions required of David and his Seed in this Covenant, are the same with those imposed upon Israel and their Posterity in the Sinai-Covenant. Fo •… , 1. God, in imposing these Conditions upon David and his Seed, plainly hath reference to the Duties of the Sinai-Covenant; As the phrases of keeping his Covenant and Testimony, Of Doing his Commandments and his Iugements, viz. his Judicial Ceremonial and Moral Laws (the body of the Sinai-Covenant, ) do abundantly evidence. 2. This Covenant with David did not void or annul the Sinai-Covenant or the Duties thereof: it continued in force till the death of Jesus Christ, when it had its general accomplishment. David therefore and all his Seed remained still under the Obligation and duties of the Old Testament or Sinai -Covenant. This Covenant with David was not Destructive, but Cumulative, to that with Israel. Look back therefore upon the Covenant-Duties of the Sinai-Covenant, and the explications of them: and there you shall also, as in a glass, behold the Covenant-Duties of this Covenant at large unfolded.
More Particularly, The Covenant-Duties and Conditions imposed upon David and his Seed under this General, are these. viz.
1. Their being God's saved, God's people, God's sons and First-born by Covenant, See Psalm 89. 26, 27. 2 Sam. 7. 24. 1. Chron. 17. 13. & 28. 6. These Covenant-Relations have in them both a Dignity from God, and a Duty to God. The ( c ) Duties thereof have been formerly laid open, both in this, and in the Sinai Covenant. How can any persons keep God's Covenant faithfully and acceptably, till themselves first become God's Covenant-people effectually? They must first have Covenant-principles and abilities: before they can truly put forth those Abilities in Covenant-performances.
2. Their true knowledge of God and of his Covenant, and seeking for all is Commtandments, 1 Chron. 28. 7, 8, 9: Such knowledge is the necessary in-let to all sincere Covenant keeping by Faith and Obedience.
3. Their keeping Covenant by true Faith in Jesus Christ, the great Mercy and Mystery promised both in this, and the Sinai-Covenant. That Christ was revealed, and Faith in Christ required and conditioned, in the Sinai-Covenant, I have abundantly proved▪ That Jesus Christ was also revealed and chiefly intended in this Covenant, I have in this Chapter evinced. Compare also, Luke 1. 31, 32, 33. Acts 2. 29, 30, 31, &c. Heb. 1. 5. with the tenor of this Covenant. Therefore true Faith in this Christ, is necessary to the keeping of this Covenant: For, 1. Without true Faith Christ herein revealed could not be apprehended by David or his Seed. 2. And without true Faith, neither their persons nor performances could be accepted. For, without Faith it is impossible to please God.
4. Their keeping Covenant, by 1. Willing, 2 Perfect. 3 Entire, and 4. Constant Obedience, See 1 Chron. 28. 7, 8, 9. Psal. 132. 11, 12. & 89. 30, 31. What such obedience is; In what notion it is required in the Sinai Covenant, and so in this; and what is the Rule of such obedience; I have sufficiently elsewhere unfolded. That the Lord intended the Keeping of this his Covenant by such Obedience, King Solomon intimates in his blessing of the people at the Dedication of the Temple, saying; The LORD our God, be with us, as he was with our Fathers: Let him not leave us nor forsake us: That he may incline our hearts unto him, to walk in all his ways, and to keep his Commandments and his Statutes and his Judgments which he commanded our Fathers,—Let your heart therefore be perfect with the LORD our God, to walk in his Statutes and keep his Commandments as at this d •… y. God himself, confirms the same in his answer then returned to King Solomon's Prayer; And the LORD said unto him, I have heard thy Prayer and thy supplication that thou hast made before me:—And if thou wilt walk before me as David thy Father walked, in integrity of heart and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish the Throne of thy Kingdom upon Israel forever, as I promised to David thy Father, saying, There shall not fail thee a man upon the Throne of Israel. &c.
5. Their Repentance and returning to the Lord unfeignedly in case of any their Covenant-failings and miscarriages. This Covenant-Duty in all the people of Israel (and therefore consequently in David's Seed, Rulers over Israel ). King Solomon intimates, in his Prayer at the Dedication of the Temple: and God confirms, in the Accepting and granting of his Prayer. What true Repentance is; That such Repentance was required and conditioned in the Sinai-Covenant, and so also by consequence in this; with Inferences hereupon- I have explained in the Sinai-Covenant there see. Book III. Chap. 4. Aph 4. Sect. 2.
These were the Covenant-Duties and Conditions imposed here upon David and his Seed, which did in Common belong to David's House and to all the house of Israel. The Covenant-Duties, more peculiar and appropriate to David and his House follow.
II. Their being just in their Dominion and royal Government, Ruling also piously and religiously. This is laid down notably in David's last words, He that Ruleth over men must be just, Ruling in the Fear of God, In the Hebrew phrase (which studies brevity) the sentence is imperfect, some word or words being omitted which should perfect the sense. The words are exactly thus to be translated; A Ruler over-earthly-man just, Ruling the fear of God. And they may be interpreted two ways, viz. 1. Mandatorily, as requiring a Covenant-Duty from David and his Seed: Thus; A Ruler over-earthly-man must be just, Ruling in the fear of God. Or thus: Be thou a Just Ruler over-earthly-man, rnling tn the fear of God. So it is a command or Divine injunction to David and his Royal Seed, To Rule Righteously, and Religiously, 2. Promissorily, as a foretelling the Covenant-Dignity and excellency of Christ and his Kingdom, that was to come of David according to the flesh: Thus; The Ruler over-earthly-man, shall be just, Ruling in the fear of God. That is, the Messiah that shall descend of David shall be a just Ruler; &c. In my judgment, these words are here so laid down on purpose by the Holy-Ghost, that they may be taken in full latitude, both as Commanding a Duty from David and his Seed, as Types of Christ; and as Promising an excellency in Christ the Anti-type of David. Christ, should succeed David as a King, Psal. 2. 7, 8, 9. & 110. 2. & 72. 1, 8, 9, 10, 11. Zech. 9. 9, 10. Hos. 3. 5. And Christ should Reign and Rule in his Kingdom most Righteously, and Religiously. See Psalm 45. 3, 4, 5, 6, 7. & 72. 1, 2, 3, 4, 7, 12, 13, 14. Isai. 11. 1. to 10. Ier. 23. 5, 6. Zech. 9. 9, 10. He is the true Melchizedek, or King of Righteous ness, Heb. 7. 1, 2, 3, &c. But here I shall consider the words only in the First Notion, as Commanding a Covenant Duty from David and his Seed, because I am speaking of them as imposing a Covenant-Duty upon them, in reference to the Throne and Kingdom which by Covenant, God settled upon David and his Seed.
1. David and his Seed must Rule over Israel, Righteously. A Ruler (or He that Ruleth over-earthly-man must be just. The Ruler, here spoken off, is the Royal or Kingly-Ruler, who in his Dominions is Supreme; The Supreme Ruler, or Governor of a People, or styled by some other Denomination: viz. David and his Seed. The Subjects here particularly intended by men or Earthly-man were Israel, which was the Common-wealth of God, of his peculiar Institution. And they were at that time the only Church of God on Earth. The Qualification of this Ruler, and of his Rule, is Righteousness, and Religiousness. First of his Justice or Righteousness. David and every of his Successive Seed sitting on the Throne must be Just. How? 1. Just in their Person. 2. Just in their Office.
(1) Just in their Persons. Having due Qualifications of Justice and Principles of Righteousness within: without which their office and administrations could never be righteous without. The fruit resembles the Nature of the Tree. Such the fountain: Such the streams. Justice of the person of a Ruler, is that Habit of Righteousness whereby he is disposed duly to administer both Mercy and Judgment to all his Subjects indifferently without respect of Persons, Fear or rewards. He must be inclined both to Mercy and Judgment, Psalm 101. 1. Prov. 20. 28. with Prov. 29. 4. And this to all without respect of Persons, Prov. 24. 23. and 28. 21. Psal. 82. 2. Deut. 1. 16, 17. As also without fear of men, or taking rewards from them to pervert Justice, Deut. 1. 17. Isa. 1. 23. Prov. 29. 4. Unto such an Habit and Qualification of righteousness divers subservient Endowments are very necessary. As, 1. Knowledge and judicious understanding in every Cause, &c. Psal. 2. 10. Prov. 28. 16. Eccl. 10. 16. Isa. 3. 3▪ 4. 2. Clemency, gentleness, mercifulness, Prov. 20. 28. that he may lay to heart every good cause, even of the poor, widow, fatherless and oppressed, Isa. 1. 17, 23. 3. Fortitude and Courage, not to fear men's faces, but rather to be a terror to evil-doers, Prov. 20. 2. Deut. 1. 17. Rom. 13. 3. 4. Humility, that his heart be not proudly lifted up above his Brethren, and he oppress them, or turn Tyrant, Deut. 17. 19, 20. Rehoboam's fault and ruin. 1 Kings 12. 14, &c. Psal. 131. 1. 5. Chastity, That his heart be not turned away from right Judgment, Deut. 17. 17. Prov. 31. 3. lust destroyeth Kings. 6. Temperance and Sobriety, that the Judgment be not darkened in discerning things that differ. It is not for Kings to drink wine, &c. (that is, intemperately) least they drink, and forget the Law, and pervert the Judgment of the afflicted, Prov. 31. 4, 5. Eccles. 10. 13, 14. 7. Contentedness, hating Covetousness, Deut. 1. 16, 17. and 17. 17. Prov. 28. 16.
( 2 ) Just in their Office of Ruling. It was not enough that David and his Seed had just Principles, they must also perform just Practises, do just things. This Justice of their Office compriseth in it two things. viz. First, A just Advocation to, or Acquisition of, their Office. That they come not to their Rule and Government by unlawful Usurpation, without any just Right or Title. The fault of usurping Athaliah, 2 Kings 11. 1, 2, 3. Secondly, a just Execution and discharge of their Office, In the impartial and Due Administration of Mercy and Judgment to all their subjects for their Good, without respect to men's persons, fear of men's faces, or expectation of their corrupting gifts and rewards: As hath been formerly proved. Now this Actual Execution or Exercise of their just Rule, hath in it a twofold Act: viz. Protection and Gubernation. I. Protection. The Supreme Ruler or Governor ought to improve his utmost Authority and Power, for the Protecting, Preserving and Defending of his Subjects and Common-wealth in Safety, Peace and Prosperity Behold a King shall reign in righteousness, and Princes shall rule in judgment. And a man (viz. such a King or Princes,) shall be as an Hiding-place from the winds: And a Covert from the Tempest; As Rivers of water in a dry place; As the shadow of a great Rock in a weary Land. This King is very generally interpreted to be King Hezekiah, yet as a Type of Jesus Christ: These Princes, the Princes of Hezekiah, as Shebna, &c. employed under him in the Government: His Protection of his subjects from all sorts of evils and injuries is elegantly described by four notable Metaphors or Similitudes. Such Protection is Due from all Supreme Rulers to their Subjects. And this especially against three sorts of evils. viz. 1. Against all Enemies Forrein or Domestic; from without, or from within the Common-wealth: that they may be powerfully resisted, prevented and suppressed, and the subjects defended. 2. Against all injuries, wrongs, oppression, violence, &c. that the subjects, (especially the poor, the friendless, the widow, and the fatherless, which of all other are most exposed to injuries and oppressions without Remedy,) may be defended, rescued, and relieved, Psal. 82. 3, 4. Isa. 1. 17. and this by a righteous current and course of Judgment. 3. Against public wants and necessities, prejudicial and destructive to their Common-wealths public welfare and prosperity. As want of bread in a time of famine, want of trade with Forrein Nations, without which they cannot well subsist within their own territories, &c. Rulers must be like Rivers of water in a dry place, as well as an Hiding-place from wind and Covert, from Tempest, Isa. 33. 1, 2. II. Gubernation, or Actual Governing. The supreme Ruler ought to exercise his Power and Authority in the upright Guiding and Governing of all his subjects according to Mercy and Judgment, as the Cause shall require, for their good and benefit, Rom. 13. 3, 4. 1 Tim. 2. 2. This Actual Governing hath in it two principal branches. 1. Direction of the subjects in all good ways of Righteousness, by making, enacting and publishing righteous good and equal Laws for the Common-wealth, subservient, not opposite, to true Religion. Establish Judgment in the Gate, Amos 5. 15. such the good Decrees even of Pagan Rulers sometimes, as of Cyrus, Ezra. 1. 1, &c. Darius, Ezr. 6. 1, 2, 3, &c. Dan. 6. 25, 26, 27. Nebuchadnezzar, Dan. 3. 29. Opposite thereunto are, The Decreeing of unrighteous Decrees, Isa. 10. 1, 2, 3. The framing mischief by a Law, Psal. 94. 20. The Statutes of Omri, Mich. 6. 16. Ungodly, unrighteous, ensnaring and bloody Decrees, Esth. 3. 8, to the end; Dan. 3. 10, &c. and 6. 7, &c. 2. Remuneration, by compensating the Subjects Observation or violation of such Directions or Laws, according to the right Rules of Distributive and Emendative Justice. This Remuneration ought to have respect, ( 1 ) To all well-doers and Good subjects. That they may be praised for, countenanced and encouraged in their well-doing and in all virtuous ways, Rom. 13, 3, 4. Such Government makes the righteous flourish, Psal. 72. 7. ( 2 ) To all evil-doers and wicked Subjects. That, by just execution of vengeance and wrath upon them for their evil-doing, Rom. 13. 4. They may be put to exemplary shame before others, Judge. 18. 7. May be terrified for, and restrained from evil-doing. Hence Rulers are called, Possessors, or Heirs of restraint, Judge. 18. 7. Or, if the Cause so require, may be cut off and destroyed out of the Common-wealth by Banishment, Ezra 7. 26. Or Death. Psal. 101. 8.