The Mystery and Marrow of the Bible
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. That all Israel may hear and fear, and do no more so wickedly, Deut. 13. 11. and 17. 13. and 21. 21. Thus he that Ruleth over man, must be Just, In Person, and In office.
2. David and his Seed must Rule over Israel Religiously as well as Righteously, Ruling in the Fear of God. They must not Gallio -like, cast off all care of the affairs of God and Religion, but rather make these things their primary scope and intendment, and all Politicals subordinate and subservient thereunto.
The fear of God is used in Scripture in various Acceptations. Especially, as to our present purpose, it denotes; 1. The Object Feared, viz. God himself. Bring presents to the FEAR, Psal. 76. 11. So God is styled, The FEAR of Isaac, Gen. 31. 42, 53. 2. The Rule or Law prescribing and directing in the true Fear of God, Psal. 19. 9. 3. The whole Course and way of God's true Religion and Service, Eccles. 12. 13. Job 1. 9. Act. 9. 31. In this sense it is used very frequently. And these are the proper fruits▪ effects and acts of the true Fear of God implanted in man. 4. The Inward Habit or Principle of God's Fear engraven upon the Sanctified heart, whereby the heart is inclined and disposed to have an awful reverential respect to God, to his whole will and all his ways: to forbear what he forbids, to perform what he prescribes, &c. I will put my fear in their hearts, that they shall not depart from me. 5. The Affection of Fear in the heart, whereby a man is disposed to be afraid of God's dreadful or terrible manifestation of his Majesty and Greatness. As Moses at Mount Sinai said; I exceedingly fear and quake, so terrible was the sight. Most of these acceptations, especially the four first, are of use here.
To Rule in the Fear of God therefore doth principally comprize in it these things: viz. I. To have the Heart and Spirit graciously and effectually principled with the Fear of God, whereby Rulers are inclined to have an awful eye and respect to God, his will, and ways in all their Government, and this with a good conscience, Gen. 42. 18. This Fear makes the Persons of Rulers religious, and consequently their Government religious, 2 Chron. 17. 3, 4, 5, 6. 2 Chron. 34. 3, &c. II. To Manage the whole Rule and Government according to the word of God, the Rule and measure of God's Fear: not according to carnal Rules of Policy inconsistent with God's word. Hence God appointed all the Kings of Israel to have a Copy of God's Law by them, to read therein continually, that they might manage their Government in God's Fear accordingly, Deut. 17. 18, 19, 20. III. To make it the Primary Scope, intent and End of all their Ruling, to advance the Glory of God, and of Jesus Christ, to advantage the Spiritual welfare of his Church, and to further every way the Prosperity of the Gospel and true Religion, Rom. 13. 3, 4. Isa. 60. 10, 16. 1 Tim. 2. 2. The Centuriators observe well Seeing Magistrates are in Holy Scriptures called God's, their first and chiefest care of all should be, in such sort to serve God, as that his Kingdom may appear, Grow and be Preserved in their Dominions. Common-wealths are for the Church, not the Church for Commonwealths: they are but Hospitia Ecclesiae, the Churches Inns. Rulers are for God: not God for Rulers. Rulers usually prosper no longer in their Civils, then they take care for the prosperity of Religion and Spirituals. I remember not that any Kings in Israel or Judah are commended by God in Scripture for ruling righteously, but only those who ruled Religiously. Their chief zeal and all their prime endeavors should run out this way: as Jehoshaphat's heart was lifted up in the ways of the LORD. Oh! How many ways may, yea ought, the supreme Ruler to improve his Authority for advancing the Interest of God, of Jesus Christ, of his Church, of his Gospel, and of Christian Religion, by Ruling in the fear of God, As a Nursing Father of the Church! Isa. 49. 23. As; 1. By encouraging and countenancing the public use of all God's Ordinances and public exercise of all Duties of Religion within his Dominions, 2 Chron. 15. 9, to 16. and 20. 7, 8, 9. and 29, 30, 31, 34, and 35. Chapters. Deut. 17. 18, 19, 20, 2. By removing all external Impediments to true Religion in Doctrine, worship, Discipline, &c. as Heresy, Idolatry, Profaneness, Persecution, &c. Deut. 13. 1, to 6. Zech. 13. 3. 1 Kings 15. 14. with 2 Chro. 19. 17. 1 Kings 22. 44. 2 Kings 12. 3. 2 Chron. 15. 8, 16. and 17. 3, 4, 6, to 10. 2 Kings 23. 8, 13, 19, 20, 24, 25. 3. By Reforming the Church, when the Truth, worship or Ordinances of Jesus Christ are contemned, corrupted, polluted, &c. Exod. 32. Josh. 24. 2 Chron. 15. and 17. 2 Kings 18. and 23. as did Zerubbabel and Nehemiah in their days. 4. By calling together Councils and Synods to consult and conclude according to the Word, how the Church should be reformed, and all the Affairs of Religion duly managed, 1 Chron. 13. 1, 2. 1 Chron. 23. 1, 2. 1 Kings 8. 1. 2 Chron. 29. 4. 2 Kings 23. 1, 2. Rom. 13. 1, 2, 3. 1 Tim. 2. 2. which persons so convocated must be such as the Scriptures allow to consult and conclude in like cases. 5. By strengthening the Laws and Ordinances of God and Jesus Christ with his Civil Sanction, commanding them under Civil penalties to be duly observed, 2 Chron. 34. 33. Nehem. 12. 13, &c. Dan. 3. 28, 29. and 6. 26, 27. As Hezekiah took care that Priests, Levites and People should respectively perform their Duties, 2 Chron. 29. 5, 24. and 30. 1. 6. By furnishing and supplying the Church of Christ with all Outward Necessaries and helps to the greater Prosperity of Religion: as convenient Places for public worship, Honorable Maintenance for the Ministers of the Gospel, &c. 1 Chron. 22. 2 Chron. 3. 1, &c. and 34. 1 Tim. 5. 17, 18. 1 Cor. 9. 6, to 15. with 2 Chron. 31. 4. to 9. 7. Finally, By punishing offenders, as well against the First, as against the Second Table, with Civil Mulcts or Penalties, that the Sacred Ordinances and ways of God may be vindicated from Contempt and Prophanation, Deut. 13. 1, to 61. Zech. 13. 3. Deut. 21. 18, 19, 20, 21. Gen. 9. 6. with Numb. 35. 30, 31, 32, 33, 34. and Deut. 10. 11, 12, 13. Levite. 20. 11, 12, 14, 17, 19, to 25. Exod. 22. 1, to 15. Deut. 19. 16, &c.
Now David and his Seed were to Rule over Israel Righteously and Religiously, as hath been described, for these Reasons especially. 1. Because, David and his Seed, in their Rule over Israel, were God's Kings, Deputies, and Vice-gerents, over God's peculiar Common-wealth. 2. Because the Righteous and Religious Rule of Supreme Governors or Rulers is most pleasing to God. How exceedingly hath God commended the pious and religious Government of David, Asa, Jehoshaphat, Hezekiah, Josiah, &c. but condemned the contrary wicked reign of others! And how abundantly hath the Lord testified his approbation of righteous Judgment, Isa. 1. 17, 18, 19, 20. Ier. 5. 1. Hence Solomon said, To do Justice and Judgment, is more acceptable to the LORD then Sacrifice. 3. Because David and his Seed in their Religious and Righteous Ruling were to be special and Eminent Types of Jesus Christ the most Godly and Righteous Ruler in his Spiritual Kingdom.
This Covenant-Duty of Ruling Israel Righteously and Religiously, was performed, I. By David himself, who fed Israel according to the integrity of his heart, and guided them by the skilfulness of his hands. He Ruled them Religiously. This was his Primary Design and scope in his Government to advance God's true Religion. Hence, 1. He was most zealously affected to the Ark of God's Covenant, the Eminent token of God's presence, to prepare a place for it, and to bring it and settle it in his place, Psal. 132. 1, to 11. 1 Chron. 15, throughout, and 16. throughout, 2. He appointed certain Levites and Priests to Minister before the Ark continually, and delivered into the hand of Asaph on that day an excellent Psalm wherewith to thank the LORD, 1 Chron. 16. 4, to the end. 3. He had it in his heart to build a Resting-place for the Ark, a Temple for the Lord: with which the Lord was so pleased, that thereupon he revealed this Covenant by Nathan to David, 1 Chron. 17. 1, &c. although he would not suffer David to build the House. 4. He notwithstanding so set his heart to the House and worship of his God, that he prepared abundantly for the building of the Temple, 1 Chron. 22. 5. He appointed the Courses and Divisions of the Levites, of the Priests, of the Singers, and of the Porters, for the service of God in the Temple when it should be built, 1 Chron. chap. 23. 24, 25, 26. 6. He instructed and encouraged Solomon to the building of the Temple, giving him the Pattern thereof which he had from the Lord, •… Chron. 28. 7. And Finally, He by his own example notably excited the Princes of Israel to offer liberally towards the building of God's House: blessing God that had inclined him and them to offer so willingly, and praying for Solomon that he might be upright and perfect, and that he might build the House for which David had prepared, 1 Chron. 29. throughout. Thus David Ruled Religiously. He ruled also the people •… srael, Righteously. Psal. 101. throughout. II. By Solomon, and other Godly Kings of Judah after him, as Asa, Jehoshaphat, Hezekiah, Josiah, &c. who ruled righteously and religiously in the fear of God. King Solomon, He ruled Religiously: For, 1. He built the Temple on Mount Moriah at Jerusalem, most magnifically according to the Pattern given him, 2 Chron. 3. 1▪ &c. and 4. chap. throughout. 2. He most solemnly dedicated the Temple built, with Praises, Prayers and Sacrifices before all •… srael: The Lord most graciously answering his Prayers, and accepting his Sacrifices; 2 Chron. chap. 5, 6, 7. throughout. He Ruled also Righteously. For, 1. He caused Adonijah to be put to Death, Abiather the Priest to be deposed and turned out of the Priesthood, and Joab to be slain at the Horns of the Altar, for their Combination in Sedition and Treason against the Crown, and other offenses. 2. He confined Shimei for cursing and reviling his Father King David, and afterwards put him to death being found without the bounds of his Confinement. 3. He wisely, as well as justly, decided the Controversy betwixt the two Harlots about the living child▪ and gave it to the right Mother. III. By Jesus Christ especially, the Conditioned Duties of this Covenant had their fullest and exactest accomplishment. David and his Seed, even the most religious and righteous of them had their failings and miscarriages, as their Histories abundantly declare. But Jesus Christ the Primary Seed of David, fully kept God's Covenant and all his charge, walked most Religiously and Righteously in his Spiritual Kingdom over the House of Jacob: As the Prophets under the Old Testament Promised, and the Apostles with other Holy Penmen of the New Testament declare to be Performed by him.
This Aphorism, touching the Matter and Substance of this Covenant, I close up briefly with these ensuing Inferences.
Inferences.
I. Hence, The Goodness and bounty of God was singularly discovered and Testified in this Covenant to David and his Seed. What variety and excellency of Covenant-Mercies and Blessings are herein Assured to David, to his Seed, and to their Subjects with respect unto them. 1. God's subduing of all his enemies; 2. His Strengthening and Establishing him; 3. His Enlargement of his Glory and Dominion; 4. God's sweet Covenant-Relations to him; 5. His fulfilling of his days; 6. God's building him an House, by perpetuating and enthroning of his Seed forever; 7. God's Fatherly Relation unto his Seed; 8 The Honor cast upon his Seed to build God an House, 9. God's Establishment of his Seed in his Kingdom forever; 1 0. God's constancy of lovingkindness and faithfulness to his Seed, yet with chastisements for their Miscarriages; 1 1. God's Habitation in Zion forever; 1 2. Israel's secure establishment in Canaan thereupon, and 1 3. Their singular Prosperity both in Temporals and Spirituals. These, these are the Covenant-Mercies promised to David and his Seed in this Covenant. Any one, even the least of these, was a great fruit and evidence of God's bounty to them: How much more this whole Bundle and Heap of Blessings together.
Hereupon, when Nathan first revealed this Covenant from God to David, how was David affected and transported with joy and admiration of God's Goodness and his Grace! He presently went, and sat before the LORD, and said, Who am I O Lord GOD? and what is my House, that thou hast brought me Hitherto? And this was yet a small thing in thy sight O Lord GOD: but thou hast spoken also of thy servants House for a great while to come. And is this the manner of man, O Lord GOD? And what can David say more unto thee! For thou Lord GOD knowest thy servant. For thy Words sake, and according to thine own heart hast thou done all these great things, to make thy servant know them, &c, Oh, how pathetically zealously and thankfully doth David herein express himself to God for all his Covenant-goodness! with what raised, ravished, and astonished affections! More particularly, In this his Address to God, note; I. His Praise. He Praiseth God for his Goodness, Partly to himself: And this 1. For time past. That God had brought him hitherto; to such victories, to such Preferment, to such a Throne and Kingdom. and this notwithstanding the Extream unworthiness both of David and his House, 2 Sam. 7. 18. 2. For time present and to come, That God had superadded this excellent Covenant over and above all former favors (as if they had been small matters,) therein assuring David of the Happiness of his House for all time to come. This is amplified, ( 1 ) By the superabounding bountifulness of God therein. ( 2 ) By the familiarity of God's dealing with David in such a Covenant-way. ver. 19. (3) By the unutterableness of this Mercy, silencing David himself. ver. 20. (4) By the Moving Causes inclining God both to do these Great-things for David, and to make them known in this sort to David: viz. His Word Christ, and His own heart, his meet Grace and good-pleasure of his will, ver. 21. (5) By his thankful acknowledgment of God's matchless greatness, ver. 22. Partly, to his people Israel, In Redeeming them out of Egypt, and making them his people, ver. 23, 24. II. His Prayer. He prays, That God would perform all his Covenanted Goodness, to him, and to his House forever, ver. 25, 26, 27, 28, 29. Thus David admired and extolled the rich bounty and goodness of the Lord to him and his Seed in this Covenant.
II. Hence, The Privileges of David and his Seed were greatly heightened and advanced by this Covenant. By the Sinai-Covenant or Old-Testament, The People of Israel, and with them David and his House, were Eminently privileged above all the People and Nations of the world: as the Scriptures often testify. But by this present Covenant David and his House were peculiarly Priviledged above all the House of Israel itself. To them it was peculiarly Directed; Upon them it was peculiarly fulfilled▪ and in reference unto them some Promises therein are extended to Israel their Subjects. In this regard, Israel was as the Jewel of God, his Segullah: David and his Seed, were as the Orient-sparks and precious Garnish of this Jewel: And Christ the Primary Seed of David, was the great and peerless Gemm in that Garnish.
III. Hence, As by this Covenant God settled and established Royal favors and dignities upon David and his Seed: So by this Covenanted▪ he expected and required Royal Returns of Duty and Homage to himself from David and his Seed. God hereby made them great Kings over men: but yet they must still remain Subjects to himself the King of Kings. They shall Rule over men: but so, as God will still Rule over them; They must remain still Subject to his Covenant-Commandments, Statutes and Judgments. They must so Rule: as yet to be Ruled. They must so be Kings: as yet to remain Subjects. They must so be in Authority: as yet to be under Authority. When this Loyalty and Covenant-Duty to God was forgotten by David or any of his Seed, how sadly and severely did God chastise those miscarriages?
IIII. Hence, The Nature of this Covenant with David and his Seed was partly Absolute and partly Conditional. Absolute in regard of the Perpetuity of the Covenant, The perpetuity of his Seed upon his Throne, and some other Promises as having only their full accomplishment in Jesus Christ. But Conditional in regard of other Promises more immediately applicable to David's ordinary Seed: which were to be performed, if they kept God's Covenant and Commandments. Therefore hence it came to pass, that David and his Seed sundry ways failing in their Covenant-Duty, God chastized them severely, and eclipsed the glory of their Kingdom often and sometimes extremely, as in a case of the 10. Tribes revolt, and Judah's captivity in Babylon, which seemed to be a sad violation of God's Covenant. But the Lord was still righteous and faithful in his Promises of absolute nature. The substance of the Covenant remained still inviolable, till at last it had its entire accomplishment in Jesus Christ. In what sense we are to understand Covenant-Conditions, and how such Conditions are no way inconsistent with God's free grace, hath been elsewhere already expounded.
V. Hence, The grand and most observable Occurrents under this Covenant with David, were, God's Establishing and Continuing of the Royal Government over Israel, His appropriating of the Throne to David's Seed of whom Christ should descend according to the flesh, The Glory of that Kingdom in the days of Solomon, and The most magnifical building of the Temple by Solomon at Jerusalem, on Mount Moriah.
VI. Hence, The fidelity of God to David and his Seed according to this Covenant was very conspicuous. For, How notably did God, (as hath been shown) perform all Covenanted-blessings, either upon David or his Ordinary Seed, or his extraordinary Seed Christ, or upon the subjects of his Kingdom. Not one Promise failed, or fell to the ground.
VII. Hence, The Primary scope and intent of this Covenant was to Reveal Jesus Christ as the chief Seed of David, and the Perpetuity of his Kingdom▪ over the Church of God for evermore. This is the Sea, whither all the streams of the Covenant flow: This is the Center where all the Promise-lines of the Covenant meet. Christ is the marrow and soul of this, as of all their Covenants of Faith. Those that do not intentively fix their eye upon Christ in this Covenant, they utterly miss the scope, and mistake the mystery of this Covenant.
Thus of the Subject, Matter or Substance of this Covenant, viz. The Covenant-Mercies Promised on the part of God, and The Covenant-Duties re-promised on the part of David and his Seed.
APHORISM V. 5. The Form of this Covenant with David and his Seed.
THE Form of God's Covenant with David and his Seed, was either, Inward and Essential, in the mutual obligation betwixt the Federates: Or Outward and Accidental, in the Manifestation, Confirmation and Administration of this Covenant. This Aphorism I briefly thus Explain.
I. The more Inward Essential and Constitutive Form of this Covenant with David consisted in the reciprocal Covenant-Obligation betwixt the Federates; viz. Betwixt God on the one hand, by his Promises of sundry Federal Mercies, and David and his Seed on the other hand, by their Re-stipulating of divers Covenant-Duties. Which Mercies Promised, and Duties re-promised, have been at large unfolded in the last fore-going Aphorism. Without such reciprocal Covenant-Obligation, plainly expressed, or at least necessarily implied, there can be properly no Covenant. This is that which makes the Specifical Difference betwixt Covenants and bare naked Promises. The Obligation of a bare Promise is Single and Personal, but the Obligation of a Covenant is double and reciprocal.
II. The more Outward and Accidental Form of this Covenant, Consisted in the ( 1 ) Manifestation, ( 2 ) Confirmation, and (3) Administration thereof.
1. The Manifestation of this Covenant to David from God was not Immediate, but Mediate. God Revealed it to the Prophet Nathan by vision, which vision is there at large recorded: And Nathan accordingly declared it unto David, upon Occasion of David's purpose to build God an House. According to all these words, and according to all this vision, so did Nathan speak unto David— Then thou spakest in vision to thine Holy-one, &c. A vision, or Sight, is often mentioned in Scripture, It is of several sorts▪ viz. I. An afflicting vision: One sort of Job's Afflictions; Thou scarest me with Dreams, and terrifiest me with night-visions. Not here meant. II. An Instructing, Consolatory, or Prophetical vision. This was one of God's ways whereby he was wont both before and since Christ to Reveal unto men things Secret or Future, affecting their Senses and Intellectuals with certain Outward objects and sensible Species to that end. And such visions are usually represented to men in a Trance, Rapture, Deep sleep, &c. they usually fall down upon their faces to the ground, as stupid, senseless, and Dead men. So, A Trance, or Deep sleep fell upon Abraham; Daniel was afraid, and fell on his face, and was in a deep sleep with his face towards the ground: Ezekiel fell on his face: Ezek. 1. 28. and 3. 23. and 43. 3. and 44. 4. Thus, Peter fell into a Trance,, when he had that vision of a sheet from heaven, teaching him to go and preach to the Gentiles. John was ravished in Spirit, when he Received his Revelation from Christ, who when he saw him fell at his feet, as dead. Such this Vision of Nathan here, wherein God revealed to him this Covenant. In this sense vision is taken, 1. Properly, for the Act of Seeing that which God thus Reveals; or God's way of visional Manifestation of his will, Psal. 89. 19. 2. Metonymically for the Instruction, Prophecy, or Mystery thus Revealed and seen. Isa. 1. 1. 2 Chron. 32. 32. 2 Sam. 7. 17. 3. Synecdochically, for all manner of ways whereby God makes known his will; as 1 Sam. 3. 1. Lam. 2. 9. 2 King. 17. 3. Joel 2. 28. with Act. 2. 17. 4. Catachrestically, or abusively for false and counterfeit pretences of visions. Zach. 13. 4. vision of falsehood. Ier. 14. 14. vision of vanity. Ezek. 12. 24. and 13. 6, 7. vision of their own heart. Ier. 23. 16. But this vision of Nathan was a Real and purely Divine vision: and consequently this Covenant of infallible Divine Authority.
2. The Confirmation of this Covenant by God to David and his Seed, was various; Especially fourfold, viz. By Ratifying Promises: By God's Sacred Oath; By explanatory Repetitions thereof; and By actual accomplishments thereof in part.
( 1 ) By Ratifying Promises. Some Promises, appertaining to this Covenant, lead peculiarly to assure David of the Infallibility and Perpetuity of this Covenant: which may therefore be justly styled, Ratifying Promises. They are comprised in Psal. 89. 28, 29, 33, 34, 35. and have been formerly opened in the seventh Promised Mercy to David. Thus God adds Promise to Promise: and binds one Promise with another.
( 2 ) By God's Sacred Oath. God's Promise and Oath are two immutable things in which it is impossible for God to lie; and God willing more abundantly to show to David and his Seed, the immutability of his Counsel, he confirmed this Covenant by these two, that David and his Seed might have strong Consolation thereby. I have sworn to David my servant, Once have I sworn by mine Holiness, that I will not lie unto David. The LORD hath sworn in truth unto David, he will not turn from it. But of this Oath I have spoken in the former Aphorism.
( 3 ) By Explanatory Repetitions of this Covenant. God caused this Covenant not only to be twice recorded in Terms at large: but also divers times Recites and explains the same in other Scriptures both of Old and New Testament; especially in those three observable places, which are a threefold Commentary upon this Covenant; viz. Psal. 89. throughout. Psal. 132. 11. to the end. and 2 Sam. 23. 1, to 8. Now in all such places as either Cite, Recite, or Expound this Covenant; it is notably confirmed and stablished. The Covenant is doubled, trebled, &c. for the greater certainty and unquestionable stability. These Scriptures have been opened in the matter of this Covenant. Aphorism 4.
( 4 ) Finally, by God's actual accomplishments of the Promises of this Covenant by degrees. Some were fulfilled in David's days: as God's subduing all his enemies, strengthening and stablishing him, His enlarging his Glory and Dominion, His sweet Covenant-Relation, Fulfilling of his days, Building up his House after him in raising up his Seed. Some were fulfilled in the days of his Seed: as, God's Fatherly Relation to his 〈◊〉 The building God an House, Establishment of his Seed upon 〈◊〉 Throne, Constancy of his faithfulness to them, &c. All which I have formerly unfolded. Now all these Gradual accomplishments of this Covenant upon David and his Seed, were as so many infallible seals to the Truth and faithfulness thereof, and as so many Earnests, handsels and first-fruits, assuring the like performances of all Promises for the future, till they all should have their grand and highest accomplishment in JESUS CHRIST the chief Son and Seed of DAVID.
3. The Administration of this Covenant with David and his Seed, was in effect the same with that of the Sinai- Covenant (which remained in force till the Death of Jesus Christ:) viz. 1. By the Levitical Priesthood as the fixed and standing Ministry of the Old-Testament. 2. By the Levitical Sacrifices and all other the Ceremonial and Typical Ordinances of God. 3. By the Typical and worldly Sanctuary; As also, 4. By the Ordinary Covenant-tokens, Circumcision and the Pass-over, Instituted under God's Covenant with Abraham, but continued under the Sinai Covenant even til the Death of Jesus Christ. Notwithstanding in some respects this Administration admitted of some Perfective Alterations under this Covenant with David. For, 1. The public place of God's solemn worship, which was formerly an Ambulatory and moving Tabernacle, during Israel's moving and unsettled Condition, was now a fixed and most magnifical Temple at Jerusalem, suitable to the fixed Condition of Israel now peaceably possessing their promised Rest. 2. The Priests, Levites, Singers and Porters, even all the Levitical Ministry, were more completely settled in their fixed Courses of Ministration. 3. The Promises of this Covenant run in a more Royal strain, touching the Kingdom and Kingly Seed of David: having more peculiar tendency to Jesus Christ the Son of David, that should be Lord of Lord's and King of Kings. 4. The Political Government of the Common-wealth of Israel, was now changed from that by Judges, to that by Kings.
Inferences.
1. Hence, When David or his Seed failed in their Covenant-Duty towards God, they sinned against the very Constitutive Form and Essence of this Covenant, viz. the Mutual obligation betwixt God and them. And offending against the very life and being of the Covenant, it was just with God to chastise them, and cut them short in such Covenant blessings as were only Conditional.
2. Hence, The unquestionable Divine Authority of this Covenant is Evident. For, It was first Revealed by Divine vision unto Nathan the Prophet, and by him to David: And afterwards confirmed by God in 〈◊〉 passages of Scripture, as hath been shown. So that 〈◊〉 the Faith, Hope and Comfort of David might securely rest and repose themselves upon the Promises of this Covenant, as upon an authentic Divine foundation.
3. Hence, The immutability of God's Counsel touching the Everlasting Kingdom of David's Seed (that absolute Promise of this Covenant, as relating to Christ) was clearly demonstrated. In that he stablished this Covenant by those two Immutable things, his Promises and Oath, in which it was impossible for God to lie, or fail. Hereupon David and his Seed might have strong Consolation, especially in reference to the Messiah Promised.
4. Hence, The Fidelity of God to David and his Seed in this Covenant, was very Conspicuous. The gradual accomplishments of the Promises thereof being daily discovered upon David and his Seed in their successive Generations.
Thus of the Form of God's Covenant with David and his Seed.
APHORISM VI. 6. The End or Scope of God's Covenant with David.
THE End, or intended Scope, of God in this Covenant was; Immediately, Some more peculiar Revelation of Jesus Christ: Mediately, The furtherance of the Happiness of David, of his Seed, and of their Subjects in Christ; As also the singular Advancement of the Glory of God.
This Aphorism I thus briefly explain;
1. The Immediate End or Scope herein intended was, A more peculiar Revealing of Jesus Christ. In all the fore-going Covenant-Expressures, The Revealing of Jesus Christ still more and more was Immediately intended: So in this. A more Peculiar Revelation of Christ in this Covenant, then in any of the former, was intended in two respects: viz. In regard of his Descent, and In regard of his Office. 1. In regard of his Descent. In the Covenant with Adam, Christ's Descent is revealed most Generally, That he should be the Seed of the woman. In the following Covenants his Descent is still more and more Particularly Revealed. As that he should be, The Seed of Noah, in Noah's Covenant; The Seed of Abraham, in Abraham's Covenant; The Seed of Israel, in the Sinai-Covenant. But in this Covenant with David, Christ's Descent is yet more peculiarly Revealed, and appropriated to one family of Israel; viz. To the House of David. That Christ should descend of David, and be the Seed of David. There being sundry Promises made in this Covenant, which (as hath been abundantly shown in the fourth Aphorism ) can have their proper and plenary accomplishment in none but only in Jesus Christ. So that the time of Christ is now more peculiarly limited, restrained, reduced and appropriated, then ever formerly: viz. to the House or Family of David. 2. In regard of his office. In this Covenant there is a more peculiar display of Christ's office, then in the former. Christ's office was described in former Covenants variously. viz. More Generally, under the three first Covenants; As, a bruiser of the Serpents head, under Adam's Covenant: As a Savior of an Elect Seed and remnant, in Noah's Covenant: As A Blesser of all the Kindreds of the Earth, in Abraham's Covenant. More Specially and Particularly, under the Sinai -Covenant; As A Prophet like unto Moses, to be hearkened to in all things; And As A Priest like Aaron, Christ's Priesthood being many ways typified in Aaron's Priesthood, as formerly it was shadowed out in Abraham's Covenant also by Melchizedek's more excellent Priesthood. And now under this Covenant; As An Everlasting King that should sit upon the Throne of his Father David, and Rule the House of Jacob, the Church, for evermore. I grant this Kingly office of Christ was somewhat dimly and briefly pointed at in Abraham's time, under that Covenant's dispensation to Abraham in the Type of Melchizedek King of Salem: first being, by interpretation King of Righteousness; and after that also King of Salem, which i •… , King of peace. But the Everlasting Kingdom of David's Seed, Christ, is the very Burden and main business of this Covenant with David, which is insisted upon again and again.
2. The Mediate End or Scope herein intended, is twofold; Subordinate, and Ultimate. 1. Subordinate, To further the Happiness of David, of his Seed, and of his Subjects in Christ. The three sorts of Covenant-blessings, Promised to David, His Seed and Subjects, as hath been evidenced, Eminently tend to advance their Happiness, and that in Christ, in whom most of them had their chief accomplishment. Judiciously Consider those Covenanted Mercies: and therein you may palpably read God's intention of furthering their Happiness in Christ. 2. Ultimate, To advance singularly the Glory of God. God intends primarily his own glory in all his Acts: and consequently in all his Covenant-discoveries. In this Covenant, the glory of God is variously intended. As, ( 1 ) The glory of his Free-grace and Rich Mercy in Jesus Christ. Mercy shall be built up — For his WORD's sake, (viz. his Essential Word Christ, called in the parallel place, His servant) and according to his own heart, God revealed this Covenant. ( 2 ) The Glory of his bounty. In promising such plenty of great blessings; called, Greatnesses. David was astonished thereat, 1 Chron. 17. 16, &c. ( 3 ) The glory of his Justice and severity against sin. That he would visit the iniquities even of David's Seed, with Rod and stripes. ( 4 ) The Glory of his Truth and faithfulness. That his Covenant should not be broken, nor his loving kindness should utterly be taken from him, nor his faithfulness fail, &c. Nay, their sins should not disannul his Covenant. ( 5 ) The Glory of his Holiness. In imposing such Covenant-Duties of Holiness, and Righteousness upon David and his Seed. ( 6 ) The Glory of his Power. In perpetuating the Seed and Throne of David against all evils and enemies for evermore.
Inferences.
1. Hence, As Christ in regard of his Descent and Royal office was more peculiarly Revealed in this Covenant: so David had answerably a more peculiar knowledge of Jesus Christ by this, then by former Covenants. And this was a fundamental additional to David's happiness, To know Jesus Christ, is life Eternal, in the foundation and inchoation thereof. David and his Seed had missed the End of this Covenant, if therein they had not eyed Christ.
2. Hence. How great Cause had David to place all his Salvation and delight upon this Covenant. the Happiness of him, his Seed, and Subjects being so eminently intended and provided for in this Covenant, in Christ.
3. Hence, No wonder that David so thankfully magnified and glorified God, for Revealing this Covenant, in which God so exceedingly manifested the riches of his Glory towards David and his Seed.
APHORISM VII. 7 lie . General Inferences from the whole of this Covenant with David.
THE mystery of God's Covenant with David (notably Amplifying the Sinai-Covenant ) being thus at large unfolded and described, according to 1. The Author and Nature of it. 2. The Federate Parties of it. 3. The Impulsive Cause and Occasion. 4. The Substance, or Subject-Matter. 5. The Form. 6. And the End thereof. It now remains, that I should close up this whole Discourse with some General Corollaries or Inferences clearly resulting from the whole: and I shall comprize them all in this concluding Aphorism. viz.
From this whole Discourse about God's Covenant with David and his Seed, we may plainly see, 1. That this Covenant was a very Princely and Royal Covenant. 2. That David, and his Seed, especially Solomon, were eminent Types of Jesus Christ: 3. What the Properties of this Covenant are: 4. What Agreement and Disagreement this Covenant hath with or from all foregoing Covenants: 5. And, That so much of Christ was revealed to David and his Seed in this Covenant, that he and Solomon knew and spake much of Christ in their writings.
I.
First, Hence its plain, That God's Covenant with David and his Seed was a very Princely and Royal Covenant. For the chief stream of Covenant-Mercies herein promised did run in the Royal channel, and singularly tended to advance the Royal Dignity and Authority of David and his Seed in Israel, especially the Spiritual and Everlasting Kingdom of JESUS CHRIST, the Primary Seed of David, in and over the Church. In their Temporal Kingdom over the literal Israel, was shadowed out Christ's Spiritual and Everlasting Kingdom over the Spiritual Israel of God. Under the Sinai -Covenant, Christ's Prophesy was shadowed out by Moses Prophesy; and Christ's Priesthood by the Levitical Priesthood: But under this Enlargement and Amplification of the Sinai -Covenant, Christ's Kingdom was represented in the Type of David's Kingdom. Under this Covenant only the Kingly Government over Israel, was settled and flourished: And under this Covenant chiefly the Spiritual Kingdom of Christ was typified and adumbrated.
How wisely hath God contrived to Reveal Christ's Person and▪ Office in his Covenant-Expressures! 1. His Person, To be God and Man, by his Covenant with Adam: ( 1 ) Man, as the Seed of the woman; ( 2 ) God, as the bruiser of the Serpents head, which mere man could never have done. 2. His office, ( 1 ) In General, To be a Savior of God's Elect Remnant and Family from the midst of the perishing world, in his Covenant with Noah: And to be a Blesser of all the Families of the Earth in his Covenant with Abraham. ( 2 ) But his Mediatory office in Particular, viz. His Prophesy under the Type of Moses, and Priesthood under the Type of Aaron, were set forth in the Sinai -Covenant with Israel; His Kingship and Royalty under the Type of David and his Seed in this Covenant with David. David's Covenant may therefore be deservedly styled, The Royal Covenant. This is an excellent Covenant-Mystery.
II.
Secondly, Hence its evident, That King David, and his Royal Seed, especially Solomon, were eminent Types of Jesus Christ. These Kings, were notable Types of this King of Kings: Their Kingdom, of his Kingdom; Their Subjects, of his Subjects. View a little the Correspondency betwixt the Types, and Anti-Type. 1. In David. 2. In Solomon.
DAVID was so eminent a Type of Christ, and especially in reference to his Kingdom, that after David's decease, Christ is ofttimes promised to be the King and Ruler of his Church, under the very name of David: Afterward shall the children of Israel return, and seek the LORD their God, and David their King. — They shall serve the LORD their God, and David their King, whom I will raise up unto them. — And I will set up one Shepherd over them, and he shall feed them, my servant David: he shall feed them, and he shall be their Shepherd. And I the LORD will be their God, and my servant David a Prince among them — And David my servant shall be King over them, and they all shall have one Shepherd, &c.— And my servant David shall be their Prince forever. In these and like Promises of Christ, Christ is called David, because he is God's true DAVID indeed, typified by King David of old. And the whole series of this Covenant implies thus much.
Now DAVID was a Type of Christ. In regard of his 1. Person. 2. Office. 3. Condition. 4. Acts done, or effects wrought by him.
I. In his Person; David was a type of Christ three ways: For, 1. He was (not without special Providence) called DAVID which in Hebrew is the same with 〈 in non-Latin alphabet 〉 DOD Beloved; Beloved, of God, A man after his own heart. Christ also is called DAVID, Ier. 30. 9. Hos. 3. 5. Ezek. 34. 23, 24. and 37. 24, 25. being his Beloved Son, Mat. 3. 17. The Beloved, Eph. 1. 6. The Son of his love, Col. 1. 13. so, both of them are, David's: Both Beloved. 2. Both of them Sons of Iess. David, 2 Sam. 23. 1, 2. Christ a Rod out of the stem of Jess, and a branch out of his roots. Both of them out of dry and despised roots? low and obscure Parentage. 3. Both of them Sons of God; yea God's First-born. David, Psal. 89. 26, 27. Christ, Heb. 1. 1, 6. Math. 1. 25. Christ is so God's First begotten, that he is his only begotten Son, John 1. 14. and 3. 16. David so by supernatural Adoption: Christ so, by eternal Generation, according to his Divine Person, Psal. 2. 7. John 1. 1. by extraordinary conception by the Holy-Ghost, according to his Human Nature Luke 1. 34, 35, 36.
II. In his office. For David was;
1. A Prophet, Acts 2. 30. He Penned by the inspiration of God's Spirit, that sweet part of Holy Scripture, the Psalms, for the greatest part of them at least. Hence styled, the sweet Psalmist of Israel. So Christ is the Great Prophet, Acts 7. 37. and 3. 32. Luke 24. 19. David did but Pen the Scripture: but Christ indicted it by his Spirit, 2 Tim. 3 16. 2 Pet. 1. 21. Hence the Scripture is called the word of Christ.
2. A Priest. David was a Priest somewhat extraordinarily, in his building an Altar in the threshing flour of Araunah the Jebusite, a Gentile, (the place where Isaac was offered in a Figure, and where afterwards Solomon built the Temple, 1 Chron. 3. 1. both Types of Christ,) and in his offering a Sacrifice there for the Land to stay the plague of pestilence; which God accepted, and the plague was stayed: So Jesus Christ was our great and most extraordinary High Priest, who upon the Altar of his God-head offered himself a Sacrifice at Jerusalem for the sins of Jews and Gentiles that God's wrath might be stayed which Sacrifice was most acceptable as an odour of a sweet smell to God, Heb. 10. 5. to 19. Eph. 5. 2.
3. A King. This was David's Primary and Ordinary office, wherein he was a most singular Type of Christ, the King of Kings. For,
(1) Both of them were Kings, Mat. 1. 6. John 18. 37.
(2) Both of them were Kings of Israel, 2 Sam. 6. 20. Psalm 78. 70, 71. John 1. 49. and 12, 13.
(3) Both of them Messiahs, that is, Anointed, yea both the Anointed of God unto their Kingly Office, hence called, God's Kings, Psal. 2. 2, 6. and 18. 15. David anointed with material Oil by Samuel, 1 Sam. 16. 13. Christ anointed with Immaterial Oil, the Oil of gladness above all his fellows, Psal. 45. 7. God having anointed him with the Holy-Ghost and with power, Act. 10. 38.
(4) Both of them furnished with the Spirit of God for their Royal Government, upon their annointing David, 1 Sam. 16. 13. Christ Act. 10. 38. Mat. 3. 16.
III. In his Condition and State. Herein David notably typified Christ: See the Agreement herein betwixt David the Type, and Christ the Anti-type.
1. Both of them were born of obscure and mean parents in Bethlehem, John. 7. 42. Mat. 2. 5, 6.
2. Both of them were advanced from a low and despicable state to their Royal dignity. David, a caula ad aulam, from a mean family to the Kingdom, 2 Sam. 7. 18. and 23. 1, 2. from the Shepherds staff to the Scepter, Psal. 78. 70, 71. 1 Sam. 16. 11, 12. So Christ from a mean Parentage to Kingly Dignity, born King of the Jews; from the Manger to the Throne, Isa. 53. 2. Luk. 2. 4, 5, 6, 7. Mat. 2. 2.
3. Both of them met with grievous Opposition when once it was known that they were ordained and appointed of God for the Kingdom. David was so persecuted by King Saul, that he fled to heathenish Nations, 2 Sam. 21. 40. & 22. 3. & 27. 2. Christ as soon as it was noised that he was born King of the Jews, was cruelly persecuted by King Herod, so that he fled to the Heathen Country Egypt.
4. Both of them having obtained the Kingdom, were deeply afflicted by variety of Adversaries, Psal. 2. 1, 2, &c. Act. •… . 24, 25, 26, 27, 28. For, 1. David, was oppugned by the Philistines, 2 Sam. 5. 17. & 8. 1, 2, 3, 5. & 10. 6. exiled from his Kingdom by Absalom, 2 Sam. 15. 12, 14. Psal. 3. 1. betrayed by Achitophel his familiar Counselor, 2 Sam. 16. 21. & 17. 1. cursed by Shimei, 2 Sam. 16. 5, 6, 7. Forsaken and mortally pursued by his own people, 2▪ Sam. 18. 6. and had as it were gall and vinegar given him to drink, Psal. 69. 21. 2. Christ in like manner, was rejected of his own, John 1. 11. & 9. 21. Traduced with horrid and blasphemous reproaches, Mat. 10. 25. & 12. 24. John 9. 24. Betrayed by Judas one of his own familiar Disciples, Psal. 14. 10. & 55. 14. John. 13. 18. Cast out of his Vineyard & Kingdom by the Scribes, Priests and Elders, Psal. 118. 22. Mat. 21. 42, 43. Persecuted by the Jews his own people, even to the death upon the Cross, John 19. 15. Act. 2. 23, 36. and 3. 13, 14. and Delivered to Death at last by Pilate, &c. Psal. 2. 1, 2. Act. 4. 24, 25, 26, 27. Having Gall and Vinegar given him to drink, Psal. 69▪ 22. Mat. 27. 34. John 19. 28, 29.
5. Both of them at last were Exalted to an high and glorious state. David after all his afflictions retained his Kingdom in peace and honor, having rest from his enemies-round about, 2 Sam. 7. 1. and 22. 31. 1 King. 1. 17. and at last was full of days; riches, and honor, 1 Chron. 29. 28. So Christ after all his Conflicts and Sufferings, having conquered his enemies on every side, and led captivity Captive, entered into his heavenly glory, Rom. 8. 3. Col. 2. 14, 15. Heb. 2. 9, 14, 15. Phil. 1. 8, &c. Luk. 24. 26.
6. Both of them had their Kingdom enlarged even over strangers. David became Head of the Heathens about him, so that strangers unknown served him, and he was higher then the Kings of the Earth, Psal. 18. 44. and 89▪ 27. Christ also became Head not only of Jews but of Gentiles also▪ having all power over them, being Lord of Lord's, and King of Kings, Eph. 2. 12. Psal. 2. 8. Mat. 28. 18, 19. Rev. 19. 16.
7. Both of them had an Everlasting Kingdom stablished upon them. David in some respects only, Psal. 89. 3, 4, 36, 37. Christ absolutely, Psal. 45. 6. Isa. 9. 6, 7. Dan. 2. 44.
IIII. Finally, In his Acts or Works done by him. Herein also David notably resembled and typified Jesus Christ, sundry ways. For,
1. Both of them Believed and Hoped in God, rolling themselves upon him by Faith and Prayer in their Distresses, David, Psal. 3. 4, 7. and 22. 1, 2, 3, 4, 5, &c. and 17. 6, 13. So also Christ, Psal. 22. 17, 2. John. 11. 42. Mat. 27. 46. Heb. 5. 7.
2. Both of them walked holily and religiously before God. David, though he had many frailties, yet walked sincerely, Psal. 18. 21, 22▪ 1 King. 15. 5. But Christ walked without all spot of sin, Isa. 53. 9. Heb. 7. 26.
3. Both of them were zealous for God, for his worship, Laws and Ordinances. David, Psal. 119. 72, 103. and 84. 11. and 122. 1. and 69. 10. and 101. 7, 8. Much more Christ, John. 4. 34. Mat. 6. 42▪ Psal. 69. 10. John. 2. 15, 17.
4. Both of them were universally obedient to God their heavenly Father. David obeyed him sincerely, 1 King. 9. 4. Act. 13. 22. 1 King. 15. 3, 5. But Christ obeyed him exactly in all things, doing always those things that pleased him, yea he was obedient to the Death, even the cursed, and shameful, and painful Death of the Cross, John 8. 29. Phil. 2. 8.
5. Both of them walked very wisely and prudently. David was wise in matters, 1 Sam. 16. 18. and behaved himself wisely in all his ways, 1 Sam. 18. 14. Christ had in him all treasures of wisdom and knowledge, Col. 2. 2, 3▪ Isa. 11. 1, 2. made men astonished at his understanding and answers, Luk. 2. 47. by his Word and Spirit makes wise unto Salvation▪ 2 Tim. 3: 15, 16. Col. 3. 16. 1 Cor▪ 2. 9, 10, &c.
6. Both of them excelled in fortitude and valor; 1. In▪ Conquering and subduing their enemies. David subdued Goliath of Gath, 1 Sam. 17. slew Philistines and others, so that they sung of him▪ David hath slain his ten thousands, 1▪ Sam. 18. 10. But Christ subdued greater Enemies, spiritual Enemies, Sin, Satan, the world, &c. Rom. 8. 3. John. 16. 11. Col. 2. 14, 15. Heb. 2. 14, 15. John 16. ult. Psal. 110. 1, 2. 2. In Protecting and defending their Subjects. David, Psal. 101. 4, 5, 6, 8. Christ, Isa. 11. 4. he protected his Saints and subjects against Saul's persecution.
7. Both of them Ruled and Governed righteously in the fear of God. David, 2 Sam. 23. 3. Psalm 101. throughout. Yet with some intermixture of failings. Christ without all failings and miscarriages, Isa. 11. 1, 2, 3, 4, 5, &c. Psalm 45. 7, &c.
8. Finally, Both of them were loving and tender to their Parents. David in his trouble requests the King of Moab, that his Father and Mother might dwell by him, 1 Sam. 22. 3. Christ upon the Cross commends his Mother to the care of John his beloved Disciple, John. 19. 26, 27.
In these and many like respects David was an eminent Type of Christ.
SOLOMON the immediate Seed of David was also a notable Type of Jesus Christ, who was greater then Solomon, Mat. 12. 42. Luk. 11. 31. And this in his Person, Office, State and Acts.
I. In His Person. For, 1. Both of them were sons of David by Nature. Solomon in an ordinary way of Generation, Matth. 1. 6▪ Christ in an extraordinary way of Propagation, Mat. 1. 1. with Luk. 1. 32, 35. 2. Both of them, Beloved of God. Solomon named Iedid-jah, that is, Beloved-of-the-LORD, and this by God's appoinment, 2 Sam. 12. 24, 25. Christ, called God •… beloved Son, in whom he was well-pleased, Mat. 3. 17. and the son of: his Love, Col. 1. 13. 3. Both of them Sons of God, 2 Sam. 7. 14. with Heb. 1. 5.
II. In his Office. For,
1. Both of them were Prophets. 1. Solomon was, A Preacher in Jerusalem, Eccl. 1. 1, 12. And an Holy Penman of those three eminent Books of Scripture, Proverbs, Ecclesiastes, and Song of Songs. Thus he was a Prophet. 2. But Christ a greater Prophet, That Prophet, John. 6. 14. Act. 3. 23. The Spirit of Prophecy is from him, Rev. 19. 10. Eph. 4 11. He also was Preacher in Jerusalem, John 18. 19, 20. 21. And he indicted all the Holy Scriptures, Col. 3. 16. by his Spirit, 2 Pet. 1. 20, 21.
2. Both of them were Kings. viz. 1. Both Kings of Israel, Prov. 1. 1. John 1. 49. and 12. 13. 2. Both Kings in Jerusalem, Eccles. 1. 1. Luk. 19. 37, 38. Mat. 21. 5, 9. 3. Both Kings of Peace. Solomon▪ that is, Peaceable, Prosperous, &c. his very name had peace engraven upon it by God himself, 1 Chron. 22. 9. He was a man of rest: God gave him rest from all his enemies round about: And by this means Israel and Judah dwelt peaceably without fear under their Vine and Fig-tree; yea God gave peace and quietness to Israel in his days, 1 Chron. 22. 9. 1 King. 4. 25. But Jesus Christ procures his subjects an inward, spiritual, heavenly, everlasting Peace with God passing all understanding, Rom 5. 1. John 14. 27. and 16. 33. Phil. 4. 7. So that he is our peace, Eph. 2. 14. The Prince of Peace, Isa. 9. 6. His Scepter is the Gospel of Peace, Psal. 110. 2. Isa. 2. 3. Eph. 6. 15. His Kingdom consists in righteousness and peace, Rom. 14. 17. His subjects are subjects of Peace, Luke 1. 79. His birth and coming into the world was with a Song of Peace by the Angels, Luke 2. 14. And his Death and going out of the world was with a Blessing of Peace left with his Disciples, John 16. 33. and 14. 27. He makes the Wolf dwell with the Lamb; The Leopard lie down with the Kid; The Calf, the young Lyon, and the Fatling together, that a little child may lead them; The Cow and the Bear to feed, and their young ones to lie down together; The sucking child to play on the Hole of the Asp: and the weaned child to put his hand on the Cokatrice Den. 4. Both Kings of incomparable wisdom, 1 Kings 3. 9, 12. Col. 2. 2, 3. 1 Cor. 1. 30. Isa. 9. 6.
III. In his State and Condition. For,
1. Both of them were exceeding Rich. Solomon made Silver and Gold at Jerusalem as plenteous as stones, and the Cedar-trees as the Sycomore trees that are in the vale for abundance. But Christ the true Solomon, is infinitely higher. He is heir of all things, Heb. 1. 2. hath unsearchable Riches, Ephes. 3. 8. All that the Father hath, is his, John 16. 15. His riche •… are Spiritual and Heavenly, far transcending all Solomon's outward wealth: Riches of Righteousness and pardons, Rom. 1. 17. 1 John 1. 7. and 2. 1, 2. Riches of Grace, John. 1. 14, 16. Riches of Truth, John 1. 14. Riches of life, John 15. 10. All fullness, Col. 1. 17.
2. Both of them full of Princely Glory and Royalty. Solomon surpassed in Princely glory all that were before and after him, 2 Chron. 9. throughout, and Eccles. 2. throughout. The daughters of Zion admire his Crown and Royalty, Cant. 3. 11. and the Queen of Sheha was so a •… o •… issied at it that there 〈◊〉 more spirit in her, 2 Chro. 9. 3, 4. Yet Solomon in all his Royalty and Gl •… ry wa •… not clothed like one of the •… ilies, Mat. 6. 29. But Christ is the brightness of his Fathers Glory, and the express image of his Person, Heb. 1. 3. having not one, but many Crowns up •… ishead, and the Ar •… s 〈◊〉 following him upon white Horses, and on his •… high and vestu •… Name •… itten, King of Kings and Lord of Lord •… , 〈◊〉 , to •… 7.
3. Both of them of great 〈◊〉 larges Domi •… , •… ot only over Jews, but also over Gentiles. That of 〈◊◊〉 concerns the •… both, but especially is true of Christ in whom it is primarily accomplished, Psalm 72. 8, 9, 10, 11. See 〈◊〉 , 2 Chron. 9. 24, 2 •… . Mat. 28. 18, 19.
IV. In his Acts, Solomon was a sing •… Type of Ies •… Christ. For,
1. Both of them were Builders of the House and Temple of God. Solomon built the Material 〈◊〉 dead Temple •… t 〈◊〉 of mater •… als fetched from both th •… 〈◊◊〉 an •… 〈◊◊〉 as, and that very magnifically. See 2 Chron. chap. 2, and 3, and 4. throughout. After which, he solemnly dedicated it by Prayer and Sacrifices, 2 Chron. chap. 5, and 6. And set in order the service of the Temple, 2 Chron. 8. 14, 15, 16. But Jesus Christ builds the Mystical, Spiritual and living Temple, the House and Church of God; of people both from among Jews and Gentiles, Heb. 3. 1, 2, 3, 4, 5, 6, &c. Ephes. 2. 13, to the end: He also consecrated and solemnly dedicated his Spiritual Temple, both by Prayer, 〈◊〉 17. throughout, and by the Sacrifice of himself, John 17. 19. Heb. 10. 14. And set in Order most faithfully all the worship, Ordinances and Officers of his House, Heb. 3. 1, 2, &c. Acts 1. 2, 3. Mat. 28. 18, 19, 20. and 26. 26, to 31. and 18. 15, to 21. 1 Cor. 5. throughout. 2 Cor. 2. 6, &c. Ephes 4. 8, to 17.
2. Both of them Ruled righteously, Psalm 72. 1, to 8, 12, 13, 14. As Solomon in punishing offenders after David's death, 1 King. 2. throughout. and in giving the child to the right mother, 1 Kings 3. 16, to the end. But Christ is the Lord our Righteousness, Ier. 33. 15, 16. He rules so righteously, that he makes all his subjects righteous, 1 Cor. 1. 30.
3. Both of them enriched their subjects abundantly. 〈◊〉 enriched his subjects with outward temporal wealth, 2 Chron. 1. 15. But Jesus Christ enricheth his subjects both with outward and inward, temporal, spiritual and eternal wealth. He alone gives the true and chief Riches, 2 Cor. 8, 9. 1 Cor. 1. 5. Ephes. 1. 3. 1 Cor. 2. 9, 10. 1 Tim. 4. 8. 1 Cor. 3. 20, 21, 22. Christ is heir of all things, Heb. 1. 2▪ and all true believers are heirs, co-heirs with Christ, Rom. 8. 15, 16, 17. Thus Jesus Christ is The DAVID, and The SOLOMON.
III.
Thirdly, Hence we may clearly take notice, What the Properties of this Covenant are. It is, 1. Grat •… tous; 2. Evangelical; 3. Mixt; 4. Ordered in all things; 5. Sure and faithful; 6. Everlasting; 7. And comfortable. Of these briefly.
I. Grat •… tous. Of mere free gra •… e to David and his Seed. And th •… , not only ex gratia fav •… s, from the grace of free fav •… r, for so God's Covenant and promise to, and blessings upon man in innoce •… y, were all of Grace, undeserved by man from his maker: But also ex gratia 〈◊〉 , from his Grace of Commiseration, whereby he in bowels of Compassion heaps Good upon his sinful Creatures, deserving all contrary Evil. Thus, of free favor without any desert of David, yea of free Commiseration contrary to his de •… ert, this Covenant was made with David. Hence David, wholly excluding himself and his House from being any Motive ground or Cause of this Covenant; ( •… ) who am I, and whats my H •… use, &c. ascri •… s 〈◊〉 God's 〈◊〉 grace, as the inward Impulsive Cause; and to Jesus Christ the Essential Word and servant of God, as the Outward Impulsive Cause thereof. For thy Word's sake, for thy servants sake, and according to thine own heart, hast thou done all this Greatness, in making known all these Greatnesses.
II. Evangelical. This is a pure Evangelical Covenant: Meer Gospel. For, 1. This Covenant is an Additional Enlargement to the Sinai-Covenant, which is purely Evangelical, as hath been proved, in Chap. 4. 2. The Moving Cause of this Covenant was the mere Commiserating Grace of God in Jesus Christ. And all Covenants which have their Original in such Grace, are purely Evangelical. 3. The foundation of this Covenant is Evangelical. viz. Jesus Christ the Word, and servant of God. 4. The Matter and Substance of this Covenant is wholly Evangelical: viz. Covenant-Mercies in Christ promised on God's part, and Covenant-Duties in Christ re-promised on David's part. This hath at large been unfolded. 5. The Scope and intended End of this Covenant was Evangelical also: viz. The further Revealing of Jesus Christ more peculiarly, for advancing the true Happiness of David and his Seed. Thus, God's Covenant with David, was God's Gospel preached to David and his Seed: setting forth the sweet tidings of their Restitution from the Kingdom of Sin, Satan and Death by the prevailing and everlasting Kingdom of Jesus Christ, shadowed out in the Kingdom of David and his Seed.
III. Mixt. This Covenant was a mixed Covenant. How? 1. Not only Mixt of Covenant-blessings promised by God, and Covenant-Duties re-promised by David: as all Covenants are proportionably in reference to the Federates. 2 But Mixt and made up of Promises, and Threats. Many eminent blessings are Promised to Covenant-keepers: And on the other hand, sundry chastisements by stripes and rods of men, are threatened in case of Iniquities and sinful miscarriages against the Covenant. 3. And mixed also even in regard of Covenant-blessings themselves, some of them being Absolutely promised, and which should notwithstanding the very sins of David's Seed be certainly and infallibly performed, as the Descent of Christ of David and his Seed according to the flesh. And the Everlasting Kingdom and Throne of Christ, &c. Some of of them being only promised Conditionally, upon Condition of their Covenant-keeping with God, &c. As, the sitting of his Seed upon his Throne forever; His making Zion his Habitation and Rest forever, &c. The Condition is as the Sinew of the Promise. They failing in the Condition, cut asunder the sinews of all such Conditional Promises, and (if I may so speak) disoblige God.
IV. Ordered in all things. This Property David notes in his last words, saying; yet he hath made with me an Everlasting Covenant, Ordered in all things. That is, Orderly-disposed, orderly-set, prepared, settled, &c. as the Hebrew word properly implies. Of this I have spoken Generally, in opening the properties of the Covenant of •… aith in General: Most of the particulars there are applicable to this Covenant in Particular. There see. This Covenant is Ordered in all things in divers respects. For, ( 1 ) The Occasion of this Royal Covenant touching God's building David an House, was when Israel's Governors were now changed from Judges into Kings, and God's first King, David, had it in his heart to build God an House.
2. The Federates, ( i ) God, on the One hand, David and his Seed, Especially Christ on the other hand. 3. The Impulsive causes, not any at all from David or his House: but, Inwardly God's own heart and good-pleasure: Outwardly Christ the Lord's Word and servant. 4 The blessings promised, were Orderly directed, First, to David himself Then, to his Seed Ordinary and extraordinary, And lastly to his and his Seeds subjects; and in like sort Orerly, performed, First to David, •… hen to his ordinary Seed and Subjects, lastly and chiefly to Christ and his Kingdom. 5. The Conditions required, are also orderly annexed to the Compleating of this Covenant-constitution. 6. The Form and Dispensation of it is so ordered, that it is subordinate to and comprised under the Sinai -Covenant-Administration: and yet the great Mystery of Christ and his Kingly Office is displayed with a clearer Revelation.
7. The Scope of it also, Immediate and Remote, Subordinate and Ultimate, as hath been explained, is all well Ordered. Thus this whole Covenant hath an Excellent Order, Disposal, Preparation, Symmetry and Proportion throughout.
V. Sure and Faithful. This David also acknowledged, — A Covenant Ordered in all things, and Sure. The Hebrew 〈 in non-Latin alphabet 〉 Shemuroh, properly signifies, Kept Observed, Performed, and that, with care, solicitude and diligence. God made it every way Sure to David and his Seed; As, 1. By his Name JEHOVAH, denoting God's giving Subsistence actually to his Covenant and Promises. 2. By his immutable Promises whereupon this Covenant is established. Yea by Promises of special Ratification annexed, Psal. 89, 33, &c. 3. By the sacred inviolable Oath of God, of which he will not repent, and from which he will not turn. This is often mentioned, Psal. 89. 2, 3, 35. and 132▪ 11. Acts 2. 30. 4. By frequent recitals, allegations, expositions, enlargements of this Covenant in other Scriptures. See 2 Sam. 7. 1 Chron. 17. 2 Sam. 23. 1, to 10. Psal. 89. throughout. Psal. 132. throughout, Ier 33. 20, 21. Luke 1. 32, 33. Acts 2. 30, 31. 5. By gradual accomplishments thereof from time to time. 6. By Ascertaining and Ensuring Illustrations. That this Covenant shall be as inviolable, Sure and Unalterable, as The Heavens themselves, Psal. 89. 2, 29. As the Moon, Psal. 89. 37. As the Sun, Psal. 89. 36. As the Course of Day and Night, Ier 33. 20, 21. Yea, As God himself, Psal. 89. 35.
VI. Everlasting. This Property also David expresseth; Although my House be not so with God, yet he hath made with me an Everlasting Covenant. But of this enough hath been spoken formerly in Opening the Matter of this Covenant, in the second and third Covenant-Mercies promised to David's Seed. There see. And in the first Mercy to David's Subjects.
VII. Finally, This Covenant with David was a Comfortable Covenant. This Property necessarily results from all the former. For, In that this Covenant was Gentuitous, depending merely upon God, Evangelical, Mixt, having Promises absolute as well as conditional, Ordered in all things, Sure, and Everlasting; In all these regards it was exceeding Comfortable. And upon these Considerations David in his last words notably raised up his Consolations upon this Covenant, placing all his Salvation, and all his delight thereupon, although at present his house was not so with God as the Covenant promised. And this Covenant was his comfort to his last breath, to his dying day. Oh! the Covenant and Promises of God in Jesus Christ are the safest, surest, sweetest, and most immovable Comforts of Believers both in life and death. Let our last words, and last thoughts be all fixed upon God's Covenant, as David's were.
IV.
Fourthly, Hence see, What Agreement and Disagreement this Covenant with David hath, with, or from all former Covenants. For, This Covenant being an additional Covenant, annexed to, and comprised in the Sinai-Covenant, and in some respects expounding and enlarging the same, hath a sweet Agreement with the Sinai-Covenant, and very little difference from it: And consequently, As the Sinai-Covenant, so this Covenant Agrees with, or from the former Covenants.
I. It Agrees with the Sinai-Covenant, and so with former Covenants,
- 1. In the kind or sort of Covenant. This, as all the former being Covenants of Faith, not of Works; and Covenants of Promise, not of Performance.
- 2. In the Efficient and Impulsive cause. God being the Author of all: God's mere Grace being the Inward impulsive, Christ's Merit the Outward impulsive cause of them all.
- 3. In the general Consideration of the Federates. The LORD God being the one Party promising: Jesus Christ and his spiritual Seed being the other Party Restipulating in all.
- 4. In the general Summ and Substance of the Covenants. The Recovery and Happiness of lapsed and lost sinners by Christ being the Mercy promised: True fruitful obediential Faith in Christ being the Duty Restipulated in all. All other Covenant-Mercies and Duties may be reduced to these two.
- 5. In the mystery of sinners Justification revealed in them all: which is by Faith in Christ alone. David under this Covenant thus describes it.
- 6. In the common Foundation and Establishment of the Covenants. They all being founded upon Jesus Christ alone, and the inviolable Promises of God in him.
- 7. In the general sameness of End. The revealing of Jesus Christ, in order to lapsed sinners Recovery and Happiness, and God's glory, being the intendment of them all.
II. It Disagrees from the former Covenants, in such sort and accidental respects as the Sinai-Covenant (comprizing this Covenant) differs from them. Which differences of the Sinai-Covenant from them have been already explained.
And it somewhat disagrees from the very Sinai-Covenant itself. As,
1. In the peculiar Notion of the Federates. For, In that, God Covenanted, as JEHOVAH, Their Covenant-God, Redeemer, Law-giver, and Husband: In this, God Covenanted as, The LORD of Hosts, The God and Rock of Israel, A Father to David and his Seed, The God of David, And Rock of his Salvation. Again, In that, Israel Restipulated, as Abraham's Covenant-Seed, The Lord's Redeemed, His Espoused people, His Heirs under age, and as his own Common-wealth and National Church in the Wilderness: But in this, David himself Restipulated; As, A mighty-one, God's chosen, God's servant, God's anointed King, and God's First-born, higher then the Kings of the Earth. And David's Seed Restipulated, As, God's Son, and God's King for evermore.
2. In the Individual Mercies Promised, and Duties Restipulated. As may easily be discerned by making a Parallel betwixt them. But especially, the Mercies promised in this Covenant have their chief tendency to the advancement and establishment of the Kingly power and glory of David, of his Seed, and chiefly of Jesus Christ for evermore: And the Duties herein more peculiarly restipulated were the Religious and Righteous Rule of David, his Seed, and of Jesus Christ the primary Seed of David.
3. In the peculiar manner of Manifestation and Confirmation. That was manifested to all Israel immediately by God, in most dreadful fort, at Mount Sinai, God speaking to them out of the midst of the fire with a great voice: This to David Mediatly by the Prophet Nathan, according to the vision which he had from God. That being solemnly confirmed by Sacrifices at the skirt of Mount Sinai: This by God's sacred and immutable Oath especially.
4. In the peculiarity of Ends. That tending to reveal Jesus Christ the Mediator of the Covenant, Partly as a Prophet, under the Type of Moses; Partly and principally as a Priest, under the Types of the Levitical Priesthood, and the whole Levitical service of God. But this chiefly aiming to set Christ forth as a King (under the Type of David and his Royal Seed) that should Rule over the House of Jacob the Church for evermore.
V.
Fifthly and lastly, Hence it is evident, That in this Covenant much of Christ was revealed to David and his Seed: yea so much, that both David and Solomon knew and spake much of Christ in their sacred writings. Take a brief taste hereof▪
DAVID knew and prophesied much of JESUS CHRIST. viz. Of his 1. Person. 2. Office. 3. States. 4. Effects of his Offices.
I. Of his Person. 1. That he is God, Psal. 45. 6, 11. with Heb. 1. 8. The Son of God, Psal. 2. 7. with Heb. 1. 5. The Word of God, 2 Sam. 7. 21. 1 Chron. 17. 19. 2. That he should be Man, lower then Angels, Psal. 8. 4, 5, 6. with Heb. 2. 6. to 10. Of the Seed of David, the fruit of his loins, Psal. 132. 11. with Acts 2. 30. Luke 1. 32, 33.
II. Of his Mediatory Office, as the LORD's Servant therein, 1 Chron. 17. 19. with 2 Sam. 7. 21.
1. A Prophet. Preaching God's righteousness, loving kindness and truth in the great Church, Psal. 40. 8, 9, 10.
2. A Priest. An everlasting Priest of Melchizedecks order, above Aaron's, Psal. 110. 4. with Heb. 5. 6, 7. and 7. 17. See also Psal. 2. 7. with Heb. 2. 9. 1. Of his Satisfaction for us by his offering up himself, Psal. 40. 6, 7, 8. with Heb. 10. 5. to 15. 2. Of his Intercession for his people, Psal. 2. 8
3. A King. God's King in Zion, in his Church, Psal. 2. 6. and 132. 11. with Acts 2. 30. Luke 1. 32, 33. 1. That as God's Messiah, Psal. 2. 2. He should be anointed with the Holy Ghost, that Oil of gladness above all his fellows; Psal. 45. 7. with Heb. 1. 8, 9. Acts 10 38. John 3. 34. Ephes. 4. 7. 2. That he should rule his Subjects Religiously, and Righteously, and Gloriously, 2 Sam. 23. 3, 4. Psal. 45. 3, 4, 6, 7. with Heb. 1. 8, 9. 3. That he should subdue his enemies powerfully, Psal. 45. 5. ( 1 ) By Converting them to be his Subjects, Psal. 110. 2, 3. and 2. 8. ( 2 ) By Confounding of incurable rebels, Psal. 2. 9 and 1 •… 0. 5. 6. 4. That he should be an universal King over the Nations, Psal. 2. 8▪ 9 and 22. 27, 28, 29, 30. and 72. 8▪ 9, 10, 11. 5. That he should be an everlasting King upon the Throne of David for evermore, Psal. 45. 6. and 89. 4, 36, 37. with Luke 1. 32, 33.
III. Of his state of Humiliation and Exaltation, wherein he should execute this his Mediatory office.
Of his Humiliation; especially in four degrees, viz.
- 1. In his Incarnation; being made Man, lower then the Angels, Psal. 8. 5. with Heb. 2. 7, 8, 9.
- 2. In his Passion and Sufferings. 1. That he should be betrayed by his own familiar friend, one of his own family, Psal. 41. 9. with Joh. 13. 18. viz. Judas the Apostle. 2. That Heathen and people of the Jews, with the Kings and Rulers of the Earth; that is, both Herod and Pontius Pilate, with the Gentiles and people of Israel, should gather together, and confederate to destroy him, Psal. 2. 1, 2, 3. with Acts 4. 25, 26, 27, 28. 3. That, He should be Crucified, his Hands and Feet pierced, his Body so stretched that all his Bones might be told, and by-standers should look and stare upon him, Psal. 22. 16, 17. with Mat. 27. 35. Mark 1 •… . 24. Luke 23. 33. John. 19. 23, 27. 4. That his Garments should be parted, and Lots cast upon his Vesture, Psal. 22. 18. with Luk. 23. 34. John. 19. 24. 5. That he should be derided by his Enemies shooting out the Lip, and shaking the Head at him, for trusting in the Lord, Psal. 22. 6, 7, 8. with Mat. 27. 39, 43. 6. That, they should give him Gall and Vinegar to drink, Psal. 69. 21. with Mat. 27. 48. Mark 15. 23. John 19. 29. 7. That he should be under an heavy disertion upon the Cross, his God in some sense forsaking him, Psal. 22. 1. with Mat. 27. 46. and Mark 15. 34.
- 3. In his Death, Psal. 22. 15.
- 4. In his Burial, Psal. 16. 8, 9, 10. with Acts 2. 31. and 13. 35.
Of his Exaltation, especially in three degrees. viz.
- 1. In his Reviving and Resurrection from the Dead, Psal. 2. 7. with Acts 13. 33. Heb. 1. 5. Compare also Psal. 16. 8, 9, 10, 11. with Acts 2. 25. 31. and 13. 35.
- 2. In his Ascension into Heaven, leading Captivity Captive, and giving gifts to men, Psal. 68. 18. with Ephes. 4. 8, 9.
- 3. In his Session at God's right hand, till all his foes become his footstool, Psal. 110. 1. with Mat. 22. 44. Mark 12. 36. Luke 20. 42. Acts 2. 34. 1 Cor. 15. 25. Heb. 1. 13.
IIII. Of the happy Fruits and Effects of his Offices. As,
- 1. The Captivating of our spiritual Captivity, Psal. 68. 18. with Ephes. 4. 8.
- 2. The Receiving and giving gifts for men, even for the rebellious, that the LORD God might dwell among them, Psal. 68. 18. with Ephes. 4. 8, 9, 10, 11, &c.
- 3. The Converting of a numerous company (like the morning dew) even of the Gentiles unto himself, as his Seed that shall serve him, and be his willing people, his spiritual volunteers, Psal. 22. 27, 28, 29, 30, 31. and 110. 2, 3.
- 4. The true and saving Blessedness of all Believers that truly trust in him, Psal. 2. 12. with Rom. 9▪ 33. and 10. 11. and 1 Pet. 2. 6.
These things spake DAVID of CHRIST, having an eminent Prophetical knowledge of him, and that particularly by means of this excellent Covenant with him, Acts 2. 29, 30, 31. So that in David's writings much of Christ is revealed: and out of them an excellent GOSPEL may be extracted.
SOLOMON also the immediate Seed and Son of David, Knew much, and Prophesied much of JESUS CHRIST in his writings which he penned by Inspiration of the Holy Ghost. As,
1 Of his Godhead. That he is the Everlasting Wisdom of God, that makes wise to salvation, &c. Prov. 8. throughout.
2. Of his Man-hood. Fervently desired and longed for by his Church, Cant. 1. 1. and 8. 1.
3. Of his sufficient plentiful Gospel-provisions which he hath made, that sinners may have life and refreshment by him, Prov. 9. 1. to 7.
4. Of his Holy endeared rich ravishing and saving Communion with his Church under the continued Metaphor or Allegory of two Lovers under Contract, and not yet married. In the whole Song of Songs.
5 Of his Calling and Conversion of the little Sister of the Gentiles; that she should be in his eyes as one that finds favor: and therefore, As on a wall, he would build upon her a Palace of Silver; And as a Door, he would enclose her with boards of Cedar. That is, In Spirituals she should be precious, fragrant and acceptable to God, and durable, as Silver, or Cedar of which the Temple was built, Cant. 8. 8, 9, 10.
6. Finally, Of Christ's hastening to Compleat his Churches sweetest Glory with himself in Heaven, She longing for his second coming, Make haste my beloved, and be thou like to a Roe, or to a young Hart upon the Mountains of Spices, Cant. 8. 14.
I.
First, Hence its plain, That God's Covenant with David and his Seed was a very Princely and Royal Covenant. For the chief stream of Covenant-Mercies herein promised did run in the Royal channel, and singularly tended to advance the Royal Dignity and Authority of David and his Seed in Israel, especially the Spiritual and Everlasting Kingdom of JESUS CHRIST, the Primary Seed of David, in and over the Church. In their Temporal Kingdom over the literal Israel, was shadowed out Christ's Spiritual and Everlasting Kingdom over the Spiritual Israel of God. Under the Sinai -Covenant, Christ's Prophesy was shadowed out by Moses Prophesy; and Christ's Priesthood by the Levitical Priesthood: But under this Enlargement and Amplification of the Sinai -Covenant, Christ's Kingdom was represented in the Type of David's Kingdom. Under this Covenant only the Kingly Government over Israel, was settled and flourished: And under this Covenant chiefly the Spiritual Kingdom of Christ was typified and adumbrated.
How wisely hath God contrived to Reveal Christ's Person and▪ Office in his Covenant-Expressures! 1. His Person, To be God and Man, by his Covenant with Adam: ( 1 ) Man, as the Seed of the woman; ( 2 ) God, as the bruiser of the Serpents head, which mere man could never have done. 2. His office, ( 1 ) In General, To be a Savior of God's Elect Remnant and Family from the midst of the perishing world, in his Covenant with Noah: And to be a Blesser of all the Families of the Earth in his Covenant with Abraham. ( 2 ) But his Mediatory office in Particular, viz. His Prophesy under the Type of Moses, and Priesthood under the Type of Aaron, were set forth in the Sinai -Covenant with Israel; His Kingship and Royalty under the Type of David and his Seed in this Covenant with David. David's Covenant may therefore be deservedly styled, The Royal Covenant. This is an excellent Covenant-Mystery.
II.
Secondly, Hence its evident, That King David, and his Royal Seed, especially Solomon, were eminent Types of Jesus Christ. These Kings, were notable Types of this King of Kings: Their Kingdom, of his Kingdom; Their Subjects, of his Subjects. View a little the Correspondency betwixt the Types, and Anti-Type. 1. In David. 2. In Solomon.
DAVID was so eminent a Type of Christ, and especially in reference to his Kingdom, that after David's decease, Christ is ofttimes promised to be the King and Ruler of his Church, under the very name of David: Afterward shall the children of Israel return, and seek the LORD their God, and David their King. — They shall serve the LORD their God, and David their King, whom I will raise up unto them. — And I will set up one Shepherd over them, and he shall feed them, my servant David: he shall feed them, and he shall be their Shepherd. And I the LORD will be their God, and my servant David a Prince among them — And David my servant shall be King over them, and they all shall have one Shepherd, &c.— And my servant David shall be their Prince forever. In these and like Promises of Christ, Christ is called David, because he is God's true DAVID indeed, typified by King David of old. And the whole series of this Covenant implies thus much.
Now DAVID was a Type of Christ. In regard of his 1. Person. 2. Office. 3. Condition. 4. Acts done, or effects wrought by him.
I. In his Person; David was a type of Christ three ways: For, 1. He was (not without special Providence) called DAVID which in Hebrew is the same with 〈 in non-Latin alphabet 〉 DOD Beloved; Beloved, of God, A man after his own heart. Christ also is called DAVID, Ier. 30. 9. Hos. 3. 5. Ezek. 34. 23, 24. and 37. 24, 25. being his Beloved Son, Mat. 3. 17. The Beloved, Eph. 1. 6. The Son of his love, Col. 1. 13. so, both of them are, David's: Both Beloved. 2. Both of them Sons of Iess. David, 2 Sam. 23. 1, 2. Christ a Rod out of the stem of Jess, and a branch out of his roots. Both of them out of dry and despised roots? low and obscure Parentage. 3. Both of them Sons of God; yea God's First-born. David, Psal. 89. 26, 27. Christ, Heb. 1. 1, 6. Math. 1. 25. Christ is so God's First begotten, that he is his only begotten Son, John 1. 14. and 3. 16. David so by supernatural Adoption: Christ so, by eternal Generation, according to his Divine Person, Psal. 2. 7. John 1. 1. by extraordinary conception by the Holy-Ghost, according to his Human Nature Luke 1. 34, 35, 36.
II. In his office. For David was;
1. A Prophet, Acts 2. 30. He Penned by the inspiration of God's Spirit, that sweet part of Holy Scripture, the Psalms, for the greatest part of them at least. Hence styled, the sweet Psalmist of Israel. So Christ is the Great Prophet, Acts 7. 37. and 3. 32. Luke 24. 19. David did but Pen the Scripture: but Christ indicted it by his Spirit, 2 Tim. 3 16. 2 Pet. 1. 21. Hence the Scripture is called the word of Christ.
2. A Priest. David was a Priest somewhat extraordinarily, in his building an Altar in the threshing flour of Araunah the Jebusite, a Gentile, (the place where Isaac was offered in a Figure, and where afterwards Solomon built the Temple, 1 Chron. 3. 1. both Types of Christ,) and in his offering a Sacrifice there for the Land to stay the plague of pestilence; which God accepted, and the plague was stayed: So Jesus Christ was our great and most extraordinary High Priest, who upon the Altar of his God-head offered himself a Sacrifice at Jerusalem for the sins of Jews and Gentiles that God's wrath might be stayed which Sacrifice was most acceptable as an odour of a sweet smell to God, Heb. 10. 5. to 19. Eph. 5. 2.
3. A King. This was David's Primary and Ordinary office, wherein he was a most singular Type of Christ, the King of Kings. For,
(1) Both of them were Kings, Mat. 1. 6. John 18. 37.
(2) Both of them were Kings of Israel, 2 Sam. 6. 20. Psalm 78. 70, 71. John 1. 49. and 12, 13.
(3) Both of them Messiahs, that is, Anointed, yea both the Anointed of God unto their Kingly Office, hence called, God's Kings, Psal. 2. 2, 6. and 18. 15. David anointed with material Oil by Samuel, 1 Sam. 16. 13. Christ anointed with Immaterial Oil, the Oil of gladness above all his fellows, Psal. 45. 7. God having anointed him with the Holy-Ghost and with power, Act. 10. 38.
(4) Both of them furnished with the Spirit of God for their Royal Government, upon their annointing David, 1 Sam. 16. 13. Christ Act. 10. 38. Mat. 3. 16.
III. In his Condition and State. Herein David notably typified Christ: See the Agreement herein betwixt David the Type, and Christ the Anti-type.
1. Both of them were born of obscure and mean parents in Bethlehem, John. 7. 42. Mat. 2. 5, 6.
2. Both of them were advanced from a low and despicable state to their Royal dignity. David, a caula ad aulam, from a mean family to the Kingdom, 2 Sam. 7. 18. and 23. 1, 2. from the Shepherds staff to the Scepter, Psal. 78. 70, 71. 1 Sam. 16. 11, 12. So Christ from a mean Parentage to Kingly Dignity, born King of the Jews; from the Manger to the Throne, Isa. 53. 2. Luk. 2. 4, 5, 6, 7. Mat. 2. 2.
3. Both of them met with grievous Opposition when once it was known that they were ordained and appointed of God for the Kingdom. David was so persecuted by King Saul, that he fled to heathenish Nations, 2 Sam. 21. 40. & 22. 3. & 27. 2. Christ as soon as it was noised that he was born King of the Jews, was cruelly persecuted by King Herod, so that he fled to the Heathen Country Egypt.
4. Both of them having obtained the Kingdom, were deeply afflicted by variety of Adversaries, Psal. 2. 1, 2, &c. Act. •… . 24, 25, 26, 27, 28. For, 1. David, was oppugned by the Philistines, 2 Sam. 5. 17. & 8. 1, 2, 3, 5. & 10. 6. exiled from his Kingdom by Absalom, 2 Sam. 15. 12, 14. Psal. 3. 1. betrayed by Achitophel his familiar Counselor, 2 Sam. 16. 21. & 17. 1. cursed by Shimei, 2 Sam. 16. 5, 6, 7. Forsaken and mortally pursued by his own people, 2▪ Sam. 18. 6. and had as it were gall and vinegar given him to drink, Psal. 69. 21. 2. Christ in like manner, was rejected of his own, John 1. 11. & 9. 21. Traduced with horrid and blasphemous reproaches, Mat. 10. 25. & 12. 24. John 9. 24. Betrayed by Judas one of his own familiar Disciples, Psal. 14. 10. & 55. 14. John. 13. 18. Cast out of his Vineyard & Kingdom by the Scribes, Priests and Elders, Psal. 118. 22. Mat. 21. 42, 43. Persecuted by the Jews his own people, even to the death upon the Cross, John 19. 15. Act. 2. 23, 36. and 3. 13, 14. and Delivered to Death at last by Pilate, &c. Psal. 2. 1, 2. Act. 4. 24, 25, 26, 27. Having Gall and Vinegar given him to drink, Psal. 69▪ 22. Mat. 27. 34. John 19. 28, 29.
5. Both of them at last were Exalted to an high and glorious state. David after all his afflictions retained his Kingdom in peace and honor, having rest from his enemies-round about, 2 Sam. 7. 1. and 22. 31. 1 King. 1. 17. and at last was full of days; riches, and honor, 1 Chron. 29. 28. So Christ after all his Conflicts and Sufferings, having conquered his enemies on every side, and led captivity Captive, entered into his heavenly glory, Rom. 8. 3. Col. 2. 14, 15. Heb. 2. 9, 14, 15. Phil. 1. 8, &c. Luk. 24. 26.
6. Both of them had their Kingdom enlarged even over strangers. David became Head of the Heathens about him, so that strangers unknown served him, and he was higher then the Kings of the Earth, Psal. 18. 44. and 89▪ 27. Christ also became Head not only of Jews but of Gentiles also▪ having all power over them, being Lord of Lord's, and King of Kings, Eph. 2. 12. Psal. 2. 8. Mat. 28. 18, 19. Rev. 19. 16.
7. Both of them had an Everlasting Kingdom stablished upon them. David in some respects only, Psal. 89. 3, 4, 36, 37. Christ absolutely, Psal. 45. 6. Isa. 9. 6, 7. Dan. 2. 44.
IIII. Finally, In his Acts or Works done by him. Herein also David notably resembled and typified Jesus Christ, sundry ways. For,
1. Both of them Believed and Hoped in God, rolling themselves upon him by Faith and Prayer in their Distresses, David, Psal. 3. 4, 7. and 22. 1, 2, 3, 4, 5, &c. and 17. 6, 13. So also Christ, Psal. 22. 17, 2. John. 11. 42. Mat. 27. 46. Heb. 5. 7.
2. Both of them walked holily and religiously before God. David, though he had many frailties, yet walked sincerely, Psal. 18. 21, 22▪ 1 King. 15. 5. But Christ walked without all spot of sin, Isa. 53. 9. Heb. 7. 26.
3. Both of them were zealous for God, for his worship, Laws and Ordinances. David, Psal. 119. 72, 103. and 84. 11. and 122. 1. and 69. 10. and 101. 7, 8. Much more Christ, John. 4. 34. Mat. 6. 42▪ Psal. 69. 10. John. 2. 15, 17.
4. Both of them were universally obedient to God their heavenly Father. David obeyed him sincerely, 1 King. 9. 4. Act. 13. 22. 1 King. 15. 3, 5. But Christ obeyed him exactly in all things, doing always those things that pleased him, yea he was obedient to the Death, even the cursed, and shameful, and painful Death of the Cross, John 8. 29. Phil. 2. 8.
5. Both of them walked very wisely and prudently. David was wise in matters, 1 Sam. 16. 18. and behaved himself wisely in all his ways, 1 Sam. 18. 14. Christ had in him all treasures of wisdom and knowledge, Col. 2. 2, 3▪ Isa. 11. 1, 2. made men astonished at his understanding and answers, Luk. 2. 47. by his Word and Spirit makes wise unto Salvation▪ 2 Tim. 3: 15, 16. Col. 3. 16. 1 Cor▪ 2. 9, 10, &c.
6. Both of them excelled in fortitude and valor; 1. In▪ Conquering and subduing their enemies. David subdued Goliath of Gath, 1 Sam. 17. slew Philistines and others, so that they sung of him▪ David hath slain his ten thousands, 1▪ Sam. 18. 10. But Christ subdued greater Enemies, spiritual Enemies, Sin, Satan, the world, &c. Rom. 8. 3. John. 16. 11. Col. 2. 14, 15. Heb. 2. 14, 15. John 16. ult. Psal. 110. 1, 2. 2. In Protecting and defending their Subjects. David, Psal. 101. 4, 5, 6, 8. Christ, Isa. 11. 4. he protected his Saints and subjects against Saul's persecution.
7. Both of them Ruled and Governed righteously in the fear of God. David, 2 Sam. 23. 3. Psalm 101. throughout. Yet with some intermixture of failings. Christ without all failings and miscarriages, Isa. 11. 1, 2, 3, 4, 5, &c. Psalm 45. 7, &c.
8. Finally, Both of them were loving and tender to their Parents. David in his trouble requests the King of Moab, that his Father and Mother might dwell by him, 1 Sam. 22. 3. Christ upon the Cross commends his Mother to the care of John his beloved Disciple, John. 19. 26, 27.
In these and many like respects David was an eminent Type of Christ.
SOLOMON the immediate Seed of David was also a notable Type of Jesus Christ, who was greater then Solomon, Mat. 12. 42. Luk. 11. 31. And this in his Person, Office, State and Acts.
I. In His Person. For, 1. Both of them were sons of David by Nature. Solomon in an ordinary way of Generation, Matth. 1. 6▪ Christ in an extraordinary way of Propagation, Mat. 1. 1. with Luk. 1. 32, 35. 2. Both of them, Beloved of God. Solomon named Iedid-jah, that is, Beloved-of-the-LORD, and this by God's appoinment, 2 Sam. 12. 24, 25. Christ, called God •… beloved Son, in whom he was well-pleased, Mat. 3. 17. and the son of: his Love, Col. 1. 13. 3. Both of them Sons of God, 2 Sam. 7. 14. with Heb. 1. 5.
II. In his Office. For,
1. Both of them were Prophets. 1. Solomon was, A Preacher in Jerusalem, Eccl. 1. 1, 12. And an Holy Penman of those three eminent Books of Scripture, Proverbs, Ecclesiastes, and Song of Songs. Thus he was a Prophet. 2. But Christ a greater Prophet, That Prophet, John. 6. 14. Act. 3. 23. The Spirit of Prophecy is from him, Rev. 19. 10. Eph. 4 11. He also was Preacher in Jerusalem, John 18. 19, 20. 21. And he indicted all the Holy Scriptures, Col. 3. 16. by his Spirit, 2 Pet. 1. 20, 21.
2. Both of them were Kings. viz. 1. Both Kings of Israel, Prov. 1. 1. John 1. 49. and 12. 13. 2. Both Kings in Jerusalem, Eccles. 1. 1. Luk. 19. 37, 38. Mat. 21. 5, 9. 3. Both Kings of Peace. Solomon▪ that is, Peaceable, Prosperous, &c. his very name had peace engraven upon it by God himself, 1 Chron. 22. 9. He was a man of rest: God gave him rest from all his enemies round about: And by this means Israel and Judah dwelt peaceably without fear under their Vine and Fig-tree; yea God gave peace and quietness to Israel in his days, 1 Chron. 22. 9. 1 King. 4. 25. But Jesus Christ procures his subjects an inward, spiritual, heavenly, everlasting Peace with God passing all understanding, Rom 5. 1. John 14. 27. and 16. 33. Phil. 4. 7. So that he is our peace, Eph. 2. 14. The Prince of Peace, Isa. 9. 6. His Scepter is the Gospel of Peace, Psal. 110. 2. Isa. 2. 3. Eph. 6. 15. His Kingdom consists in righteousness and peace, Rom. 14. 17. His subjects are subjects of Peace, Luke 1. 79. His birth and coming into the world was with a Song of Peace by the Angels, Luke 2. 14. And his Death and going out of the world was with a Blessing of Peace left with his Disciples, John 16. 33. and 14. 27. He makes the Wolf dwell with the Lamb; The Leopard lie down with the Kid; The Calf, the young Lyon, and the Fatling together, that a little child may lead them; The Cow and the Bear to feed, and their young ones to lie down together; The sucking child to play on the Hole of the Asp: and the weaned child to put his hand on the Cokatrice Den. 4. Both Kings of incomparable wisdom, 1 Kings 3. 9, 12. Col. 2. 2, 3. 1 Cor. 1. 30. Isa. 9. 6.
III. In his State and Condition. For,
1. Both of them were exceeding Rich. Solomon made Silver and Gold at Jerusalem as plenteous as stones, and the Cedar-trees as the Sycomore trees that are in the vale for abundance. But Christ the true Solomon, is infinitely higher. He is heir of all things, Heb. 1. 2. hath unsearchable Riches, Ephes. 3. 8. All that the Father hath, is his, John 16. 15. His riche •… are Spiritual and Heavenly, far transcending all Solomon's outward wealth: Riches of Righteousness and pardons, Rom. 1. 17. 1 John 1. 7. and 2. 1, 2. Riches of Grace, John. 1. 14, 16. Riches of Truth, John 1. 14. Riches of life, John 15. 10. All fullness, Col. 1. 17.
2. Both of them full of Princely Glory and Royalty. Solomon surpassed in Princely glory all that were before and after him, 2 Chron. 9. throughout, and Eccles. 2. throughout. The daughters of Zion admire his Crown and Royalty, Cant. 3. 11. and the Queen of Sheha was so a •… o •… issied at it that there 〈◊〉 more spirit in her, 2 Chro. 9. 3, 4. Yet Solomon in all his Royalty and Gl •… ry wa •… not clothed like one of the •… ilies, Mat. 6. 29. But Christ is the brightness of his Fathers Glory, and the express image of his Person, Heb. 1. 3. having not one, but many Crowns up •… ishead, and the Ar •… s 〈◊〉 following him upon white Horses, and on his •… high and vestu •… Name •… itten, King of Kings and Lord of Lord •… , 〈◊〉 , to •… 7.
3. Both of them of great 〈◊〉 larges Domi •… , •… ot only over Jews, but also over Gentiles. That of 〈◊◊〉 concerns the •… both, but especially is true of Christ in whom it is primarily accomplished, Psalm 72. 8, 9, 10, 11. See 〈◊〉 , 2 Chron. 9. 24, 2 •… . Mat. 28. 18, 19.
IV. In his Acts, Solomon was a sing •… Type of Ies •… Christ. For,
1. Both of them were Builders of the House and Temple of God. Solomon built the Material 〈◊〉 dead Temple •… t 〈◊〉 of mater •… als fetched from both th •… 〈◊◊〉 an •… 〈◊◊〉 as, and that very magnifically. See 2 Chron. chap. 2, and 3, and 4. throughout. After which, he solemnly dedicated it by Prayer and Sacrifices, 2 Chron. chap. 5, and 6. And set in order the service of the Temple, 2 Chron. 8. 14, 15, 16. But Jesus Christ builds the Mystical, Spiritual and living Temple, the House and Church of God; of people both from among Jews and Gentiles, Heb. 3. 1, 2, 3, 4, 5, 6, &c. Ephes. 2. 13, to the end: He also consecrated and solemnly dedicated his Spiritual Temple, both by Prayer, 〈◊〉 17. throughout, and by the Sacrifice of himself, John 17. 19. Heb. 10. 14. And set in Order most faithfully all the worship, Ordinances and Officers of his House, Heb. 3. 1, 2, &c. Acts 1. 2, 3. Mat. 28. 18, 19, 20. and 26. 26, to 31. and 18. 15, to 21. 1 Cor. 5. throughout. 2 Cor. 2. 6, &c. Ephes 4. 8, to 17.
2. Both of them Ruled righteously, Psalm 72. 1, to 8, 12, 13, 14. As Solomon in punishing offenders after David's death, 1 King. 2. throughout. and in giving the child to the right mother, 1 Kings 3. 16, to the end. But Christ is the Lord our Righteousness, Ier. 33. 15, 16. He rules so righteously, that he makes all his subjects righteous, 1 Cor. 1. 30.
3. Both of them enriched their subjects abundantly. 〈◊〉 enriched his subjects with outward temporal wealth, 2 Chron. 1. 15. But Jesus Christ enricheth his subjects both with outward and inward, temporal, spiritual and eternal wealth. He alone gives the true and chief Riches, 2 Cor. 8, 9. 1 Cor. 1. 5. Ephes. 1. 3. 1 Cor. 2. 9, 10. 1 Tim. 4. 8. 1 Cor. 3. 20, 21, 22. Christ is heir of all things, Heb. 1. 2▪ and all true believers are heirs, co-heirs with Christ, Rom. 8. 15, 16, 17. Thus Jesus Christ is The DAVID, and The SOLOMON.
III.
Thirdly, Hence we may clearly take notice, What the Properties of this Covenant are. It is, 1. Grat •… tous; 2. Evangelical; 3. Mixt; 4. Ordered in all things; 5. Sure and faithful; 6. Everlasting; 7. And comfortable. Of these briefly.
I. Grat •… tous. Of mere free gra •… e to David and his Seed. And th •… , not only ex gratia fav •… s, from the grace of free fav •… r, for so God's Covenant and promise to, and blessings upon man in innoce •… y, were all of Grace, undeserved by man from his maker: But also ex gratia 〈◊〉 , from his Grace of Commiseration, whereby he in bowels of Compassion heaps Good upon his sinful Creatures, deserving all contrary Evil. Thus, of free favor without any desert of David, yea of free Commiseration contrary to his de •… ert, this Covenant was made with David. Hence David, wholly excluding himself and his House from being any Motive ground or Cause of this Covenant; ( •… ) who am I, and whats my H •… use, &c. ascri •… s 〈◊〉 God's 〈◊〉 grace, as the inward Impulsive Cause; and to Jesus Christ the Essential Word and servant of God, as the Outward Impulsive Cause thereof. For thy Word's sake, for thy servants sake, and according to thine own heart, hast thou done all this Greatness, in making known all these Greatnesses.
II. Evangelical. This is a pure Evangelical Covenant: Meer Gospel. For, 1. This Covenant is an Additional Enlargement to the Sinai-Covenant, which is purely Evangelical, as hath been proved, in Chap. 4. 2. The Moving Cause of this Covenant was the mere Commiserating Grace of God in Jesus Christ. And all Covenants which have their Original in such Grace, are purely Evangelical. 3. The foundation of this Covenant is Evangelical. viz. Jesus Christ the Word, and servant of God. 4. The Matter and Substance of this Covenant is wholly Evangelical: viz. Covenant-Mercies in Christ promised on God's part, and Covenant-Duties in Christ re-promised on David's part. This hath at large been unfolded. 5. The Scope and intended End of this Covenant was Evangelical also: viz. The further Revealing of Jesus Christ more peculiarly, for advancing the true Happiness of David and his Seed. Thus, God's Covenant with David, was God's Gospel preached to David and his Seed: setting forth the sweet tidings of their Restitution from the Kingdom of Sin, Satan and Death by the prevailing and everlasting Kingdom of Jesus Christ, shadowed out in the Kingdom of David and his Seed.
III. Mixt. This Covenant was a mixed Covenant. How? 1. Not only Mixt of Covenant-blessings promised by God, and Covenant-Duties re-promised by David: as all Covenants are proportionably in reference to the Federates. 2 But Mixt and made up of Promises, and Threats. Many eminent blessings are Promised to Covenant-keepers: And on the other hand, sundry chastisements by stripes and rods of men, are threatened in case of Iniquities and sinful miscarriages against the Covenant. 3. And mixed also even in regard of Covenant-blessings themselves, some of them being Absolutely promised, and which should notwithstanding the very sins of David's Seed be certainly and infallibly performed, as the Descent of Christ of David and his Seed according to the flesh. And the Everlasting Kingdom and Throne of Christ, &c. Some of of them being only promised Conditionally, upon Condition of their Covenant-keeping with God, &c. As, the sitting of his Seed upon his Throne forever; His making Zion his Habitation and Rest forever, &c. The Condition is as the Sinew of the Promise. They failing in the Condition, cut asunder the sinews of all such Conditional Promises, and (if I may so speak) disoblige God.
IV. Ordered in all things. This Property David notes in his last words, saying; yet he hath made with me an Everlasting Covenant, Ordered in all things. That is, Orderly-disposed, orderly-set, prepared, settled, &c. as the Hebrew word properly implies. Of this I have spoken Generally, in opening the properties of the Covenant of •… aith in General: Most of the particulars there are applicable to this Covenant in Particular. There see. This Covenant is Ordered in all things in divers respects. For, ( 1 ) The Occasion of this Royal Covenant touching God's building David an House, was when Israel's Governors were now changed from Judges into Kings, and God's first King, David, had it in his heart to build God an House.
2. The Federates, ( i ) God, on the One hand, David and his Seed, Especially Christ on the other hand. 3. The Impulsive causes, not any at all from David or his House: but, Inwardly God's own heart and good-pleasure: Outwardly Christ the Lord's Word and servant. 4 The blessings promised, were Orderly directed, First, to David himself Then, to his Seed Ordinary and extraordinary, And lastly to his and his Seeds subjects; and in like sort Orerly, performed, First to David, •… hen to his ordinary Seed and Subjects, lastly and chiefly to Christ and his Kingdom. 5. The Conditions required, are also orderly annexed to the Compleating of this Covenant-constitution. 6. The Form and Dispensation of it is so ordered, that it is subordinate to and comprised under the Sinai -Covenant-Administration: and yet the great Mystery of Christ and his Kingly Office is displayed with a clearer Revelation.
7. The Scope of it also, Immediate and Remote, Subordinate and Ultimate, as hath been explained, is all well Ordered. Thus this whole Covenant hath an Excellent Order, Disposal, Preparation, Symmetry and Proportion throughout.
V. Sure and Faithful. This David also acknowledged, — A Covenant Ordered in all things, and Sure. The Hebrew 〈 in non-Latin alphabet 〉 Shemuroh, properly signifies, Kept Observed, Performed, and that, with care, solicitude and diligence. God made it every way Sure to David and his Seed; As, 1. By his Name JEHOVAH, denoting God's giving Subsistence actually to his Covenant and Promises. 2. By his immutable Promises whereupon this Covenant is established. Yea by Promises of special Ratification annexed, Psal. 89, 33, &c. 3. By the sacred inviolable Oath of God, of which he will not repent,