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to set up the spiritual gospel-temple, which was to be far more glorious, of greater extent, and was to last for ever. David had the pattern of all things pertaining to the temple showed him, even in like manner as Moses had the pattern of the tabernacle and Solomon built the temple according to that pattern which he had from his father David, which he received from God, 1 Chron. xxviii. 11, 12. Then David gave to Solomon his son the pattern of the porch and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy-seat, and the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things. And ver. 19. All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern.

X. The canon of scripture seems at or after the close of David's reign to be added to by the prophets Nathan and Gad. It appears probable by the scriptures, that they carried on the history of the two books of Samuel from the place where Samuel left it, and finished them. These seem to be called the book of Samuel the seer, and Nathan the prophet, and Gad the seer, 1 Chron. xxix. 29. Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer.

XI. The next thing I would notice, is God's wonderfully continuing the kingdom of his visible people in the line of Christ's legal ancestors, as long as they remained an independent kingdom. Thus it was without any interruption worth notice. Indeed the kingdom of all the tribes of Israel was not kept in that line; but the dominion of that part in which the true worship of God was upheld, who were God's visible people, was always kept in the family of David, as long as there was any such thing as an independent king of Israel; according to his promise to David; and not only in the family of David, but always in that part of David's posterity whence Christ was legally descended. So that Christ's legal ancestor was always on the throne, excepting Jehoahaz, who reigned three months, and Zedekiah; as you may see in Matthew's genealogy of Christ.

Christ was legally descended from the kings of Judah, though not naturally. He was both legally and naturally descended from David. He was naturally descended from Nathan the son of David; for Mary his mother was one of the posterity of David by Nathan, as you may see in Luke's genealogy; but Joseph, the reputed and legal father of Christ, was naturally descended of Solomon and his successors,

as we have an account in Matthew's genealogy. Jesus Christ, though he was not the natural son of Josephi, yet by the law and constitution of the Jews, was Joseph's heir; because he was the lawful son of Joseph's lawful wife, conceived while she was his legally espoused wife. The Holy Ghost raised up seed to him. A person, by the law of Moses, might be the legal son and heir of another, whose natural son he was not; as sometimes a man raised up seed to his brother: a brother, in some cases, was to build up a brother's house; so the Holy Ghost built up Joseph's house. Joseph being in the direct line of the kings of Judah, of the house of David, he was in this respect the legal heir of the crown of David; and Christ being legally his first-born son, he was his heir; and so Christ, by the law, was the proper heir of the crown of David, and is therefore said to sit upon the throne of his father David.

The crown of God's people was wonderfully kept in the line of Christ's legal ancestors. When David was old, and not able any longer to manage the affairs of the kingdom, Adonijah, one of his sons, set up to be king, and seemed to have obtained his purpose. All things for a while seemed fair on his side, and he thought himself strong. But Adonijah was not the ancestor of Joseph, the legal father of Christ; and therefore how wonderfully did Providence work here! what a strange and sudden revolution! All Adonijah's kingdom and glory vanished away as soon as it was begun; and Solomon, the legal ancestor of Christ, was established in the throne.

And after Solomon's death, when Jeroboam had conspired against the family, and Rehoboam carried himself in such a manner that it was a wonder all Israel was not provoked to forsake him, (as ten tribes actually did,) and set up Jeroboam in opposition to him; and though he was a wicked man, and deserved to have been rejected altogether from being king; yet he being the legal ancestor of Christ, God kept the king dom of the two tribes, in which the true religion was upheld, in his possession. And though his son Abijam was another wicked prince; yet God still continued the crown in the family, and gave it to Abijam's son, Asa. And afterwards, though many of the kings of Judah were very wicked men, and horribly provoked God, as particularly Jehoram, Ahaziah, Ahaz, Manasseh, and Amon; yet God did not take away the crown from their family, but gave it to their sons, because they were the ancestors of Christ. God's remembering his covenant established with David, is given as the reason why God did thus, notwithstanding their wicked lives; 1 Kings xv. 4. speaking of Abijam's wickedness, it is said, Nevertheless, for David's sake did the Lord his God give him a

lamp in Jerusalem, to set up his son after him, and to establish Jerusalem: so 2 Chron. xxi. 7. speaking of Jehoram's great wickedness, it is said, Howbeit the Lord would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give light unto him, and to his sons for ever.

The crown of the ten tribes was changed from one family to another continually. First, Jeroboam took it; but the crown descended only to his son Nadab. Then Baasha, who was of another family, took it; and it remained in his posterity but one generation after his death. And then Zimri, who was his servant, and not of his posterity, took it; from whom Omri, who was of another family, took it. The crown continued in his family for three successions: and then Jehu, who was of another family, took it. The crown continued in his family for three or four successions; and then Shallum, that was of another family, took it. The crown did not descend at all to his posterity; but Menahem, who was of another family, took it; and it remained in his family but one generation after him. Then Pekah, who was of another family, took it; and after him Hoshea, that was still of another family, took it. So great a difference was there between the crown of Israel, and the crown of Judah; the one was continued evermore in the same family, and with very little interruption, in one right line; the other was continually tossed about from one family to another, as if it were the sport of fortune. The reason was not, because the kings of Judah, at least many of them, were better than the kings of Israel; but the one had the blessing in them; they were the ancestors of Christ, whose right it was to sit on the throne of Israel. But with the kings of Israel it was not so; and therefore divine providence exercised a continual care, through all the changes that happened through so many generations, and such a long space of time, to keep the crown of Judah in one direct line, in fulfilment of the everlasting covenant he had made with David, the mercies of which covenant were sure mercies; but in the other case there was no such covenant, and so no such interposing care of Providence.

And here it must not be omitted, that there was once a very strong conspiracy of the kings of Syria and Israel, in the time of that wicked king of Judah, Ahaz, to dispossess him and his family of the throne of Judah, and to set one of another family, even the son of Tabeal, on it; as Is. vii. 6. Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal. And they seemed very likely to accomplish their purpose. There seemed to be so great a likelihood of it, that the hearts of the people sunk within them; they gave up the cause. It

is said, The heart of Ahaz and his people was moved as the trees of the wood are moved with the wind. And on this occasion God sent the prophet Isaiah to encourage the people, and tell them that it should not come to pass. And because it looked so much like a lost cause to Ahaz and the people, therefore God directs the prophet to give them this sign of it, viz. that Christ should be born of the legal seed of Ahuz; as Is. vii. 14. Therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. This was a good sign, and a great confirmation of the truth of what God promised by Isaiah, viz. that the kings of Syria and Israel should never accomplish their purpose of dispossessing the family of Ahaz of the crown of Judah, and setting up the son of Tabeal; for Christ the Immanuel was to be of them.

XII. The building of the temple was a great type of three things, viz. of Christ, especially his human nature; of the church; and of heaven. The tabernacle seemed rather to represent the church in its moveable, changeable state, in this world. But that beautiful, glorious, costly structure, the temple, that succeeded the tabernacle, seems especially to represent the church in its glorified state in heaven. This temple was built according to the direction and the pattern shown by the Holy Ghost to David, in the place where was the threshing-floor of Ornan the Jebusite, in Mount Moriah, 2 Chron. iii. 1; the same mountain, (and probably in the very same place,) where Abraham offered up his son Isaac; for that is said to be in the land of Moriah, Gen. xxii. 2. and was called the mountain of the Lord, as this of the temple was, Gen. xxii. 14. And Abraham called the name of that place Jehovah-jireh; as it is said to this day, In the mount of the Lord it shall be seen.

This was the house where Christ dwelt, till he came to dwell in human nature. That his body was the antetype of this temple, appears from what he says, Destroy this temple, and in three days I will raise it up, speaking of the temple of his body, John ii. 19, 20. This continued to be the house of God, the place of worship for his church, till Christ came; the place that God chose, where all their sacrifices were offered up, till the great sacrifice came. Into this temple the Lord came, even the messenger of the covenant. Here he often delivered his heavenly doctrine, and wrought miracles; here his church was gathered by the pouring out of the Spirit, after his ascension. Luke xxiv. 53. And they were continually in the temple, praising and blessing God. And (Acts ii. 46.) respecting the multitudes that were converted by that great effusion of the Spirit on the day of Pentecost, it is said, And they continued daily with one accord in the temple. And the

sacred historian (Acts v. 42.) speaking of the apostles, says, And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. And thence the sound of the gospel went forth, and the church was spread into all the world.

XHI. It is here worthy to be observed, that in Solomon's reign, after the temple was finished, the Jewish church was risen to its highest external glory. The Jewish church, as to its ordinances and constitution, is compared to the moon, Rev. xii. 1. And there appeared a great wonder in heaven, a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. This church was like the moon in many other respects, but especially that it waxed and waned like the moon. From its first formation, which was in the covenant made with Abraham, when this moon began to appear, it had been gradually increasing in its glory. This time, wherein the temple was finished and dedicated, was about the middle between the calling of Abraham and the coming of Christ, and now it was full moon. After this the glory of the Jewish church gradually decreased, till Christ came; as I shall have occasion to show more particularly.

Now the church of Israel was in its highest external glory. Now Israel was multiplied exceedingly, so that they seemed to have become like the sand on the sea shore, 1 Kings iv. 20. Now the kingdom of Israel was firmly established in the right family, the family of which Christ was to come. Now God had chosen the city where he would place his name; and had fully given his people the possession of the promised land.— They now possessed the dominion of it all, in quietness and peace, even from the river of Egypt, to the great river Euphrates; all those nations which had formerly been their enemies, quietly submitted to them; none pretended to rebel against them. Now the Jewish worship in all its ordinances was fully settled: instead of a moveable tabernacle, they had a glorious temple; the most magnificent, beautiful, and costly structure, that ever had been, or has been since. Now, the people enjoyed peace and plenty, and sat every man under his vine and fig-tree, eating and drinking and making merry, 1 Kings iv. 20. They were in the highest pitch of earthly prosperity, silver being as plenty as stones, and the land full of gold and precious stones, and other precious foreign commodities, which were brought by Solomon's ships from Ophir and other parts of the world. Now they had a king reigning over them who was the wisest of men, and probably the greatest earthly prince that ever was: their fame went abroad into all the earth, so that they came from the utmost parts of the earth to see their glory and their happiness.

Thus God was pleased, in one of Messiah's ancestora

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