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the spirit of God; and the type and the antetype were given both together; as we are told, 1 Sam. xvi. 13. "Then Samuel took the horn of oil, and anointed him in the midst of his brethren; and the spirit of the Lord came upon David from that day forward;" and it is probable, that it now came upon him in its prophetical influences. One way that this spirit influenced him was by inspiring him to show forth Christ, and the glorious things of his redemption, in divine songs, sweetly expressing the breathings of a pious soul, full of admiration of the glorious things of the Redeemer, inflamed with divine love and elevated praise; and therefore he is called the sweet psalmist of Israel, 2 Sam. xxiii. 1. The main subjects of these songs were the glorious things of the gospel; as is evident by the interpretation that is often put upon them, and the use that is made of them in the New Testament: for there is no one book of the Old Testament that is so often quoted in the New, as the book of Psalms. Joyfully did this holy man sing of those great things of Christ's redemption, that had been the hope and expectation of God's church and people from the beginning and joyfully did others follow him in it, as Asaph, Heman, Ethan, and others; for the book of Psalms was not all penned by David, though the greater part of it was. Hereby the canon of the scripture was further enlarged by an excellent portion of divine writ.

This was a great advancement that God made in this building; and the light of the gospel, which had been gradually growing, was exceedingly increased by it: for whereas before there was but here and there a prophecy given of Christ in a great many ages, here Christ is spoken of by his ancestor David abundantly, in multitudes of songs, speaking of his incarnation, life, death, resurrection, ascension into heaven, his satisfaction, intercession; his prophetical, kingly, and priestly office; his glorious benefits in this life and that which is to come; his union with the church, and the blessedness of the church in him; the calling of the Gentiles, the future glory of the church near the end of the world, and Christ's coming to the final judgment. All these things, and many more, concerning Christ and his redemption, are abundantly spoken of in the book of Psalms.

This was also a glorious advancement of the affair of redemption, as God hereby gave his church a book of divine songs for their use in that part of their public worship, viz. singing his praises throughout all ages to the end of the world. It is manifest the book of Psalms was given of God for this end. It was used in the church of Israel by God's appointment: this is manifest by the title of many of the Psalms, in which they are inscribed to the chief musician, i. e. to the man that was appointed to be the leader of divine songs in the

temple, in the public worship of Israel. So David is called the sweet psalmist of Israel, because he penned psalms for the use of the church of Israel; and accordingly we have an account that they were actually made use of in the church of Israel for that end, even ages after David was dead; as 2 Chron. xxix. 30. Moreover, Hezekiah the king, and the princes, commanded the Levites to sing praises unto the Lord, with the words of David, and of Asaph the seer." And we find that the same are appointed in the New Testament to be made use of in the Christian church, in their worship: Eph. v. 19. "Speaking to yourselves in psalms, hymns, and spiritual songs." Col. iii. 16. "Admonishing one another in psalms, hymns, and spiritual songs." So they have been, and will, to the end of the world, be made use of in the church to celebrate the praises of God. The people of God were wont sometimes to worship God by singing songs to his praise before; as they did at the Red Sea; and they had Moses' prophetical song, in the 32d chapter of Deuteronomy, committed to them for that end; and Deborah, Barak, and Hannah, sung praises to God: but now first did God commit to his church a book of divine songs for their constant use.

V. The next thing I would notice, is God's actually exalting David to the throne of Israel, notwithstanding all the opposition made to it. God was determined to do it, and he made every thing give place that stood in its way. He removed Saul and his sons out of the way; and first set David over the tribe of Judah; then having removed Ishbosheth, set him over all Israel. Thus did God fulfil his word to David. He took him from the sheep-cote, and made him king over his people Israel, Psalm lxxviii. 60, 71. And now the throne of Israel was established in that family in which it was to continue for ever.

VI. Now first it was that God proceeded to choose a particular city out of all the tribes of Israel to place his name there. There is several times mention made in the law of Moses, of the children of Israel bringing their oblations to the place which God should choose: as Deut. xii. 5-7. and other places; but God had never proceeded to do it till now. The tabernacle and ark were never fixed, but sometimes in one place and sometimes in another; but now God proceeded to choose Jerusalem. The city of Jerusalem was never thoroughly conquered, or taken out of the hands of the Jebusites, till David's time. It is said in Joshua xv. 63. “As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day." But now David wholly subdued it, as we have an account in 2 Sam. v. And now God proceeded to choose that city to place his name there, as appears

by David's bringing up the ark thither soon after; and therefore this is mentioned afterwards as the first time God proceeded to choose a city to that end, 2 Chron. vi. 5, 6. and chap. xii. 13. Afterwards God proceeded to show David the very place where he would have his temple built, viz. in the threshing-floor of Araunah the Jebusite.

This city of Jerusalem is therefore called the holy city; and it was the greatest type of the church of Christ in all the Old Testament. It was redeemed by David, the Captain of the hosts of Israel, out of the hands of the Jebusites, to be God's city, the holy place of his rest for ever, where he would dwell. So Christ, the Captain of his people's salvation, redeems his church out of the hands of devils, to be his holy and beloved city. And therefore how often does the scripture, when speaking of Christ's redemption of his church, call it by the names of Zion and Jerusalem? This was the city that God had appointed to be the place of the first gathering and erecting of the Christian church after Christ's resurrection, of that remarkable effusion of the spirit of God on the apostles and primitive Christians, and the place whence the gospel was to sound forth into all the world; the place of the first Christian church, that was to be, as it were, the mother of all other churches through the world; agreeable to that prophecy, Is. ii. 3, 4. "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and he shall judge among the nations, and shall rebuke many people," &c. Thus God chose Mount Zion whence the gospel was to be sounded forth, as the law had been from Mount Sinai.

VII. The next thing to be observed here, is God's solemnly renewing the covenant of grace with David, and promising that the Messiah should be of his seed. We have an account of it in the 7th chapter of the second book of Samuel. It was done on occasion of the thoughts David entertained of building God a house. On this occasion God sends Nathan the prophet to him, with the glorious promises of the covenant of grace. It is especially contained in these words, (ver. 16.) "And thy house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever." Which promise has respect to Christ, the seed of David, and is fulfilled in him only for the kingdom of David has long since ceased, any otherwise than as it is upheld in Christ.

That this covenant, now established with David by Nathan the prophet, was the covenant of grace, is evident by the plain testimony of scripture, Is. lv. 1-3. There we have Christ inviting sinners to come to the waters, &c. And in the 3d verse, he says, "Incline your ear, and come unto me; hear and your souls shall live; and I will make with you an everlasting covenant, even the sure mercies of David." Here Christ 30


offers to poor sinners, if they will come to him, to give them an interest in the same everlasting covenant that he had made with David, conveying to them the same sure mercies. But what is that covenant, in which sinners obtain an interest when they come to Christ, but the covenant of

grace ?

This was the fifth solemn establishment of the covenant of grace with the church after the fall. The covenant of grace was revealed and established all along. But there had been particular seasons, wherein God had in a very solemn manner renewed this covenant with his church, giving forth a new edition and establishment of it, revealing it in a new manner. The first was with Adam; the second with Noah; the third with the patriarchs, Abraham, Isaac, and Jacob; the fourth was in the wilderness by Moses; and now the fifth is made to David.

This establishment of the covenant of grace, David always esteemed the greatest smile of God upon him, the greatest honour put upon him; he prized it, and rejoiced in it above all other blessings of his reign. You may see how joyfully and thankfully he received it, when Nathan came to him with the glorious message, 2 Sam. vii. 18, &c. And so David, in his last words, declares this to be all his salvation, and all his desire; 2 Sam. xxiii. 5. "He hath made with me an everlasting covenant, ordered in all things and sure: for this is all my sal vation and all my desire."

VIII. It was by David that God first gave his people Israel the possession of the whole promised land. I have before shown, how God giving possession of the promised land belonged to the covenant of grace. This was done in a great measure by Joshua, but not fully. Joshua did not wholly subdue that part of the promised land that was strictly called the land of Canaan, and that was divided by lot to the several tribes; but there were great numbers of the old inhabitants left unsubdued, as we read in the books of Joshua and Judges and there were many left to prove Israel, and to be as thorns in their sides. There were the Jebusites in Jerusalem, and many of the Canaanites, and the whole nation of the Philistines, who all dwelt in that part of the land that was divided by lot, and chiefly in that which belonged to the tribes of Judah and Ephraim.

And thus these remains of the old inhabitants of Canaan continued unsubdued till David's time; but he wholly subdued them all. Which is agreeable to what St. Stephen observes, Acts vii. 45. "Which also our fathers brought in with Jesus (i. e. Joshua) into the possession of the Gentiles, whom God drove out before the face of our fathers, unto the days of David." They were till the days of David in driving them out, before they had wholly subdued them. But David

entirely brought them under. He subdued the Jubusite, the whole nation of the Philistines, and all the rest of the remains of the seven nations of Canaan ; 1 Chron. xviii. 1. "Now after this it came to pass, that David smote the Philistines, and subdued them, and took Gath and her towns out of the hands of the Philistines."

After this, all the remains of the former inhabitants of Canaan were made bond-servants to the Israelites. The posterity of the Gibeonites became servants before, hewers of wood, and drawers of water, for the house of God. But Solomon, David's son and successor, put all the other remains of the seven nations of Canaan to bond-service; at least made them pay a tribute of bond-service, 1 Kings ix. 20-22. And hence we read of the children of Solomon's servants, after the return from the Babylonish captivity, Ezra ii. 55; and Neh. xi. 3. They were the children or posterity of the seven nations of Canaan, that Solomon had subjected to bond-service.

Thus David subdued the whole land of Canaan, strictly so called. But then that was not one half, nor quarter, of the land God had promised to their fathers. The land often pro mised to their fathers, included all the countries from the river of Egypt to the river Euphrates. These were the bounds of the land promised to Abraham, Gen. xv. 18. "In that same day the Lord made a covenant with Abraham, saying, Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates." So again God promised at Mount Sinai, Exod. xxiii. 31. "And I will set thy bounds from the Red Sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee." So again, Deut. xi. 24. Every place whereon the soles of your feet shall tread, shall be yours: from the wil. derness, and Lebanon, from the river, the river Euphrates, even unto the uttermost sea, shall your coast be." __Again, the same promise is made to Joshua: Josh. i. 3, 4. "Every place that the sole of your feet shall tread upon have I given unto you, as I said unto Moses; from the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea, towards the going down of the sun, shall be your coast." But the land of which Joshua gave the people possession, was but a little part of this land. And the people never had possession of it, till now, when God gave it them by David.


This large country did not only include that Canaan which was divided by lot to those who came in with Joshua, but the land of the Moabites and Ammonites, the land of the Amalekites, and the rest of the Edomites, and the country of

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