only be accomplished by his resurrection, and that David accordingly as a prophet foretold this, as preparatory and instrumental to the other.

To make any further remark on this passage seems superfluous; if persons will spiritualize one part, let them spiritualize the other; if they must take one part literally, let them be consistent and take the whole in the same manner.

It would be endless to go through all the passages which establish this point; but if you will take your Concordance, and look under the head of "David," you will find how often he is named in Scripture in connexion with the glory of Messiah as his seed. I will only refer to one more, because the connexion is exceedingly beautiful: "Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel: Wherein I suffer trouble, as an evildoer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying; For if we be dead with him, we shall also live with him." * Now what are we to suppose was in the apostle's mind here? Why, all that we have been considering. Now the apostle inserts here somewhat singularly the words * 2 Tim. ii. 8, and following verses.

"of the seed of David." What is their force in this connexion? That he was thus the rightful heir to the throne of his father David. And what was necessary that he might take this throne? That he should be raised from the dead, and thus be ready to reign over the house of Jacob for ever. And what is connected with that? That as the Father hath appointed unto him a kingdom, so his people should be sharers in it; and therefore the apostle writes, "If we suffer, we shall also reign with him," evidently referring to the throne of David, on which he shall reign at his appearing. And, my dear brethren, as if the same note should be prolonged to the very end, in what character does our Lord address one of the Churches in the book of Revelation: "He that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth." And in the very last chapter of the same book, he sets his seal to the importance of the same fact, saying, "I am the root and the offspring of David, and the bright and morning star." And now, my dear brethren, having glanced at the New Testament evidence on this head, let me ask you, how stands the covenant? Is it gone? Is it frittered away? Is it all become spiritual? Is David lost sight of, and the throne of David, and the house of David, in any literal meaning, scattered to the winds? No; the

covenant stands in all its unchangeableness to the last chapter of the book of God; and we find Christ still glorying in that title which shall belong to him for ever, "I am the root and the offspring of David, and the bright and morning star."

But I must hasten to close the subject, by briefly noticing the fulfilment of all this. Observe, then,

1. He will be revealed from heaven personally. Christ, though really and truly a king, has never been visibly manifested as such up to the present time. We do not yet see all things put under him; he is not the king manifest yet in his glory. But he will be so. He will come personally, and must come personally, to verify the covenant, as David's son, or he will not, he cannot, sit upon the throne of David as the seed of David. And, accordingly, in Zech. xiv. we have the prophecy of Christ's distinct revelation in person, his feet standing upon the Mount of Olives, and just as he was seen to go up into heaven, so in like manner he shall come again. The prophet Zechariah and the angel from heaven both give us the very same information; the one, declaring that "his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east;" and the other declaring, "This same Jesus.

shall so come in like manner as ye have seen him go into heaven."

2. He will reign on the throne of David. Mark how this will be accomplished in two particulars. It will be true locally, that our Lord will reign upon the throne of David. What does it say? Jer. iii. 17, “And at that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem." And again, Is. xxiv. 23: "Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign upon Mount Zion, and in Jerusalem, and before his ancients gloriously." And again, Micah iv. 7, 8, which is a very striking passage, "And I will make her that halted a remnant, and her that was cast far off a strong nation: and the Lord shall reign over them in Mount Zion from henceforth, even for ever. And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem." Therefore Mount Zion is to be the place where the Lord Jesus shall reign, and Jerusalem is to be the throne of the Lord. It will also be David's throne, as regards the subjects of his kingdom. I have shown you that all the twelve tribes will be under him; so he will

have the kingdom of David in its fullest extent : not merely the two tribes, but all the twelve.

3. As Solomon built the temple, so shall the temple be built again, as it is written in the last chapters of the prophet Ezekiel. Again, as all the world brought its contributions to Solomon, so shall all the glory of the earth be brought to our Lord. The fulness of creation shall be his in the new heavens and the new earth.

And lastly, as all the Gentiles came to Solomon, so all kingdoms shall serve him; all kings shall fall down before him. "He shall have the heathen for his inheritance, and the uttermost parts of the earth for his possession." Thus shall he, as the Son of David, occupy literally the throne of David in Jerusalem. He shall reign in Mount Zion for ever, and of his kingdom there shall be no end.

I have been obliged to pass hastily over several parts of the subject, because time forbade me to enlarge; and I will now, therefore, only make one or two very brief remarks, by way of applying the whole. I would say, then, this is the key which unlocks every part of the subject, viz., If Jesus must be the literal Son of David, then all in this connexion must be literal too: we can admit no arbitrary distinction. And it is vain to argue with the Jew upon any other principles: nay, it is most culpably casting a stumbling-block in his way. We