Sirth Sunday after Trinity.

DAVID AND GOLIATH.-PART II.

1 SAM. xvii. 45.

Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the name of the LORD of hosts.

IN the former Sermon, it was suggested that the true reason why the history of the encounter of David with Goliath is recorded with such memorable minuteness of detail, is to be found nowhere but in the Gospel. I will not repeat what has already been so largely stated. I propose rather to enforce and explain it.

Does any one then inquire, How can this be true? and, What is the use of it all, if it be true? Here are two questions, which must be separately answered. And first, How can

there really exist such a correspondence between a type and its antitype; seeing that the two

histories are severed from one another by full a thousand years?

(1.) Let us not err, like the Sadducees of old, because we "know not the Scriptures, neither the power of God." So many and such remarkable points of resemblance and analogy cannot be all accidental. It is simply incredible. All antiquity cannot be mistaken. The wisest of the moderns cannot be dreamers all.

And there is nothing at all incredible, or even very hard to accept, in the supposition that GoD's Providence so overrules human events, so shapes the lives and actions of men, that, under certain circumstances, and for certain purposes, and in the hands of certain persons narrating them under the influence of GOD the HOLY GHOST,-a kind of mysterious correspondence, (which we call "typical,") shall be found to subsist between certain of CHRIST'S remote ancestors, and our SAVIOUR CHRIST Himself. . . . There was no constraint put upon any. Each individual was free. Each pursued the shapings of his private, unfettered, often wayward, will. But the result,-when an inspired historian refers to, or relates it,-is found nevertheless to possess this mysterious character which we freely claim for it. The loom in which the

stuff was woven proves to be of Heaven, not of Earth and the workmanship is in consequence Divine, not Human. Images of Divine mysteries are to be seen inwrought, here and there colours other than were imagined: forms and faces which recall the things of Eternity: words which would be meaningless, deeds which would be very trifles,-unless they are freely interpreted, as they claim a right to be, of GOD and of CHRIST. . . . I dismiss this apology for the spiritual Interpretation of Scripture with one brief and easy, as well as apposite illustration. When David halted among the stones of the brook, and selected five, which were smooth and round, and deposited them in his shepherd's scrip, I nothing doubt that he selected such as were best adapted for slinging; and made them five in allusion to the five Lords of the Philistines; as if he had said,-" With these five will I bring down the power of the enemy:-for Ashdod one,-for Gaza one,-for Askelon one,

-for Gath one,—for Ekron one." . . . And yet, He who seeth the end from the beginning, had from the beginning caused the Pentateuch to be what it is, and the Lords of the Philistines to be just so many: whereby, in effect, David symbolically set forth the deed, yet future, of

His great descendant, — himself intending nothing less!

(2.) Then, as for the use of such an exhibition of things future,-(although I am by no means concerned to know it; to know anything but the fact that in Holy Scripture this wonderful property exists,)-I can see at once very many uses. No stronger proof of the Divinity of the narrative can be imagined. That the same inspiring SPIRIT was at work with the writers of either covenant, is plain. That the Gospel was contemplated before the Delivery of the Law, becomes abundantly established. This entire system has a kind of prophetic cogency and convincingness of its own; which will, with some minds, outweigh every other proof of the entire Inspiration of Holy Scripture. Then further, this adds immensely to the dignity of the sacred narrative: furnishes minds of a certain stamp, and that the very highest, with a truly delightful exercise and occupation. Lastly, a suggestive supplement is thus furnished to the express revelations of Almighty God, by the careful and curious, reverent and judicious contemplation of which, the learner is led on from mystery to mystery. The Christian student obtains hints of more things than are actually set down for him. He catches

glimpses of far more than he can actually see. He mounts, as with harts' feet, higher and higher up the heavenly stair;-and is permitted sometimes, at Heaven's gate, to listen to the far away echoes of the very songs of the Angelic choir!

Lest I should seem to any to be using words. without a meaning, let me give you one slight illustration of the foregoing remark, the first which presents itself. The consequences of our SAVIOUR'S victory over Satan we can, of course, only guess at. That some very mysterious circumstances of triumph were transacted in the unseen World, cannot be doubted; but express Revelation is silent. Note, however, that "the spoiling of the Egyptians" at the Exodus, is again and again spoken of: nay, is brought into marked and mysterious prominence. It had been prophesied of, four hundred years before, by Almighty GoD-"They shall come out with great substance." It is alluded to, five hundred years after, by David, in the cvth. Psalm, "He brought them forth also with silver and gold." So had Abraham, at a yet earlier period, come up from Egypt enriched with the spoils of the land of his sojourn. Lastly, when our SAVIOUR CHRIST, describes His own victory over Satan under the figure of the Stronger than the strong,-who