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by the mouths of all the redeemed assembly and church of the first-born, in the power and communion of the one Spirit; which same dances, organs, and instruments of music of all kinds, were never more to be employed in such service, after that dispensation, and earthly economy, whereof they were a part, along with the temple and sacrifices, were set aside and abolished for ever, when the true temple and sacrifice, even the Lord Christ, was come: otherways, if such things had been to continue in use among the churches of Christ, we should certainly have had some precept or example left us by him, or his apostles, without which, the using of them in churches must be as ridiculous absurdity, superstition, and will-worship, as if you were to blow trumpets at the new moon-to circumcise yourself and your sons after the example of Abraham-to present yourself with all your family three times a-year before the Lord at Je rusalem-or, after the manner of Josiah, and upon the same authority, to make a covenant with the Lord and all the people, according to all the words and manner found written in the book of the law of the Lord by the hand of his servant Moses ! and indeed, in this last particu, lar piece of Jewish service, you will find thou. sands, and ten thousands of your fellow-subjects, at their very hearts, bloodily in earnest to join you. Such persons would do well to consider the spirit of the apostle's doctrine, Gal. v. 1__5. where we are plainly given to under

ness.

stand, that, if we acknowledge our obligation in part to bear that yoke and burden, we are bound to the whole; and that the nature of that same acknowledged part is like the poisonous fly in the apothecary's ointment; Christ shall profit us nothing; nay, Christ shall be our death, and not our life: for, if light had not come, there had been no condemnation for walking in dark

But of this by the bye.—Psalm cxvi. 10. is applied, 2 Cor. iv. 13. as spoken by Christ.So also Psalm cxvii. 1. in Rom. xv. 11.-Psalm exviii. 22. in like manner, Matth. xxi. 42.--And, to mention no more under this head, Psalm cxix. upon the true application whereof so much depends, as for substance, in many other places, so in particular, ver. 139. parallel to Psalm lxix. 9. is brought by the Holy Ghost, who leads into all truth, unto the remembrance of the disciples, John ii. 17. as written before-hand of the Lord, the purger of his Father's house, “My zeal, the • zeal of thine house hath consumed me, hath eat

en me up.' And the very sentence which the Lord passeth, Matth. vii. 23. upon those whom he there condemns, you read verbatim, ver. 115. of this Psalm, « Depart from me, ye that work

iniquity.' So you see this cxixth Psalm, and the Sermon upon the Mount, are spoken by the same person : and, alas ! you are blind, if

you do not see them both running in the same strain and spirit, explaining, vindicating, establishing the law in that very sense in which he alone, who is perfect as his Father is perfect, fulfilled

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it in his heart, in his life,- in his death, according to the perfection of Jehovah's self. Rejoice, O believer!

These few examples, out of fifty others equally clear, which might have been brought, may suffice by way of a hint, which every one may pursue at pleasure, for the illustration of the first rule: which brings us to what is equally plain and conclusive,

A 2d rule of interpretation, namely, That wherever you meet with a Psalm that is not directly applied itself to Christ, yet, if there be any part of it evidently parallel to any part of another Psalm which is so applied, you must apply them both alike, because of the sameness of the person and subject, as argued above; according to that mathematical axiom, If two things are equal to one third thing, they are equal to one another. Thus, for illustration of this remark, if you allow Psalm xl. to be spoken in the person of Christ, you cannot deny but the lxxth (which is only a repetition with little variation of the five last verses of the xlth) must of necessity be explained in the same way; not of David, but of his Lord. In this view, Psalm cviii. where Christ's spiritual dominion over his church, gathered out of all nations, tongues, kindreds, and languages, is described in such terms as seemed good to the Holy Ghost, will fix the meaning of Psalm lx, where also Moab, Edom, and Philistia, are introduced with Judah and Israel, as subjected, owning, and triumph

ing in their subjection to their own eternal King. So also, Psalms ii. xx. xxi. xxiv. Ixi. lxxii. lxxxix. cxlix. ascertain the meaning of many others, as of one another; where the King and his acts are praised, according to the quotation from Psalm ii. by the apostles, Acts iv. 25. Psalm xxiv. where the ascension of the eternal King, having received the exaltation and dominion over all, for his obedience to the death, is celebrated under the character of a perfect man, according to the law, ascending into the hill of God, from whence he should never be moved ; this Psalm, I say, will vouch for Psalm xv. where the same character and reward are described. To call any mere mortal the Eternal King, would be an iniquity to be punished by the judge. And what better is it to tear from him his character for which he received the glory, and give it to another? Will he give his glory to another? his praise to graven images ? Consider this, ye who have ascribed the perfection of righteousness, described in those Psalms, to sinful worms. Psalm xxii. and cxvi. where the Lord

says,

16 I 6 will pay my vows in the presence of the people,

in the midst of the congregation,' &c. do evidently shew who is the speaker in all those Psalms, where such expressions are used. What light will this observation spread upon many Psalms, and upon many hearts ? on Psalm lxv. 1. for one 'example, « Praise waits for thee, o « Lord, in Zion-Oʻthou that hearest prayer, « unto thee shall all flesh come. -Why? - Un

to thee shall the vow be performed.' What vow? Even his vow, who said, 6 I come to do “thy will, o God.'—And · Mine iniquities 6 have taken hold upon me,' Psalm xl. 11. as here, ' iniquities prevail against me.' He charges himself alone with the iniquities and sufferings for them; but in the blessedness and glory he takes in his saints, saying,' Our transgressions • thou shalt purge away-we shall be satisfied, &c. Ought not the minister to observe such things, especially upon sacramental occasions, when the people are shewing forth the death of the Lord, that is, his vow fulfilled in his own blood to the praise of his Father for ever, that they might eternally sing the song of the Lamb that was slain? How different would be the effeet of this lively true persuasion upon the heart of the humble adorer, from that insipid unscriptural notion of some kind of covenant, vow, engagement, bargain, obligation, which people are said to be making, or renewing with their Lord, in the eating of his supper ? How can they maintain this their doctrine, and deny the unbloody sacrifice of the mass ? for if the commemorating, or keeping in remembrance of a fulfilled covenant or vow, be a renewing or making of a covenant or vow, the Papists will rid their feet as well as they, when they come to give an account of their propitiatory sacrifice of the mass for the dead and for the living.

Has not your spirit burnt within you, Christian, with very indignation, vexation, and shame

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