you believe, that Jesus Christ was as really clothed with the sins of them that shall be saved, or that they became as really his own, so that it behoved him to own them, and die for them, washing them away in his blood, before he could be free of them, as that they who shall be saved, are by his Spirit clothed with his righteousness, which is made really theirs; so that, upon account thereof, they are justified, accepted, sanctified, and glorified of God. If this be your faith, and love, and joy, and you are not of those traitors who mean, like Judas, to discard the Lord Christ and his righteousness out of the world, by glossing away the spirit of his mediatorial work and character, it is to be hoped, you will ponder what follows; namely, that the objection from the title of the Psalm has been already solved, and that this Psalm, ver. 16. as being parallel to Psalm xl. 6. has been already shewed as an express quotation of the words of the Lord Jesus Christ. David was the speaker in the former part of the Psalm, by what argument do you shew that he ceases to speak in the 16th verse? If you say, it is not the Lord but David who speaks there, you are guilty of Ananias' and Sapphira's crime; nay, worse, you do not merely lie to, but actually give the lie to, the Holy Ghost. Do you conceive the Holy Ghost removes, in the xlth Psalm, that which God hath no desire to, delight or pleasure in, (even as the creditor hath no desire to, delight or pleasure in, the debtor's bond, or renewal of his bond, but only in the payment thereof,)

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and brings in that which he hath a desire to, delight or pleasure in, even the doing of the will of God by Christ; by which will, done and fulfilled by Christ, those who are Christ's are sanctified, completed, and perfected for ever? do you conceive this, I say, in Psalm xl. and in Psalm li. where the same thing is removed, that the Holy Ghost doth bring in another thing which is not despised; that is, desired, delighted, and acquiesced in; even the contrite heart, and broken spirit of David? Can the Spirit of God indeed amuse us, amaze us, deceive us, by speaking the same words in the same connection, and yet meaning different things? Were not this to juggle us out of all certainty whatsoever? What could a sly Socinian sophister do more? Compare Isa. lvii. 15. and lxvi. 2. with Matth. iii. 17. which three passages, with others parallel to, and explanative of, Psalm li. 16, 17. if you do not see spoken of the Messiah, you may read your character, 2 Cor. iv. 3. as blind and lost; yea, verily, except you repent and believe the gospel.-What! did it not belong to him who washed away all sin, original and actual, (Rom. v. 9. to the end,) in his own blood, to say, that he was conceived in, or under that sin? Was not he made under the law, the broken law, convincing of sin and wrath? If God desired truth in the inward part, could not he shew it, and righteousness pure as Jehovah is pure? Might not he, the true passover, and sacrifice of every kind, for sin, say, Purge me with hysop,' the

emblematic sign in sprinkling the blood of the atonement? Might not he say so, who was baptized with the baptism of Jehovah's wrath in his own blood, that his people might have that peacespeaking blood sprinkled upon their conscience? Might not he say, • Deliver me from blood

guiltiness,' or, as the margin reads, bloods," who gave blood for blood, even his own blood, the blood of God for the guilt of Adam as it relates to them, and all the other guilt of those who are saved, who through guiltiness had forfeited their bloods, even their lives, bodies, and souls, to the pains of hell for ever? Might not he say to his Father, Create in me a clean

heart, and renew within me a right spirit? He in whom all things were first restored; who gives the clean heart, and creates the right spirit; might not he, who, because of the lost glory, endured the wrath, and restoreth all things, having obtained the Spirit and power, say, Restore ❝ to me the joy of thy salvation; and take not thy good Spirit from me; and cause the bones which thou hast broken to rejoice?' Might not he who received the Holy Ghost, that he might give the gifts of God to men, say, ' Then will I teach transgressors thy way; and sin

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ners shall be converted to thee?' Might not he plead for Zion, who gave himself for the price of her redemption? Might not he plead God's good pleasure for Jerusalem, his church, the city of the living God, who offered for her ransom that which was better than bullock, or ox,

or any thing that hath horns and hoofs, (Psalm lxix. 31.) even the broken heart, the contrite spirit, when through the eternal Spirit he offered himself a sweet-smelling sacrifice of peace to God? Was it unlike the Holy Ghost, the advocate, who takes of the Father's and of the Son's, and shews to the saints, leading them into all truth, helping their infirmities, making intercession for them, according to the will of God, with groanings that cannot be uttered; was it unlike the Holy Ghost, I say, upon such an occasion as is spoken of in the title of that Psalm, to represent to David, whose sin was forgiven him, the Lord Jesus the true sacrifice, propitiation, and high-priest, making the atonement and intercession in his own blood, for all his elect, and for all their sins? Is not this the way in which the Holy Ghost gives his consolations now to every particular believer, through the blood of the Lamb, through faith in his blood? as it is written, If any man sin, we have an advocate with the Father, even Jesus Christ the Righteous, whose blood cleanseth from all sin. And he is the Propitiation 'for our sins; and not for ours only, but also for 'the whole world,' namely, of them who believe on his name. Did the one Spirit use a different way in the days of David? Moreover, how could David's sacrifices of a broken and contrite heart or spirit make the sacrifices of the people accepted? or his repentance for a private sin be the cause why they should be spared, built up, and blessed for the people never suffered for

the private sins of their kings, but only for those committed, in their public character as kings, in their government; such as the numbering of the people, the breaking of the princes covenant with the Gibeonites by Saul. As for this private and personal sin of David, the bloody sword was entailed as a temporal punishment upon his own house only, and not upon the kingdom in general, which had nothing to fear from the sin, nor to hope from the repentance of it, so as to be thrown down and rejected, or built up and accepted with their offerings, either for the one or the other. Now, judge for yourself, whether this Psalm be a private prayer of David, whichwe deny, or the public intercession of the Messiah himself for his whole church, ministered by the Holy Ghost in Old Testament style, and only written by David, and wherein David had only his own portion equally with Mary Magdalene and Noah the preacher of righteousness; the Psalm being a prayer of the same nature, spirit, and extent, with that other intercessory prayer of the Lord, John xvii. not for the con"solation of one only, but for the whole election of God, for whom the Lord, having made the atonement by his blood, makes the prayer by his Spirit; which we affirm. Who is in the right, that day will shew, when the fire will consume all but the true foundation, and that which is built thereupon by the Holy Ghost.

As to the curses, imprecations, and denunciations of wrath, wherewith the Psalms abound,