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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• 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 Ixix. 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 eyery 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 Je< sus Christ the Righteous, whose blood cleansseth 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

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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 consolation 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 denuncia tions of wrath, wherewith the Psalms abound,

they can only bé uttered by him who has also power and authority to bless : so that the bless. ings and the cursings in the Psalms are by no means the feeble wishings and wouldings of a thing crushed before the moth, like David, who is both dead and buried, and his sepulchre also, with himself, turned to dust in its place to this day; but they are the utterances of him who hath all judgment committed into his hand; of the exceeding great and eternal weight of glory to them who love him and his righteousness, being the called according to his purpose; and of the exceeding great and eternal weight of wrath to them who hate him and his righteousness, being abominable, and disobedient, and to every good work reprobate. To strengthen this remark, it is observable, that those blessings and curses are always laid in the balance, one over against the other, as the sanctions of Jehovah round the blood and righteousness of the Lamb, in whom his soul acquiesceth: and they are all to be found where the sufferings and glory of Christ are unquestionably meant, as in Psalms xl. lxix. cix. &e. shewing, that the whole love of God, or Wrath of God, are centered upon every one, as their hearts are centered, or not centered, upon the alone object of his delight, the Lamb that was slain, but now in the midst of the throne, who is the only bond and centre of union between God and his creatures, whether in heaven or in earth; to whom be glory for ever. Amen. He, he alone blesseth, and they are blessed ; he curt

eth, and they are cursed; if he say it, who can disannul it ? Behold, he hath spoken to the chil, dren of his love, and said, Come to me, ye bless

ed,' &c.-But to the children of his wrath he saith, Depart from me, ye cursed,' &c. - As • for those mine enemies, who would not that I

should reign over them, bring them hither, and

slay them before my face ;' as it is written, Luke xix. 27. A true commentary upon such passages as these in the Psalms; Let them be • confounded and ashamed that set themselves

against me. Pour out thine anger upon them, 6 and let thy wrathful indignation take hold up

on them-Let them go down alive into hell• Let shame cover them—Let the pit close her

mouth upon them-Let them be blotted out • for ever. These things are further explained in the New Testament : The dead shall hear

the voice of the Son of man–And some shall 6 arise to shame and everlasting contempts And 6 these shall go away into everlasting punish

ment, but the righteous into life eternal_ • Kiss ye the Son,' Behold the King who hath the government of his Father's house upon his shoulders. Turn away your eyes from David, and behold the Branch of the root of Jesse, who hath the keys of death and hell; who openeth, and no man shutteth; who shutteth, and no man openeth, Behold, he hath said, said to every creature under heaven, Bless, and curse not.' Would you jump into Jehovah's judgment-seat? or plead for David's being there, usurping the

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