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word out of his mouth ? wrenching the sword out of his hand ? scattering the bolts of the Al mighty's wrath ? and dealing with his arm damnation or salvation round the world, according to his good pleasure ? certainly ! as people were favourers or opposers of him and his righteous cause ? Behold what you have done, when you contended for David against the Lord speaking in the Psalms ! -Verily ! in the sight of God! those curses, uttered in the Psalms, are so far from being an argument against, that they are an irrefragable testimony of God, bearing his own peculiar seal and character, proving that it is his own Son in person that speaks in those Psalms. Therefore, if thou wouldst not be found fighting even against God here also, you must allow that David, in all the curses uttered in the Psalms, is only the mouth of God, to whom vengeance belongeth, who saith, I will recompense, $ saith the Lord And again, . Let them shout
for joy who love thy salvation, and say, Let -thy name be magnified-But let them be des fé troyed together who wish me evil-who perse
cute the soul of thy turtle-adding iniquity unto their iniquity, and bow down their back * alway-Let them be desolate, for a reward of
their shame, who say unto me, Aha! aha!'To speak thus, was it not his prerogative alone, who was hated without a cause, insulted, scoffed, reproached as an associate with publicans and people of bad fame, a glutton, a wine-biber, a raiser of sedition, and Sabbath-breaker, a pro
faner of the temple, a madman, a devil in communion with Beelzebub ; blindfolded, buffeted, spitted upon, scourged, crowned with thorns, clothed with a robe of mockery ; crucified, and blasphemed every where, evermore, by the ser. pent and all the serpent's seed, in his own person, and in the persons of all his members was it not his prerogative, I say, to utter his Father's wrath, and execute the judgment due upon the devil and all the devil's children? Was he not exalted ? Sent he not the Holy Ghost of purpose to convince the world of sin, of righteousness, and of judgment, because the prince of this world is judged, and cast out with his children for ever, for their rebellion against the $on ? Thus hath the Son declared, "If I had not
come and spoken to you, you had had no sin, (no sin in rejecting me); • but now I have • come and spoken to you, and done the works • whích none other man did, you have no cloak • for your sin--I am come the light into the
world_He that believeth on me shall not walk ' in darkness. But this is the condemnation,
that the light is come into the world, and men . loved darkness rather than the light, because • their deeds are evil;' and therefore, Psalm Ixix. 22. &c, is said to be fulfilled, Rom. xi. 9. in the destruction of those who believed not the apostles testifying of Christ and his righteous ness. So that, if thou believe not those same his apostles, all the curses of Jehovah's power, by Christ, and for Christ's sake, shall be even pour
ed into thy spirit ; and eternity shall shew, that it was not a fellow-worm you had to do with, talking or praying about the destiny of his enemies, or those of the church ; but Christ himself, the Lord in person, God over all blessed for ever, appearing with his own blood, which you trample under foot, and wherewith he sanctified himself, and with his own Spirit, to which you do despite, against you, and as many as shall continue to the death, calling God a liar, by discrediting his testimony which he hath given concerning his Son. The very appearance of a curse, therefore, in any Psalm, were there no other evidence of the Psalm's being spoken by the Lord, is an infallible mark of interpretation to go by ; that we may learn not to blaspheme, but ascribe to him his own prerogative, who hath power to cast both soul and body into hellfire.
What a piteous thing is it to see Dr Watts and others making palliations and apologies for the harsh Jewish spirit, as they call it, and unkindly genius or nature of that dispensation appearing in the curses and imprecations uttered in the Psalms ! And then you are roundly advised by them, after their own method, to leap over such passages in your devotions, as if stumbled on a deadly snake; for this reason, add they, because they are unsuitable to be used by us now-a-days, under our milder dispensation, which breathes nothing but love and gentleness. -True! to all who rejoice in the cross of Christ.
But does the gospel curse the fearful and unbe. lieving less bitterly than the law ? or, had we ever heard a word of the law, but for the sake of the gospel ? or of the gospel but for the sake of the law ? Are these two contrary the one to the other? or is there any curse in Moses, the Psalms, the prophets, but in as far as there is gospel in them unbelieved ? Was there ever any condemnation, but because light was come, and the darkness comprehended it not ? Where is the ground, then, for any person acknowledging the New Testament, in singing the Psalms in churches, families, or by themselves, to pass by any passage, because of the curse therein ? seeing the curses and blessings are both by the same Spirit, and equally essential eternal parts of the same plan, wherein is manifested the character of God and glory of his love, guarded and defended by the sanction of all his infinite power and wrath, whose name, even our God in Christ, (for no where else was he ever seen, either in creation, preservation, or redemption, but in Christ), is a consuming fire.'—He that would shew his zeal for the love and blessings of God, by being against the wrath and the curses, is like a man who should pull up the hedges for the beauty and defence of the garden. It is the universal voice of the New Testament, speaking as expressly as ever the old did, That · he who believ
eth shall be saved'--that he hath life, and shall not come into condemnation;' but that he who believeth not shall be damned, nay, is
condemned already;' and (while this is his • character, that he believeth not) he shall not
see life; but the wrath of God abideth upon • him:' and, if any man love not the Lord • Jesus Christ, let him be Anathema Maranatha.' So saith the Lord, the Spirit, to the churches : Who hath ears to hear, let him hear.
5thly, and lastly, If it be objected, that the other prophets introduce their prophecies by • Thus saith the Lord;' but David in the Psalms never useth that form; therefore, he speaks not of the Lord, but of himself. *. Ans. The apostles have obviated this objection, by assuring us, that the Lord speaks, and not David, where no such form is used, as in Psalm xl. 16. But if there were any thing in your objection it would destroy, not only the inspiration of the Psalms, but of the whole New Tesa tament, wherein no such form is used in the manner of Moses and the prophets, by the Lord or his apostles; God being in them all in all, issuing out his own mandates as a King, immediately of himself. And this is a proof in comparing the Lord with his prophets, who were faithful in all things as servants, that in himself, as in the Son over his own house, dwelt the fulness of the Godhead bodily: and that the apostles were not, like the prophets, moved only at times by the Spirit of Christ, but always, and without intermission;. so that they needed not say, "Thus • saith the Lord;' the Lord himself being always personally, or, as it were personally, pre