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For had no light and life been shown,
No sin nor guilt they would have known
In shedding of my righteous blood,
Had I not done the works of God:
Put since I came and spoke to them,
They have no cloak to hide their blame:
Give them no portion in my blood,

Whọ have thy righteousness withstood. 28 Let them be blotted from thy book,

Who have the living God forfook;
Nor let thou them enrolled be

With those who do believe on me. 29 But I am poor and full of grief;

Let thy falvation send relief,
And set me up, O God, on high :

Behold, I with my blood draw nigh.
30 I'll praise thy name, O God, and fing,

And touch my most melodious ftring;
I'll magnify my God and Lord,

And all his mercies will record.
31 This too shall please the Lord my God,

More than the flesh, or flowing blood
Of bullock, bull, or horned ox,

Or lamb, or kid, among the flocks.
32 When This the humble ones shall see,

How glad and joyful shall they be!
Your heart, who trust in God, shall live;

For in your ftead my life I give. 33 Jehovah heard me in mine hour,

And quickly ran to save the poor;
Jehovah all his people hears,

And ne'er contemns his prisoners. 34 Let heav'n, and earth, and seas him praise;

Let all that lives his glory raise ;
For God will Zion save anon,
And Judah's cities build cach one :

Jehovah's

Jehovah's people are his heirs,
And all his kingdom fair is theirs ;
For he for them Mefliah

gave: Messiah came them all to save. 35

Messiah's feed with him shall dwell,
In light and glory which excel;
And all who love the Lord their King,
This song of Christ shall ever sing.

PSA L M LXX.

The same as Psal. xl. being only a repetition of the five last verses thereof.

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In form of God although he was,

Into a servile humbled down,
Obedient to his Father's laws,

Behold th' eternal peerless Son:
Equal with God, bis equal praise

To claim, he thought it robb’ry none;
Tet, poor, afflicted, here he prays-

Come, praise him, praise him, ev'ry one.

M
AKE haste, make haste, O God, to me,

Make haste and save my helpless soul;
All helpless, helpless but for thee,

My God, on whom myself I roll. 2 Sham'd and confounded be my foes,

Who thus my dove-like foul pursue, As vultures, when the trumpet blows,

With blood and carnage in their view : Let them be backward turn'd with shame;

O Lord my God, put them to flight, Who will confusion to my name;

Their own confusion on them light. 3 Let them, condemned by thy law, For a reward of this their thame,

Who

S 3

Who say infultingly, Aha,

Be giv'n to feed the fiery fame!
4 Lord, let all those on thee who stay,

Rejoicingly exult in thee;
Let fúch as love Emmanuel, fay,

Continually, God praised be.
s But I am poor and needy, Lord;

Make hafte, and fly to save thy Son:
Thy speedy, speedy help afford;

If thou should tarry I'm' undone !

2

PS A L M LXXI. This glorious Pfalm lies fo deep-buried in the rubbish which the commentators, from generation to generation have been heaping upon it, that, at the first view, one may be ready to suppose it, like the first temple, absolutely lost in its ruins, and may, with the dying mother, when told of the ark's departure, cry out, Ichabod! Where is the glory? – It was but lately that one of your most renowned divinity doctors, before his assembled admirers, openly and avowedly, as if he had been recovering a lost standard from the hand of an enemy, gloried and triumphed, with no little pulpit-pride, in wresting this Psalm from the mouth of David's Lord and Son, that he might put it into the mouth of David's felf, as the more becoming of the two for such a Pfalm! ---So judged he.--- But let the reader judge for himself, and read the Pfalm'in iis own light, and the light of its parallels, and the whole in the light of the New Testament, which is the light and glory of God shining in the face of Jesus; and then let him fay, who is the speaker and memorialist of his own particular perfonal expericnces therein; David, or his Lord? Who is the speaker in Pfalm xxv. 2, 3. The fame here, ver. 1. Who iu Psalm xxxi. 1, 2.? The same here, ver. be' ?r? Who in Psalm xxii. 9, 10.? The fame

bere,

here, ver. 6.? Who in Psalm xxxv. 4, 26. Pfalm xl. 14, &c. The fame precisely here, ver. 13, and fo forth. But the grand objection, which they think fufficient to stem all this stream of fcripture-argument, they draw from a childish view of ver. 9, and 18. of the Pfalm, which there is a neceflity of considering fomewhat more particularly.If, Soberly weigh ver. 9. in its context, • Calt me nct off in the time of old age.' In the foregoing words, the speaker praiseth God by afcribing to him his birth, and all the scenes of his progressive life till now; then, in the cited words, he prays to be preserved by the same sovereign, fpecial, and peculiar care of his Father, God, in the last flage, or finishing period of his life, which, in the language of men, (and what language but that pray would

you have had the man Jesus to use in speaking of his human ftate?) is called old age: but the style is manifestly figurative, and the meaning is explained in the next words, Forsake

me not when my strength faileth.'- If you ask what is meant by his strength failing, consider the fcene referred to in the next words, For mine

enemies speak against me, and they that lay wait : for my soul (or life) take counsel together,

faying,' &C.-What, pray, would a man in the flower of his age make of that same flower of his age, and prime of strength, more than an old man of his old age, if God were to leave him?

-But we pass to ver. 17. O God, thou haft taught me from my youth : and hitherto I I have declared thy wondrous works. Now also,

when I am old and gray-headed, O God, for. ! fake me not, until I have showed thy strength to • this generation, and thy power to every one that • is to come.' --The margin has another reading, which is according to the Hebrew, 'Unto old age,

and gray hairs, O God, forsake me not-or, abandon me not.--Now, where is there any thing dark here, but the preposielted jodgments of the commentators:How amazing is the power of

prejudice!

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prejudice! When we hear of a man who has lived fall, and wasted his strength in riot and debauch. ery, it is reckoned even elegant, as it is indeed moft expressive language, to say, that fuch a one is an old man, or an extreme old man, (meaning in conftitution), although he has not attained to what, in another situation, would be called the flower of his age.—but when the Son of DAvid, a man of sorrows, and acquaintai with griefs ; who, when he was seen, had no form nor comeliness, why he should be defired; whose visage was more marred than the sons of men; who himself bare our infirmities and pains, and became like a bottle in the smoke, confumed with the zeal of his Father's house ; who wasted himself in watchings, fastings, and prayers, by night and by day, doing the work which he came to finish in his blood: when he, I say, describes his personal infferings, and the real visible effects thereof upon his body, rendering him, when but about thirty years of age, apparently feeble and weak like an old man; infornuch (which even the commentators allow, and make their own use of upon occasions) that his countrymen when ridiculing him for faying, Before Abraham was, I am,' cry out; • Thou art not yet fifty years old, and halt thou

feen Abraham?' If his countenance had not borne the traces of near fifty years, they would lurely have taken nearer marks of his age, to have insulted him the more.-- But yet he cannot be allowed the common use of common language, to describe one of the plainest things in all the now revealed mystery of godlinofs ! But Satan and his ministers could not fo effectually hide the gospel from the minds of men, nor have the honour of marching to popularly and cordially, upon the head of their thousands and ten thousands, to hell, were it not for their artful blinds, and deceitful maneuverings about the Psalms. May the sovereign Lord of all

, whose words they have grievously and fatally wrested, pluck the blind leaders and the blind led,

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