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1. Bishop Horseley's description of the Psalms of e ar & David, that they are “ all poems of the lyric - he ka kind, that is, adapted to music, but with great hart å variety in the style of composition-some are propiere simply odes ; in these the author delivers the is biri whole matter in his own person--but a very as andat great, I believe the far greater part, are a sort

of dramatic ode, consisting of dialogues between persons sustaining certain characters-

the and Pos persons are frequently the Psalmist himJai self, or the chorus of Priests and Levites, or

the leader of the levitical band-Jehovah

sometimes as one, sometimes as another of the offices

three persons, Christ in his incarnate state, sometimes before, sometimes after his resurrection, and the human soul of Christ as distinguished from his divine essence—the part

of Jehovah is sometimes supplied by an orah comma

cular voice, suddenly breaking out from the Sanctuary.”—Such is the opinion of that great critic, whose originality of conception was equalled but by his clearness of diction, and extent of learning; who is almost unequalled for his variety of acquirement, and the manner in which he has dedicated all to the service of the Sanctuary.

I have stated my belief, that the subject of this sacred poem, was the reception of the Son of God in his Father's Kingdom, when

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with his spirit, refine by his grace, au? exalt into his glory. Such do I conceive to bo the occasion, the object, and the tendency of this sacred song—to me it appears to be eminently an epinicion, or song of victoryit celebrates the triumph of the conqueror, i presents him with the rewards of victor, and it predicts future conquests as crowning his glory ; while elsewhere we see the Captain of our salvation militant-here we see him triumphant,—while elsewhere we see his office inchoate—here they are perfected by the aiproval of the Godhead, and the promise of eternity-here we have instruction consolidating empire, and the atonement completel by the everlasting Priesthood.

The view which I have presented to you, I shall endeavour to confirm and extend by an examination of this Psalm on the succeed. ing Sabbath, if spared by Providence. Permit me now to remind you, my beloved, how awful is our state if these Scriptures be true but two classes are alluded to in our Psalm, those who present themselves as a free will offering to God, and are made willing in the day of his power,” and those who will become the victims of his justice, who will be “ stricken through in the day of his wrath."

May our God give us grace to chuse that 1. which is good ; may he enable us to bow

before the rod of his power, and to own his ci sinfluence here, so may we have communion im, qewith him hereafter, where he sitteth at the

right hand of the Majesty on High.

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When last I was permitted by Providence to address you from this place, I endeavoured to set before you a general view of the occasion, design, and object of this interesting Psalm. Avowing my conviction with the learned Horseley, that the Redeemer can be found in every page of the book of Psalms, by those who read to find him-I stated, that I regarded this one in particular, as exclusively applicable to Christ; that in close connexion with two other sublime, but deeply mysterious poems, it formed what may, perhaps, be termed, by a word well known to all students in Greek Dramatic Literature, a sacred trilogy, and with them completed the awful series of the ascension of the Messiah, and his in

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