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the dead, and going before his faithful people to the true land of promise-the heavenly Canaan— when his enemies, the powers of darkness, sin, and death, were scattered, and they that hated him fled before him. In the words of the text we are invited to magnify with psalms, and hymns, and spiritual songs, the glorious Jehovah, "who was, and is, and is to come;" who, deriving being from none, gives it to all, and who, as Redeemer of his people, is exalted above the heavens, and all the powers therein, acknowledged and glorified by saints and angels, feared and trembled at by ungodly men and evil spirits. And we learn beyond all doubt from the 18th verse in this Psalm, that it is addressed expressly to the second Person in the ever-blessed Trinity. "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them."*

This address is plainly applied by Saint Paul to our Saviour; indeed, of whom else could it be said, "Thou hast ascended on high: " Thou, O Christ, who didst descend, from the right hand of the Majesty in the heavens, to the lower parts of the earth, art again ascended, "Thou hast led captivity captive." Thou hast conquered the conqueror, bound the strong one, Satan, redeemed human nature from the grave, and triumphantly carried * Eph. iv. 8. Horne on the Psalms.

it with thee to the throne of God: Thou hast received gifts for men, even the promise of the Spirit ; art ready to bestow these gifts and graces, even upon thy enemies, upon those who have broken thy laws; and of such as these, art willing to form thy Church, “That the Lord God may dwell among them," that they may be an "habitation of God through the Spirit."

Here then, we have both the Psalmist, and the great Apostle, * manifestly uniting to set forth together, the spiritual triumph of Christ over his enemies, his conversion of those who rebelled against him, through the gifts and graces of his Spirit; and the final establishment of his Church upon earth: Here we have an instance (of which there are countless others) of an exact agreement between the Old and New Testament, shewing, that the sacred volume forms but one revelation of the truth of God, in prophesy and fulfilment, mutually attesting and confirming the whole and since a due consideration of every proof which testifies of the divinity, and all-sufficiency of the great Redeemer, must ever bring with it an assurance of peace and consolation to all who truly believe in his name, let us take comfort from the striking testimony afforded by this remarkable Psalm. The whole of it is plainly addressed to one Person, and that Person-we have just seen-is Christ: while, in the words of the text, a name is given to him, * Eph. iv. 4.

which is the grand, the peculiar, and the incommunicable name of God, Jah or Jehovah.*

This name is never applied to any created being throughout the Scriptures, but imports the necessary, independent, and eternal existence of the Most High; and had it not pleased him, out of his love and pity, to take some other title which signified his kindness towards us, the awful name ofJehovah, would only have filled the soul of fallen man with terror ;—for if we tried to view him only as a Being of infinite holiness and power, "who made the heavens, the heaven of heavens, with all their host, the earth and all things therein," we as sinful creatures, could have had no pleasure in his holiness, nor as rebellious creatures, could we have felt any delight in his power and justice; but when, as in this Psalm, we are invited also to regard him as our Saviour and Redeemer, ascended to the throne of his glory, and ready to pour down heavenly gifts even upon those who have rebelled against him, then we become endeared to Him, and He to us, and all His work of creation and grace calls forth our heartfelt joy and admiration. Well

* Jehovah, Ehjah, and Jah, are names expressive of the incommunicable essence-not names of office.

The word Jah stands simply for the Divine essence, or for Him, Who is, and Who necessarily must be.

The name Ehjah occurs no where but in Exodus iii. 14, and means, not only Him, who necessarily is, but who necessarily will be. It regards the future Eternal, and demonstrates the immutability of the Divine Existence.

therefore, may the Psalmist invite us, to “sing unto the Lord, and sing praises unto his name, to magnify him that rideth upon the heavens, to praise him in his name, Jah, or Jehovah, and rejoice before him."

The word, Jehovah, means in its full signification, the past, the present, and the future existence of the Eternal; it has precisely the same meaning with that description of his own Divine Being, which our ascended Lord gives us in the first chapter of the Book of Revelation, eighth verse, “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." The word, Jehovah, manifestly denotes, the great source of all thingsthat the whole creation proceeds from, and is maintained by, him, that "in him we live, and move, and have our being."

Thus far it is given us to understand, and thus far we can form a just, though narrow idea of the glorious nature of our Saviour, as God :-†but men cannot more fully comprehend the existence of the Divine Being indeed, how could we expect to do so, when there is not a particle of matter, or the simplest property in nature, which does not exceed the comprehension of our faculties, and elude our utmost investigation ;-and if the wisdom of the world cannot fully explain the nature of a grain of * Rev. i. 8. + Vide Appendix A.

sand, or the mode of growth of a single blade of grass, or trace the exact principle of life in any one part of the living creation, how can we expect fully to find out God? "Canst thou by searching find out God? Canst thou find out the Almighty to perfection?" * This ignorance, so humiliating to the pride of man, should at least teach him a lesson of modesty and humility when he would advance any speculative opinions relating to the "High and lofty One, that inhabiteth eternity;" and constrain him to use some caution and moderation of language, when treating of this important subject. It is never more easy to errt than in the dark, and if men reject the light of Jehovah (the revelation of his will), and choose rather to walk by the feeble glimmerings of their own reason, how is it possible for them, in the midst of that obscurity of which every man must complain, to be sure of travelling in the right way? If the matter transcend all human understanding, how can human understanding presume to guide it? If the subject be altogether infinite and Divine, what less than a mind entirely infinite and Divine can describe anything concerning itself, or communicate a just description to the creatures? And if men cannot do what is least by specifying the principles of *Job xi. 7.

+ Nec periculosius alicubi erratur, nec laboriosius aliquid quæritur, nec fructuosius aliquid invenitur.-ST. Austin.

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