psalm of praise.

,שיר חדש this is

Now the title of that psalm, and consequently of "A new song," verse 1; which psalms, as Rashi confesseth, are to be referred unto the world to come, that is, the time and kingdom of the Messiah. So Kimchi affirms that this psalm and that following respect the time when the people shall be delivered from the captivity out of all nations; that is, the time of the Messiah. And Rakenati affirms that the last verse of it," He cometh to judge the earth," can respect nothing but the coming and reign of the Messiah. Thus they, out of their traditions.

Some of the ancients, I confess, charge them with corrupting this psalm in the version of the 10th verse, affirming that the words at one time were, 'Ο Κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου,-“ The Lord reigned from the tree," denoting; as they say, the cross. So Justin Martyr, in his Dialogue with Trypho. And after him the same words are remembered by Tertullian, ad. Judæ. cap. x., ad. Marci. lib. iii.; and Augustin. Enarr. in Ps. xcv. And though the fraud and corruption pretended be improbable, indeed impossible, nor are the words mentioned by Justin acknowledged by the Targum, or any Greek translator, or Jerome, yet it is evident that all parties granted the Messiah and his kingdom to be intended in the psalm, or there had been no need or colour for the one to suspect the other of corruption about it. It is evident, then, that the ancient church of the Jews, whose tradition is herein followed by the modern, acknowledged this psalm to contain a description of the kingdom of God in the Messiah; and on their consent doth the apostle proceed. And the next psalm, which is of the same importance with this, is entitled by the Targumist, лawn, "A prophetical psalm," namely, of the kingdom and reign of the Messiah.

But the matter of the psalm itself makes it manifest that the Holy Ghost treateth in it about God's bringing in the first-born into the world, and the setting up of his kingdom in him. A kingdom is described wherein God would reign, which should destroy idolatry and false worship; a kingdom wherein the isles of the Gentiles should rejoice, being called to an interest therein; a kingdom that was to be preached, proclaimed, declared, unto the increase of light and holiness in the world, with the manifestation of the glory of God unto the ends of the earth: every part whereof declareth the kingdom of Christ to be intended in the psalm, and consequently that it is a prophecy of the bringing in of the first-begotten into the world.

2. Our second inquiry is, whether the angels be intended in these words. They are, as was before observed, D, "omnes dii;" and are so rendered by Jerome, "Adorate eum omnes dii;" and by ours, "Worship him, all ye gods." The preceding words are,, Con

הַמִּתְהַלְלִים בָּאֶלִילִים,founded be all they that serve graven images

"that boast themselves in" (or "of") "idols, "-" vanities, nothings,' as the word signifies; whereon ensues this apostrophe, "Worship him, ""all ye gods." And who they are is our present inquiry.

אלילים

and אֱלֹהִים

Some, as all the modern Jews, say that it is the gods of the Gentiles, those whom they worship, that are intended; so making ,"gods," and "vain idols," to be the same in this place. But,(1.) It cannot be that the psalmist should exhort the idols of the heathen, some whereof were devils, some dead men, some inanimate parts of the creation, unto a reverential worshipping of God reigning over all. Hence the Targumist, seeing the vanity of that interpretation, perverts the words, and renders them, "Worship before him, all ye nations which serve idols."

(2.), "Elohim," is so far in this place from being exegetical of, "gods," or "vain idols," that it is put in direct opposition to it, as is evident from the words themselves.

(3.) The word Elohim, which most frequently denoteth the true God, doth never alone, and absolutely taken, signify false gods or idols, but only when it is joined with some other word discovering its application, as his god, or their gods, or the gods of this or that people in which case it is rendered by the LXX. sometimes sowλov, an "idol;" sometimes poroinroy, an "idol made with hands;" sometimes ßôéλvyuɑ, an "abomination." But here it hath no such limitation or restriction.

Whereas, therefore, there are some creatures who, by reason of some peculiar excellency and likeness unto God, or subordination. unto him in their work, are called gods, it must be those or some of them that are intended in the expression. Now these are either magistrates or angels.

(1.) Magistrates are somewhere called elohim, because of the representation they make of God in his power, and their peculiar subordination unto him in their working. The Jews, indeed, contend that no other magistrates but only those of the great Sanhedrin are anywhere called gods; but that concerns not our present inquiry. Some magistrates are so called, but none of them are here intended by the psalmist, there being no occasion administered unto him of any such apostrophe unto them.

(2.) Angels also are called elohim: Asyouevos oí, 1 Cor. viii. 5. They have the name of god attributed unto them, as we have showed before in some instances. And these alone are they whom the psalmist speaks unto. Having called on the whole creation to rejoice in the bringing forth of the kingdom of God, and pressed his exhortation upon things on the earth, he turns unto the ministering angels, and calls on them to the discharge of their duty unto the King of that kingdom. Hence the Targumist, in the be

ginning of Psalm xcvi., which is indeed the beginning of this, expressly mentioneth, "his high angels," joining in his praise and worship, using the Greek word ayysλos, for distinction's sake, as on the same account it often occurs in the Targum.

We have thus evinced that the psalm treats about the bringing in of the first-born into the world; as also that they are the ministering angels who are here commanded to worship him.

For the command itself, and the nature of it, it consisted in these two things:-(1.) A declaration of the state and condition of the Messiah; which is such as that he is a meet object of religious adoration unto the angels, and attended with peculiar motives unto the discharge of their duty. The former he hath from his divine nature, the latter from his work, with his state and dignity that ensued thereon. (2.) An intimation of the pleasure of God unto the angels. Not that divine worship was absolutely due unto the Son of God, which they knew from the first instant of their creation, but that all honour and glory were due unto him on the account of his work and office as mediator and king of his church.

3. It remaineth only that we show that this testimony thus explained was suitable unto the apostle's design and purpose, and did prove the assertion in the confirmation whereof it was produced. Now, this is a matter of so full and clear an evidence that it will not at all detain us; for it is impossible that there should be any more clear or full demonstration of this truth, that the Lord Christ hath an unspeakable pre-eminence above the angels, than this, that they are all appointed and commanded by God himself to adore him with divine and religious worship. We may now, therefore, consider what observations the words will afford us for our own instruction. It appears, then, from hence,—

I. That the authority of God speaking in the Scripture is that alone which divine faith rests upon and is to be resolved into: "He saith."

It was the begetting of faith in some of the Hebrews, and the increase or establishment of it in others, that the apostle aimed at. That which he proposed to them as the object of their faith, that which they were to believe, was that excellency of the person and kingly authority of the Messiah wherein they had not as yet been instructed. And hereof he endeavours not to beget an opinion in them, but that faith which cannot deceive or be deceived. To this end he proposeth that unto them which they ought to submit unto, and which they may safely rest in. For as faith is an act of religious obedience, it respects the authority of God requiring it; and as it is a religious infallible assent of the mind, it regards the truth and veracity of God as its object. On this alone it rests, "God saith." And in whatever God speaks in the Scripture, his truth and autho

rity manifest themselves to the satisfaction of faith; and nowhere else doth it find rest.

II. That for the begetting, increasing, and strengthening of faith, it is useful to have important fundamental truths confirmed by many testimonies of Scripture: "Again he saith.”

Any one word of God is sufficient to establish the most important truth to eternity, so as to hang the salvation of all mankind thereon, neither can any thing impeach or weaken what is so confirmed. No more is required in any case, to make faith necessary on our part as a duty of obedience, and infallible as to the event, but that God hath by any means, by any one word, revealed that which he requires our assent unto. But God dealeth not upon strict terms. Infinite condescension lies at the bottom of all wherein he hath to deal with us. He respects not what the nature of the thing strictly requires, but what is needful unto our infirmity and weakness. Hence he multiplies his commands and promises, and confirms all by his oath, swearing to his truth by himself, to take away all pretence of distrust and unbelief. For this cause he multiplies testimonies to the truths wherein the concernments of his glory and our obedience do lie, as might be manifested by the consideration of instances innumerable. Thus in his name deals the apostle in this place. And this is useful to faith: for,

1. What, it may be, is obscure in one is cleared in another; and so what doubts and fears remain on the consideration of one testimony are removed by another, whereby the souls of believers are carried on unto a "full assurance." And therefore, because such is our weakness that there is need hereof in ourselves, such is the goodness of God that there is no want of it in the word.

2. Faith discerns hereby the weight that God lays upon its embracing of the truth so testified unto. He knows our concernment in it, and thereon urgeth us with its acceptance. This awakens and excites faith unto attention and consideration,-the eminent means of its growth and increase. It knows that it is not for nothing that the Holy Ghost thus presseth his truth upon it, and attends the more diligently upon his urgency.

3. Every testimony hath something single in it, and peculiar unto it. Though many bear witness to the same truth, yet such is the fulness of the Scripture, and such the wisdom of God laid up therein, that every one of them hath also somewhat of its own, somewhat singular, tending to the enlightening and establishment of our minds. This faith makes a discovery of, and so receives peculiar profit and advantage thereby.

And this should teach us to abound in the study and search of the Scriptures, that we may thereby come to establishment in the truth. God hath thus left us many testimonies to each important

truth; and he hath not done it in vain,-he knows our need of it; and his condescension in so doing, when he might have bound us up to the strictest terms of closing with the least intimation of his will, is for ever to be admired. For us to neglect this great effect and product of the wisdom, grace, and love of God, is unspeakable folly. If we think we need it not, we make ourselves wiser than God; if we think we do, and neglect our duty herein, we are really as unwise as the beasts that perish. Want of this fortifying of faith, by a diligent search after the testimonies given unto the truth proposed unto it to be believed, is the cause that so many every day turn away from it, and therewithal make shipwreck of faith and a good conscience. Let us, then, never think ourselves safe in the knowledge and profession of any truth, but whilst we continue sincerely in the investigation of all the confirmation that God hath given it in his word. The opposition made to every truth is so various, and from so many hands, that not the least contribution of evidence unto it can be neglected with safety.

III. The whole creation of God hath a great concernment in God's bringing forth Christ into the world, and his exaltation in his kingdom.

Hence in the psalm from whence these words are taken, all the principal parts of it are called on to triumph and rejoice therein. The earth, and the multitude of the isles, the heaven, and all people, are invited unto this congratulation; neither is any thing excluded but idols and idolaters, whose ruin God intends in the erection of the kingdom of Christ. And this they have ground for,

1. Because in that work consisted the principal manifestation of the wisdom, power, and goodness of God. The whole creation is concerned in the glory of the Creator. In his exaltation doth their honour, interest, and blessedness consist. For this end were they made, that God might be glorified. The more that is done by any means, the more is their end attained.

Hence the very inanimate parts of it are introduced, by a pooToota, rejoicing, exulting, shouting, and clapping their hands, when the glory of God is manifested,-in all which their suitableness and propensity to their proper end is declared; as also, by their being burdened and groaning under such an estate and condition of things as doth any way eclipse the glory of their Maker. Now, in this work of bringing forth the first-born is the glory of God principally and eminently exalted; for the Lord Christ is the "brightness of his glory," and in him all the treasures of wisdom, grace, and goodness are laid up and hid. Whatever God had any otherwise before parcelled out, of and concerning his glory, by the works of his hands, is all, and altogether, and with an unspeakable addition of beauty and excellency, repeated in Christ.