2. That they are angels that are spoken unto, and commanded to worship him.

3. That on these suppositions, the words prove the pre-eminence of Christ above the angels.

For the two former, with them that acknowledge the divine authority of this Epistle, it is sufficient in general to give them satisfaction. The place is applied unto Christ, and this passage unto the ministering angels, by the same Spirit who first wrote that Scripture. But yet there is room left for our inquiry how these things may be evidenced, whereby the strength of the apostle's reasonings with them who were not yet convinced of the infallibility of his assertions, any farther than they were confirmed by testimonies out of the Old Testament, and the faith of the ancient church of the Hebrews in this matter, may be made to appear as also a check given to their boldness, who upon pretence of the impropriety of these allegations, have questioned the authority of the whole Epistle.

And our first inquiry must be, whence this testimony is taken. Many of the ancients, as Epiphanius, Theodoret, Euthymius, Procopius, and Anselm, conceive the words to be cited from Deut. xxxii. 43. where they expressly occur in the translation of the LXX. Ευφρανθητε έρανοι άμα αυτω, και προσκυνησάτωσαν αυτω πανTis ayyihai Oix, Rejoice ye heavens with him, and let all the angels of God worship him.' But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX.

1. Because indeed there are no such words in the original text, nor any thing spoken that might give occasion to the sense expressed in them; but that whole verse is inserted in the Greek version quite besides the scope of the place. Now though it may perhaps be safely granted, that the apostles in citing the Scripture of the Old Testament, did sometimes use the words of the Greek translation then in use, yea, though not exact according to the original, whilst the sense and meaning of the Holy Ghost was retained in them; yet to cite that from the Scripture as the word and testimony of God, which indeed is not therein, nor was ever spoken by God, but by human failure and corruption had crept into the Greek version, is not to be imputed to them. And indeed I no way question, but that this addition unto the Greek text in that place, was made after the apostle had used this testimony. For it is not unlikely, but that some considering of it, and not considering from whence it was taken, because the words occur not absolutely and exactly in the Geeek any where, inserted it into that place of Moses, amidst other words of a similar sound, nd somewhat alike in import; such as immediately precede and follow the clause inserted.

2. The Holy Ghost is not treating in that place about the introduction of the first-born into the world, but about quite another matter, as is evident upon the first view of the text; so that this testimony is evidently not taken from this place, nor would, nor could the apostle make use of a testimony liable to such just exceptions.

Later expositors generally agree, that the words are taken out of Psal. xcvii. 7. where the original is rendered by the LXX. προσκυνήσατε αυτω παντες αγγελοί αυτ8, which, with a very small variation in the words, and none at all in the sense, is here expressed by the apostle, " And let all the angels of God worship him."

The Psalm hath no title at all in the original, which the Greek version noteth, athrming that it is ανεπίγραφος παρ' Εβραιοις ; but it adds one of its own, namely, ψαλμος τω Δαβίδ ότε ἡ γη αυτε καθισταTO, A Psalm of David, when his land was restored.' Hence it is referred by some to the time of his return unto Jerusalem, after he had been expelled the kingdom by Absalom; by others, with more probability, to the time of his bringing the ark into the tabernacle from the house of Obed-edom, when the land was quieted before him. And unquestionably in it, the kingdom of God was shadowed out under the type of the kingdom of David; which kingdom of God was none other but that of the Messiah.

It is evident that this Psalm is of the same nature with that which goes before, yea a part of it, or an appendix unto it. The first words of this take up and carry on what is affirmed in the tenth verse, or close of that; so that both of them are but one continued Psalm of praise. Now the title of that Psalm, and consequently this, is ww, A new Song,' which Psalms, as Rashi confesseth, are to be referred to the world to come, that is, to 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 sometimes were ὁ κυριος εβασίλευσεν από το ξυλο, • 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 recorded by Tertullian, Ad. Judæ. cap. 10. Ad. Marci. lib. 3. and Augustin. Enarr. in Psal. xcv. though the fraud and corruption pretended be improbable, indeed

And

impossible, nor are the words mentioned by Justin acknowledged by the Targum, or any Greek translator, or Hierome; 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 then evident, 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 import with this, is entitled by the Targumist, nawn, 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, ba-bo, omnes dii; and are so rendered by Hierome, Adorate eum omnes dii; and by ours, Worship him all ye gods. The preceding words are, Confounded be all they that serve graven images, 8z o'bbnnın, that boast themselves in, or of idols; vanities, nothings, as the word signifies: whereon ensues this apostrophe, Worship him, mba-bo, all ye gods. And who they are, is our present inquiry.

Some, as all the modern Jews, say, that it is the gods of the Gentiles, those whom they worship, that are intended; so making D and 8, 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. x, Elohim, is so far in this place from being exegetical of p, 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 sidaλor, an idol, sometimes xsgoTointor, an idol made with hands, sometimes ßèsλqua, 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 his 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.

First, 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 Sanhedrim are any where 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.

Secondly, Angels also are called Elohim, yousvos Osos, 1 Cor. viii. 5. They have the name of God attributed unto them, as we have shewed before in some instances. And these alone are they whom the Psalmist speaks to. 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 to the ministering angels, and calls them to the discharge of their duty unto the king of that kingdom. Hence the Targumist in the beginning of Psal. xcvi. which is indeed the beginning of this, expressly mentioneth has, his high angels, joining in his praise and worship, using the Greek word ayyses, for distinction 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 to 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 to the angels, not that divine worship was absolutely due to the Son of God, which they knew from the first instant of their creation; but that all honour and glory were due to him on the ac

.count of his work and office, as Mediator and King of his church.

3. It remaineth only that we shew, that this testimony thus explained was suitable unto the apostle's design and purpose, and did prove the assertion in the confirmation whereof it is 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 af ford 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 proposeth 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 to, 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 authority manifest themselves to the satisfaction of faith, and no where 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 to which he requires our assent. 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 to 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