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$4. (I.) With them who acknowledge the Divine authority of this epistle, it might be sufficient for the support and dignity of this argument, to reflect, that the place is applied to Christ, and this passage to ministering angels, by the same infallible Spirit who first indited the scripture. Many of the ancients conceive the words to be cited from Deut. xxxii, 42; where they expressly occur in the sept. translation? but there are no such words in the original text, nor any thing spoken that might give occasion to the sense expressed in them; but the whole verse is inserted in the Greek version quite besides the scope of the place. And indeed I no way question, but that this addition to the Greek text was made after the apostle had used this testimony. For some officious person, not considering from whence it was taken, because the words do not occur exactly in the Greek, it is not unlikely inserted it there amidst other words of an alike sound. But later expositors generally agree, that the words are taken out of Psalm xcvii, 7, where the original is rendered by the septuagint with a very small variation in the words, and none at all in the

sense.

And the matter of the psalm makes it manifest, that the Holy Ghost treats in it about God's "bringing in the first begotten into the world," and the setting up of his kingdom by 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, to the increase of light and holiness in the world, with the manifestation of the glory of God to the ends of the earth. Each part declares 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."

$5. (II.) Our second inquiry is, whether the angels be intended in these words. Some, as all the modern Jews, say, that the gods of the Gentiles, those whom they worship, are intended; so confounding (xx) gods and vain idols in this place;

but,

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, to a reverential worshipping of God reigning over all. Besides,

The word Elohim 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 septuagint, sometimes (Edwλov) "an idol," sometimes (xεipotovlov) an "idol made with hands," sometimes (ẞdελvyμa) 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 to God, or subordination to 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; not the former, there being no occasion administered for such an apostrophe, therefore the latter, who are called Elohim (λeyouevos Deol, Cor. viii, 5;) are intended. 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 on them to the discharge of

their duty to the king of that kingdom. For the command itself, 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 to 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 merely that Divine worship was absolutely due to the Son of God, for that they knew from the first instant of their creation, but, that all honor and glory were due to him on account of his work and office, as mediator and king of his church.

§6. (III.) It remaineth only, that we hint how this testimony, thus explained, was suitable to the apostle's design and purpose. Now it is impossible that there should be any more clear or full demonstration of this truth, that the Lord Christ hath an unspeakable preeminence 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,

§7. (IV.) Consider what observations the words will afford us for our own instruction.

Obs. 1. The authority of God speaking in the scripture is that alone which Divine faith rests upon, and is to be resolved into. "He saith." 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

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and authority manifest themselves to the satisfaction of faith, and no where else doth it find rest.

§8. Obs. 2. For the begetting, increasing, and strengtheuing of faith, it is useful to have important and 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 uphold the salvation of all mankind if suspended thereon; neither can any thing impeach or weaken what is so confirmed. But God dealeth not upon strict terms. Infinite condescension lies at the bottom of all his dealings with us. He respects not what the nature of the thing strictly requires, but what is needful to our infirmities. 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, also, he multiplies testimonies to the truth, wherein the concerns of his glory and our obedience lie; what is (it may be) 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 to a full assurance: and, therefore, because such is our weakness that there is great need thereof in ourselves, such is the goodness of God that there is no want of it in the word. And this should teach us to abound in the study and search of the scriptures, that we may thereby come to be established 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 for us to neglect this great effect of Divine wisdom, grace, and love, is unspeakable folly.

$9. Obs. 3. The whole creation is deeply concerned in God's bringing forth Christ into the world, and his exaltation in his kingdom,

(1.) Because in that work consisted the principal manifestation of the wisdom, power, and goodness of God. The very inanimate parts of the world are introduced, by a figure, 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 a state 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 the treasures of wisdom, grace, and goodness are laid up.

(2.) The whole creation receiveth a real advancement and honor in the Son being made the "first-born of every creature," that is, the special heir and Lord of them all. Their being brought into a new dependence on the Lord Christ, is their honor, and they are exalted by becoming his possession. And however any part of it be violently, for a season, detained under its old bondage, yet it hath substantial grounds of an earnest expectation of a full and total deliverance, a glorious liberty, by virtue of this primogeniture of Christ.

(3.) Angels and men, the inhabitants of heaven and earth, the principal parts of the creation, on whom God hath in an especial manner enstamped his own likeness and image, are hereby made partakers of such inestimable benefits, as indispensably call for rejoicing, thankfulness, and gratitude. And if this be the duty of all without exceptions, it is easy to discern in what a special

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