96 An Expofi'tioiñ ofthe CHAP. L Ofwere Devils, fome dead men, Come inanimateparts oftheCreation , unto a reverential worfhipping ofGod reigningover all. Hence the Targumifi teeing the vanity ofthat Interpretation perverts the words, and renders them, Worfliip before him allye Nation, whichferve idols. 2. ptfltkt, Elobim, isfo far in this place from being exegetical of t="1tti'7tt, gods, or vain idols, that it is put in dire& Oppoution unto it, as isevident from the words themfelves. 5. The wordElohim, which mill frequently denoteth the true God loth never alone, and abfolutely taken, fignifiefalfe gads or idols, but only when it is joyned with Come other word difcovering its application ; as hir god, or theirgods, or the gods of this or that people : in whichcafe it is rendred by the LXX 'fometimes {101,,t,ov, an idol, fometimes xerpoorútnmer,an idol made withhands, fometimes Xrisoypa, anabomina- tion: but here it hath no fuch limitation or reflriélion. Whereas therefore there are ComeCreatures, who by reafou of forne peculiar Ex- cellency and likenefs unto God, or fubordination unto him in his work, are called gods, it mull be chafe, or fome ofthem that are intended in the expreliiion ; now theft areeither Magifirates or Angels. Firff, Magiffrates arefomewhere called Elohim, becaufe ofthe Reprefentation they make ofGod in hisPower, and their peculiar fubordination unto him in their work- ing. The Jews indeed contend that no other Magi¡lratesbut only thofe of the Great Sanedrin are any where called gods t but thàt concerns not our prefent enquiry : fome Magiflrates are focalled, but none ofthemare here intended by,the Pfalmift ; there beingno Occafion adminiliredunto him ofany fuch Apoffrophe unto them. Secondÿ, Angels alfo are called Elobim ; rey'oµteu9eòì, t Cor. 8. g. They have the 'Name of God attributed unto them, as we have (hewed before in fome inftances. And thefe alone are they whom the Pfalmiff fpeaks unto. Having called on the whole Creation to rejoyce in the bringingforth of the Kingdom of God, and preffed his Exhortationupon thingson the Earth, he turns unto the minillring Angels, and calls on them to the difcharge oftheir dutyunto theKing of that Kingdom. Hence the Targumifl in the beginning of Pfal. 96. which is indeed the beginningofthis, exprefly :mentioneth sculls +7124, his highAngels, joyning in his praife and worfhip, ufing the Greekweld13,0,0,0s, for diftin&ion fake ; as on the fame account it oftenoccurs in theTargum. We have thusevinced that thePfalm treats about the bringingin of thefrfi-born into the world ; as alfo that they are the minifiringAngels whoare here commanded to worfhip him: For the command itfelf, and. the natureof it, it confined in thefe two things. LAdeclaration ofthe ltáte and condition oftheMeffiab, which is fuch, as that he is a meet Obje& of Religious Adoration unto the Angels, and attended with peculiar motives untodie difcharge oftheirduty. The former he hath from his DivineNature, the latter from.hisWork withhis State,and Dignity that enfued thereon. `z.Aninti- mationofthe pleafure of God unto the Angels, not that DivineWorfbip was abfolutely due unto theSon ofGod, which they knew from the lira inflant oftheir Creation ; but that all Honour and Glory were due unto him on the account of his Work and Office, as Mediatorand Kingofhis Church. 3. It remaineth only that we (hew, that this teftimonythus explained was faisable Unto the Apoflles defign and purpofe, anddid prove theAlfertion in the Confirma- tion whereofit isproduced. Now this isamatter offo full and clear an evidence, that it will not at all detain us. For it is impoffible that there fhould be any more clear or fulldemonftration ofthis truth, That the Lord Chrift hath an unfpeakablePrebemi- nence above the Angelsthan this ; ,thatthey are all appointed and commanded by God himfelfto adore himwithDivine and Religious Worfhip: We may row' therefore . confider what Obfervations thewords will afford us for our own inftru&ion. Itap- pears then from hence. t.That the Authority ofGodffieakinginthe Scripture it that alone which Divine Faith reify upon, and is to berefolvedinta. Hefaith. Itwas the begettingoffaith in fome of the Hebrews and the increafeor etablifhment ofit in others, that the Apofìle aimedat. II That whichhe propofethtothem as the Objeßof their faith,that which they were to believe,was that Excellency of the Perfon andKinglyAuthority ofthe Meah, wherein they hadnot as yetbeen inflru&ed.. And hereof he endeavours not to beget an Opi- nion in them, but thatFaith whichcannot deceive, or be deceived. To this end he propofeth
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