Eph. 1. 21. If therefore these Titles of distinction Principalities Powers c. give any preheminence to some of the Angels above others yet that preheminency doth not exempt them from this duty of worshiping Christ Iesus at whose name every knee must bow of things in heaven or earth Phil. 2. 10. Not without cause therefore this generall particle ALL is here used Let all the Angels of God worship him He that saith ALL excepteth none at all §. 74. Of Worship THe evidence here noted whereby Christ is declared to be more excellent then all the Angels is in this act worship enjoyned to Angels For he that is worshiped is thereby manifested to be far more excellent then they who worship him Worshiping one is much different from blessing one That is an act of the inferiour This of the Superiour Without all contradiction the lesse is blessed of the better Heb. 7. 7. And without all contradiction the better is worshiped of the lesse especially if worship be taken as here in this place The Hebrew word used by the Psalmist and translated worship cometh from a root that signifieth to bow down as Isa. 51. 23. Bow down that we may go over thee It is most frequently used in the last Conjugation which addeth much emphasis and importeth both a reciprocall action reflecting upon ones self thus He bowed himself 1 Sam. 20. 41. and also a thorow serious performance thereof even to the ground and therefore the word earth is oft added thereto to shew a bowing as low as can be even to the earth or ground Gen. 33. 3. It is most frequently used for an expression of honour and reverence to another namely to him unto whom or before whom this gesture is performed which some Translators set out by this Paraphrase they bowed themselves presenting honour and others expresse it by this one word adore or worship The Greek word here used by the Apostle is somewhat answerable to the Hebrew For it is compounded of a word that signifieth to kisse For they that doe honour or reverence to others use to kisse their mouth as of old they were wont yea as now their hands knees and as it is done to the Pope feet and shoes yea the very earth where they stand The frequent mention of kissing to set out reverend and humble subjection in sacred Scripture sheweth that this was an accustomed gesture of testifying reverence and honour When Pharaoh advanced Ioseph next to himself and would that all his people should yeeld reverend subjection to him thus he expresseth it On thy mouth shall all my People kisse Gen. 41. 40. that is as the last English Translators have turned it shall be ruled or as others shall obey or shall be subject Thus when Samuel had annointed Saul to be King he kissed him 1 Sam. 10. 1. in testimony of reverence and subjection In this respect Moses kissed his Father in Law Exo. 18. 7. And Idolaters in this respect are said to kisse the calves Hos. 13. 2. And they who would not yeeld honour and subjection to Baal are thus set out Their mouth hath not kissed him 1 King 19. 18. yea the reverence and obedience which is required of Sonnes of men to the Sonne of God is thus expressed Kisse the Sonne Psa. 2. 12. But to let passe the Metaphor the word used by the Apostle doth usually signifie as here it is translated worship Worship is a reverend manifestation of that high esteem which we have of another and it is divine or civil §. 75. Of the difference between Divine and Civil Worship DIvine worship is that which is performed in acknowledgement of Deity or any divine excellency in that to whom it is performed This is due to God alone For it is written Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 10. That exclusive particle only must be referred to worship as well as to serve or else it giees not a full answer to the devils temptation For where the devil tempted Christ to worship him Christ repels it with this answer thou shalt worship the Lord. Now the sense of the answer lieth in this that God only is to be worshipped therefore none else Nor Apostle Acts 10. 26. nor Angel Rev. 19. 10. would accept such worship tendred to them because it was proper to God alone Yea Mâ—…rdecai would rather hazard his own and all the Jews lives then yeeld such worship to a meer man Hest. 3. 2. The fiery furnace could not move Daniels three companions to yield worship to an Image Dan. 3. 18. Civil worship is that which is performed in acknowledgement of some eminencie or excellency in them to whom it is performed Thus it hath been performed to Angels in regard of their eminency in glory Gen. 19. 1. To Kings for their eminency in dignity and authority 2 Sam. 24. 20. So also in like respect to other Governours Gen. 42. 6. And to Parents Exod. 18. 7. 1 King 2. 19. And to Masters 2 Sam. 18. 21. Such worship hath also been performed to men for the excellency of parts and gifts wherewith God hath endowed them 2 King 2. 15. In all these and other places where reverence is shewed to men the very word which the Psalmist useth Psal. 97. 7. and is translated worship is used So as of necessity we must distinguish betwixt the kindes of worship when it is done to the Creator and when to creatures In the Psalm quoted and in this text it is most manifest that divine worship is meant which Angels are commanded to yeeld to Christ whereupon by an undeniable consequence it followeth that Christ is infinitely more excellent then Angels It is further observable that this duty of worshipping Christ is not left as an arbitrary matter to the Angels to do it or not to do it but it is put as a duty upon them and that by way of command Let all the Angels of God worship him If Angels much more must men worship Christ. See § 128. §. 76. Of the Resolution of the sixth Verse Verse 6. And again when he bringeth in the first begotten into the world He saith And let all the Angels of God worship him THe second Argument to prove Christs excellency above Angels is in this verse It is taken from that worship which is due to Christ and it is so set down as with all the inferiority of Angels to Christ is proved thereby Two Arguments proving two distinct points are here couched together The first is to prove Christs superiority It may be thus framed He who is to be worshipped is greater then they who are to worship him But Christ is to be worshipped by Angels Therefore Christ is greater then Angels The second is to prove Angels inferiority It may be thus framed They who are to worship are inferior to him that is to worshipped by them But Angels are to worship
Translations had inserted it To the second exception that the Psalmist maketh no mention of Christ in that Psalm I answer three things 1. That the three Persons in sacred Trinity are one in essence minde will and work Ioh. 5. 17 19 20. What the one doth the other also doth So as the same act may be applied to any one of them 2. Wheresoever mention is made of any act of God in reference to a creature It is most properly the act of the Son For the Father doth all by the Son In particular by him he made the worlds V. 2. 3. The Kingdom of Christ is expresly described in the latter part of the Psalm v. 12. c. and that for the comfort of the Church to support her in her great distresse being much overwhelmed with sore affliction by reason of the Babylonish captivity To exemplifie this in a few particulars Who had mercy on Zion Who built up Zion Was it not the Lord Christ Whose name do the converted Gentiles fear Whom do the Kingdomes serve Is it not the Lord Christ Psa. 102. 13 15 16 22. It is therefore evident that this Text as the former were is most fitly applied to Christ. The Apostle had before v. 2. said that God by the Sonne made the worlds Here to shew that the Sonne was not as Arius taught an instrument or Minister in that great work but the principall Authour He doth in speciall thus apply it to the Sonne Thou Lord in the beginning hast laid c. The first particle AND hath reference to the first clause of the 8. verse namely to these words Unto the Sonne he saith Which words are here understood as if he repeated them again And unto the Sonne he saith Thou Lord c. Unto the Sonne there he saith Thy Throne c. AND Unto the Sonne here he saith Thou Lord c. There is the same Authour of that and this testimony The Greek word Lord is apparently of the Vocative case and further declared to be by an Apostrophe directed to the Lord by this particle of the Second Person THOU See § 106. §. 128. Of the Title Lord applied to Christ. THe Greek word translated LORD being applied to God is ordinarily put for Iehovah which is the most proper name of God and never attributed to any but to the true God True it is that in the Hebrew there is another name of God which is translated Lord and ofttimes attributed to man as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is pointed with such pricks or vowels as Iehovah is and with these points it is never attributed to any but to God In this Text the Title Lord is without question the interpretation of Iehovah For the Title Iehovah is in that Psalm seven times used as v. 1. 12 15 16 19 21 23. and once Iah V. 18. which is an abbreviation of Iehovah Wherefore the Title Lord doth here intend Iehovah and being applied to Christ setteth out his divine nature and declareth him to be true God even that God who hath his being of himself and ever continueth of and by himself the eternall and immutable God even He which is which was and which is to come Rev. 1. 4. The Lord that changeth not Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title I am that I am and also this I am Exod. 3. 14. Thus this Title Lord in relation to Iehovah giveth further proof of the true and proper Divinity of Christ. To Christ by an excellency and property is this Title Lord frequently attributed David long before Christs incarnation in the Spirit called him Lord Mat. 22. 43. The Angel that brought the first news of his birth stiles him Christ the Lord Luk. 2. 11. Both his Disciples and others in his life so called him After his resurrection when he was discerned by Iohn Iohn said to Peter of him It is the Lord Joh. 21. 7. Christ himself thus saith Ye call me Lord and ye say well for so I am Joh. 13. 13. It was usuall with the Apostles in their Epistles thus to stile him the Lord Iesus Rom. 1. 8. And he is said to be the one Lord Iesus Christ 1 Cor. 8. 6. A Prophetesse called him Lord anon after he was conceived even while he was in his mothers womb Luke 1. 43. Christ is Lord in sundry respects 1. As God In regard of his divine nature God said I am the Lord Exo 6. 2. 2. As the Sonne of God In regard of his Person For of the Sonne in relation to the Father it is said The Lord rained fire from the Lord Gen. 19. 24. 3. As God-man In regard of the hypostaticall union of Christs two Natures in one person Thus saith Thomas to Christ on earth My Lord and my God Joh. 20. 28. 4. As King of the Church In regard of that authority and dignity whereunto God hath advanced him I have set my King upon my holy Hill of Sion saith the Father to his Sonne Psa. 2. 6. God hath made him both Lord and Christ Act. 2. 36. On these grounds divine worship hath been yeelded unto him on earth as unto the Lord In his Infancy Mat. 1. 11. In his Man-age Mat. 8. 2. After his Resurrection Mat. 28. 9. In the time of his Ascention Luke 24. 52. And now also Christ being in heaven and sitting as Lord on his Throne is worshiped Rev. 4. 10. 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church Answerably all other divine respect is to be yeelded to him He is to loved with all the soul with all the heart with all the minde and with all the strength Accordingly is he to be feared admired adored called upon beleeved in served obeyed subjected unto praised for all things in all things glorified preferred before all advanced above all and every way esteemed as a Lord even our Lord the most high supream Soveraign over all §. 129 Of Christs Eternity THE Eternity of this Lord is further set out in this phrase In the beginning namely in the beginning of time so as that which was before that beginning was without beginning properly eternall Thus is the eternity of God manifested in the very first word of the holy Bible Gen. 1. 1. and the eternity also of the Son of God Ioh. 1. 1. He that in the beginning laid the foundation of the earth was before that foundation was laid and before that beginning In that respect saith the Sonne of God of himself The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was c. Pro. 8. 22 23. c. As the eternity of the Creator is by this phrase in the beginning intended so the plain contrary concerning creatures is expressed Creatures being
leaving any good undone or evilly performing the good which we take in hand For they are all expresly against the Covenant of Works 4. For all the effects of Gods wrath which fall on us ours or others in body or soul here or hereafter They are all caused by transgressing the Covenant of works 3. The Covenant of works giveth direction about two things especially 1. To acquaint our selves with that Covenant because it contains a perfect and everlasting rule of righteousnesse and sheweth what is good what evil what lawful what unlawful so as thereby we may learn what is the will of God Rom. 7. 12. It also setteth out sin to the life so as thereby we may know the horror thereof Rom. 7. 7. and 3. 20. 2. To examine our selves thereby Isaiah 8. 20. This is that glasse which will shew unto us every spot upon our soul. 4 That Covenant affords matter of gratulation in two especial respects 1. For Gods great and good respect to man in giving his Son to be our Surety who in our nature and in our stead even for us perfectly fulfilled that Covenant of works Rom. 8. 3. and endured to the full the curse which we had deserved that we might be freed from the same Gal. 3. 13. 2. For Gods special care over his Elect called by the Gospel and believing in Christ whom he hath freed from the Covenant of Works so as they are neither to be justified thereby for then would they not be justified at all nor yet to stand to the condemning doome thereof for then should we be all condemned 5. That Covenant gives us just ground of denying our selves For the Covenant of works plainly demonstrateth that there is nothing in us and that nothing can be done by us which may abide the tryall of that Covenant for nothing is done according to the rule thereof By it we may see that all our righteousnesses are as filthy raggs Isaiah 64. 6. And that all the World is guilty before God Rom. 3. 19. §. 45. Of the Covenant of Grace THe Covenant of Grace is Gods compact with Christ to save such as beleeve and repent That this Covenant may be the more distinctly and fully conceived I will endeavour to set forth 1. The Titles in Scripture attributed to it 2. The Authour of it 3. The procuring cause thereof 4. The Mediator in whom it was made 5. The time when it was made 6. The occasion of making it 7. The parties with whom it was made 8. The good that was promised therein â—… The duties required thereby 1â—… The ratification of it 1. The Titles given to it are in special foure 1. A Covenant of Peace So it is stiled Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God for Adams transgression caused enmity betwixt God and man But by this covenant that enmity is put away and peace made Hereupon the Mediator that caused that peace is stiled the Prince of Peace Isaiah 9. 6. and Christ is said to be our peace Eph. 2. 14. 2. A Covenant of Life Mal. 2. 5. for life even eternal life is the main thing promised in this Covenant 3. A Covenant of Salt Numb 18. 19. Salt maketh things long continue It here implies a perpetuity The perpetuity of this Covenant is in opposition to the Covenant of Works which was soon disanulled 4. An everlasting Covenant Isai. 55. 3. This sheweth the extent of the aforesaid perpetuity that it shall never have end Ier. 33. 20 21. 2. The Authour of this Covenant is God considered as a Father propitious 〈◊〉 ready to receive man though a transgressor into grace and savour Deut. 32. â—… Though there be the same Authour of the Covenant of Works and Grace yet in â—…aking the one and the other Covenant he may admit a double consideration The consideration of a Creator and Lord in the former but the consideration of a Father and Saviour in the latter 3. The procuring Cause was Gods free Grace Mercy and Compassion Gods 〈◊〉 pleasure and meer will was the cause of the former not any worth or deâ—… in man But now man was in misery in such misery as all the Creatures in the World were not able to deliver him The Lord thereupon pittyed man and in 〈◊〉 compassion entered into this other Covenant with him Ezek. 16. 4 5 6. c. 〈◊〉 doth much amplyfie this other Covenant of Grace 4. The Mediator with whom the Covenant of Grace was made is Christ Jesus God-Man for there was not only an infinite distance betwixt the Creator and creaâ—… as in mans first estate but also plain contrariety betwixt the pure holy righteous God and impure unholy unrighteous sinners so as God could not with clear evident and full satisfaction of justice enter into a Covenant immediatly with man faln without a Mediator neither could there be any other Mediator then Christ God-Man 1 Tim. 2. 5. 5. The time when this Covenant was first made was anon after the former Covenant was broken And it is observable that before the Judgement against the Man or the Woman was denounced this Covenant of Grace was entered into Gen. 3. 15. This God so ordered that man might be kept from despair upon hearing of the doom but that notwithstanding the Judgement he might have hope of pardon 6. The occasion which God took to enter into this Covenant of Grace was Mans transgression whereby both the infinite riches of Gods mercy was more magnifyed and also the unsearchable depth of his wisdom more manifested Had God made such an inviolable Covenant of Grace before man fell into misery nor his pitty not his justice nor his power nor his wisdom had been so manifested as now they are 7. The parties with whom God made the Covenant of Grace were sinners such as not only had deserved no favour from God as neither man in his innocency had but also had deserved the extremity of Gods wrath and indignation to be executed upon them This also doth much amplifie the Covenant of Grace 8. The good promised by this Covenant was 1. Freedom from all that misery whereinto man by sin had implunged himself 2. A greater degree of happinesse and a farre more glorious estate then that which was promised in the first Covenant This was by reason of Gods giving Christ to man and man to Christ By vertue whereof they are so united as Christ liveth in man here Gal. 2. 20. and man liveth with Christ for ever hereafter 1 Thes. 4. 17. 9. The duties required in this Covenant are faith and repentance Mark 1. 15. Faith is required to give evidence to the free grace of God for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us Iohn 1. 12. Repentance is required to give evidence to the purity of God who though he do freely
by Christ and an evidence thereof See Chap. 7. v. 25. § 104. Of setting down the exhortation in the plurall number and first person See Chap. 2. v. 1. § 4. This exhortation sheweth that the priviledge of approaching to God must be used by them for whom it is procured In the former verses it was shewed that this priviledge was procured See v. 19. § 53. Here he exhorteth to use it To stir us up the more carefully to use it we have 1. Christs invitation thus expressed Come unto me Matth. 11. 28. To refuse so gracious an invitation is a point of rebellion and folly 2. Gods propensity to reach out to them that come unto him the Scepter of his grace and favour Ahashuerus was not so gracious in this kinde to Esther Eâ—… 5. 2. as God is to believers It is noted of one of the Emperours of Rome that he never dismissed any that came to him for favour with a sorrowfull minde 3. There is a promise made to such to be accepted and satisfied Iohn 7. 37. 4. They may have assurance of sufficient grace Chap. 4. 16. 5. Their drawing neer to God is an evidence of Gods drawing them Ioh. 6. 44 45. 6. Salvation is restrained to those that come to God Chap. 7. 25. On these and other like grounds we may we must draw neere to God in all our needs on all warrantable occasions §. 63 Of drawing neere with the heart THere are sundry requisites here set down by the Apostle concerning the manner of our drawing neere The first is that it be with a true heart Of the heart and the divers acceptions thereof See Chap. 3. v. 8. § 79. Here it is put for the innermost part of man even for the whole soul yet the body is not excluded for we must glorifie God in our body as well as in our spirit 1 Cor. 7. 20. But it is that which must principally be done Without the heart there can be no drawing neare to God It is not sufficient to draw neare in body nor with lips and tongue unlesse it be with heart also Give me thine heart saith the Lord Prov. 23. 26. Whatsoever you do do it heartily or from the soul Col. 3. 23. This is Gods desire Deut. 5. 29. The heart is as a Queene that hath the command over all the other parts It is a a spring and as Gods secret close Hereof see more Chap. 3. v. 12. § 126. Hereby is discovered the folly of superstitious persons and of meere civill men Superstitious persons place all their piety in externall duties They seeme to draw neare to God but not with the heart Of these there are two sorts 1. Such as performe duties which God hath enjoyned but formally and with the outward man only as the Jews Isa. 1. 11 c. 2. Such as worship God by humane inventions Matth. 15. 9. Both these are abomination to the Lord who doth as little regard externall ordinances instituted by himself performed without the heart as he doth humane inventions Isai. 66. 3. The Pharisees against whom Christ denounced many woeâ—… failed in both these So do Papists in and by their latine service and formall Protestants who are like those that came and sat before the Prophet Ezek. 33. 31. Meere civill men are such as suppose all religion to consist in the externall duâ—…s of the second Table If they be just in their dealing true in their words bountifull in their works they think that they have done all that is required Yet the very Heathen have herein gone beyond many of them What reward can such look for of God Even Publicans may do the same Matth. 5. 45 46. §. 64. Of a true Heart TO the heart before mentioned the Apostle here addeth this epithite true and that to meete with the deceipt of Hypocrites who pretend that in heart they draw neare when in truth their heart is fast set upon Pride Covetousnesse and other corruptions Such are they who are stiled Hypocrites in heart Ioâ—… 36. 13. These are said to have a heart and a heart We translate it a double heart Psal. 12. â—… One is the pretence of a good heart The other is a plaine evill heart It is therefore said of those who did pretend no more then what he did intend that they were not of double heart David thereforefore setteth forth a true heart under this phrase the whole heart Such a heart must be presented to God as is evident by sundry other epithites tending to the same purpose and attributed to the heart as a pure heart Psal. 24. 4. A clean heart Psal. 73. 1. A sound heart Prov. 14. 30. A faithfull heart Neh. 9. 8. An honest good heart Luke 8. 15. Upright in heart Psal. 7. 10. A perfect heart Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart as uprightnesse in heart 1 King 3. 6. Singlenesse of heart Acts 2. 46. God is a searcher of the heart Acts 1. 24. Ier. 179. Great reason therefore that we draw neare unto him with atrue heart See more hereof Chap. 3. v. 12. § 26. This manifesteth the folly of hypocrites whose intents are different according to their different disposition 1. Some aime at the praises of men Matth. 6. 2. These are vaine glorious Hypocrites 2. Others aime at profit Matth. 23. 14. These are covetous Hypocrites 3. Others at mischiefe Ier. 41. 6. These are malicious Hypocrites Their sin is the greater in these and other like respects 1. They prefer man to God for if they did beare such respect to God as they do â—…o man they would labour to approve themselves to God which cannot be without a true heart Psal. 51. 6. 2. They delude and deceive men They make them judge amisse Man cannot brook to be mocked if therefore they knew the hypocrisie they would detest the Hypocrite 3. They carry about them an accuser a witnesse and a Judge This is their conscienc which oft proves very terrible Thus are they adversares to God to men and to their owne souls When hypocrites and profane persons shall meet together in hell for hell is their portion Matth. 24. 51. profane persons will insult over them and say where is the fruit of your drawing neere to God Of keeping the Heart See Chap. 3. v. 12. § 126. §. 65. Of drawing neere in full assurance of faith A Second virtue prescribed for a right manner of drawing neere to God is Faith which is here amplified by an especiall property thereof Assurance Of Faith in generall of the severall kinds thereof of the means of working encreasing and strengthning it and of other points thereabouts See the whole Armâ—… of God Treat 2. Part. 6 on Eph. 6. 16. Of Faith § 11. c. This text sheweth that Faith is an especiall means to make us fit to appear before God He that commeth to God must believe Heb. 11. 6. Heere of see more in