tament by nwn, that is, humbly to bow down ourselves or our souls unto God. The LXX render it constantly by προσκυνέω ; which is the word used in the New Testament unto the same purpose. The Latins expressed it usually by adoro. And those words, though of other derivations, are of the same signification with that in the Hebrew; and they do all of them include some external sign of inward reverence, or a readiness thereunto. Hence is that expression, 'He bowed down his head and worshipped;' see Psal. xcv. 6. And these external signs are of two sorts. (1st.) Such as are natural and occasional. (2dly.) Such as are solemn, stated or instituted.

(1st.) Of the first sort are the lifting up of our eyes and hands towards heaven upon our thoughts of him; and sometimes the casting down of our whole persons before him, which deep thoughts with reverence will produce. Outward instituted signs of this internal adoration are all the ordinances of evangelical worship. In and by them do we solemnly profess and express our inward veneration of him. Other ways may be invented to the same purpose, but the Scripture knows them not, yea, condemns them.. Such are the veneration and adoration of the pretended images of him, and of the host, as they call it, among the Papists.

This adoration is due continually to the person of Christ, and that as in the exercise of the office of mediation. It is due unto him from the whole rational creation of God. So is it given in charge unto the angels above. For when he brought the first-begotten in the world, he said, тρоσкʊvησάτωσαν αὐτῷ παντες ἄγγελοὶ Θεοῦ, that is, Dhs 52 15 ΠΑΠ 'worship him all ye gods;' Psal. xcvii. 7. Let all the angels of God worship him,' adore him, bow down before him; Heb. i. 6. See our exposition of that place; the design of the whole chapter being to express the divine honour that is due unto the person of Christ, with the grounds thereof. This is the command given also unto the church, 'He is thy Lord, and worship thou him;' Psal. xlv. 11.

A glorious representation hereof, whether in the church above, or in that militant here on the earth, is given us, Rev. v. 6-14. And I beheld, and, lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven

horns and seven eyes, which are the seven spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and fourand-twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the same four beasts said, Amen. And the four-and-twenty elders fell down and worshipped him that liveth for ever and ever.'

The especial object of divine adoration, the motives unto it, and the nature of it, or what it consisteth in, are here de clared.

[1st.] The object of it is Christ, not separately, but distinctly from the Father, and jointly with him. And he is proposed, 1st. As having fulfilled the work of his mediation in his incarnation and oblation; as a Lamb slain. 2dly. In his glorious exaltation,' in the midst of the throne of God.' The principal thing that the heathen of old observed concerning Christian religion, was, that in it, praises were sung to Christ as unto God.'

[2dly.] The motives unto this adoration are the unspeakable benefits which we receive by his mediation; Thou art worthy, for thou wast slain, and hast redeemed us unto God,' &c.

Hereon the same glory, the same honour, is ascribed unto

him as unto God the Father; blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.'

[3dly.] The nature of this adoration is described to consist in three things. 1st. Solemn prostration. And the four living creatures said, Amen. And the four-and-twenty elders fell down and worshipped him that liveth for ever and ever.' So also is it described, chap. iv. 10, 11. 2dly. In the ascription of all divine honour and glory, as is at large expressed, ver. 11-13. 3. In the way of expressing the design of their souls in this adoration, which is by the praises; they sung a new song;' that is, of praise, for so are all those psalms which have that title of a new song. And in these things, namely, solemn prostration of soul in the acknowledgment of divine excellencies, ascriptions of glory and honour with praise, doth religious adoration consist. And they belong not unto the great holy society of them who worship above and here below; whose hearts are not always ready unto this solemn adoration of the Lamb, and who are not on all occasions exercised therein.

And this adoration of Christ doth differ from the adoration of God absolutely considered, and of God as the Father, not in its nature, but merely on the account of its especial motives. The principal motive unto the adoration of God absolutely considered, is the work of creation, the manifestation of his glory therein, with all the effects of his power and goodness thereon ensuing. So it is declared, Rev. iv. 8—11. Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created.' And the principal motive unto the adoration and worship of God as the Father, is that eternal love, grace, and goodness, which he is the fountain of in a peculiar manner; Eph. i. 4, 5. But the great motive unto the adoration of Christ is the work of redemption; Rev. v. 12. Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.' The reason whereof is given, ver. 9, 10. For thou wast slain, and hast redeemed us unto God by thy blood, and hast made us unto our God kings and priests.' The adoration is the same, ver. 13. Blessing, and honour, and glory, and power, be unto him that sitteth upon

the throne, and unto the Lamb for ever and ever.' But the immediate motives of it are different, as its objects are distinct.

Herein no small part of the life of Christian religion doth consist. The humbling of our souls before the Lord Christ from an apprehension of his divine excellencies, the ascription of glory, honour, praise, with thanksgiving unto him, on the great motive of the work of redemption, with the blessed effects thereof, are things wherein the life of faith is continually exercised. Nor can we have any evidence of an interest in that blessedness which consists in the eternal assignation of all glory and praise unto him in heaven, if we are not exercised unto this worship of him, here on earth.

2dly. Invocation is the second general branch of divine honour; of that honour which is due and paid unto the Son, as unto the Father. This is the first exercise of divine faith, the breath of the spiritual life. And it consisteth in two things, or hath two parts. (1st.) An ascription of all divine properties and excellencies unto him whom we invocate. This is essential unto prayer, which without it is but vain babbling. Whoever cometh unto God hereby, 'must believe that he is, and that he is the rewarder of them that diligently seek him.' (2dly.) There is in it also a representation of our wills, affections, and desires of our souls, unto him on whom we call, with an expectation of being heard and relieved, by virtue of his infinitely divine excellencies. This is the proper acting of faith with respect unto ourselves; and hereby it is our duty to give honour unto the person of Christ.

When he himself died in the flesh, he committed his departing soul by solemn invocation into the hands of his Father, Psal. xxxi. 5. Luke xxiii. 4. Father, into thy hands I commit my spirit.' And to evidence that it is the will of God, that we should honour the Son, as we honour the Father, even as the Son himself in his human nature, who is our example, honoured the Father. He who first died in the faith of the gospel, bequeathed his departing soul into the hands of Jesus Christ by solemn invocation; Acts vii. 59. They stoned Stephen, tikaλoúμevov, solemnly invocating, and saying, Lord Jesus, receive my spirit.' And having by faith and prayer, left his own soul safe in the hand of the Lord Jesus, he adds one petition more unto him, wherewith he died, 'Lord, lay not this sin to their charge;'

ver. 60. Herein did he give divine honour unto Christ in the especial invocation of his name, in the highest instances that can be conceived. In his first request wherein he committed his departing soul into his hands, he ascribed unto him divine omniscience, omnipresence, love, and power. And in the latter for his enemies, divine authority and mercy to be exercised in the pardon of sin. In his example is the rule established, for the especial invocation of Christ for the effects of divine power and mercy.

Hence the apostle describeth the church or believers, and distinguisheth it, or them, from all others, by the discharge of this duty; 1 Cor. i. 2. With all that call on the name of our Lord Jesus Christ, both their Lord and ours.' To call on the name of the Lord Jesus expresseth solemn invocation in the way of religious worship. The Jews did call on the name of God. All others in their way called on the names of their gods. This is that whereby the church is distinguished from them all; it calls on the name of our Lord Jesus Christ.

He requires that as we believe on God, that is, the Father, so we should believe on him also, and therein honour the Son, as we honour the Father; John xiv. 1. The nature of this faith, and the manner how it is exercised on Christ, we shall declare afterward. But the apostle treating of the nature and efficacy of this invocation, affirms, that we cannot call on him in whom we have not believed;' Rom. x. 14. Whence it follows on the contrary, that he on whom we are bound to believe, on him it is our duty to call. So the whole Scripture is closed with a prayer of the church unto the Lord Christ, expressing their faith in him; Even so, come Lord Jesus;' Rev. xxii. 20.

6

There is not any one reason of prayer, not any one moe unto it, not any consideration of its use or efficacy, but der this peculiar invocation of Christ, a necessary duty. things in general are required to render the duty of incation lawful and useful. First, that it have a proper obSecondly, that it have prevalent motives and encouments unto it. These in concurrence are the formal and ground of all religious worship in general, and

in particular. So are they laid down as the founof all religion; Exod. xx. 2, 3. I am the Lord thy