Commentary on Hebrews

§. 27. Of confirming the Gospel to them that then lived.

ABout confirming the Gospel, this clause is added, to us. Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed: as he did before in the number of those whom he exhorted to give diligent heed to the Gospel: and to beware that they let not slip what they had heard, and whom he told, that they should not escape, if they neglected so great salvation.

From this expression, Confirmed to us by them that heard him, we may well infer that this Epistle was written in the Apostles days: yea and by one of the Apostles.

Of the Author of this Epistle, see the Title, §. 4.

But on the contrary, it is by many hence inferred, that neither Paul, nor any other of the Apostles, was the Author thereof, because he saith, that it was confirmed to them by the Apostles. Whence they gather, that the Penman hereof received not the Gospel from Christ: which Paul did ( Gal. 1. 12.) and all the other Apostles, Matth. 28▪ 20. Act. 1. 3.

Many Answers may be given to this Objection.

• 1. The two Greek pronouns of the first and ^d second persons plural, have so small a difference, and that in one only letter, as one may soon be put for the other. Judicious Beza saith that he hath oft noted this mistake. If therefore the second person plural were here put thus, was confirmed to you, that scruple is clean taken away.
• 2. This phrase Unto us, may be referred to the Time as well as to the Persons; as if it had been thus translated, until us, or to our days: implying that the Gospel from Christ's own preaching thereof, was confirmed by the Apostles to their very days.
• 3. The Apostle may use the first person, as he was a member of that mystical body, whereof they, to whom he wrote, were also members: and by virtue of that communion, include himself; though it did not in particular concern himself. Thus he puts himself in the number of those who shall be living at Christ's last coming, where he saith, WE shall not all sleep, (1 Cor. 15. 51.) yet he himself slept many hundred years ago. So 1 Thess. 4. 17.
• 4. The Gospel might be confirmed to Paul by other Apostles, though it was immediately revealed unto him by Jesus Christ: Not that that confirmation wrought in him any greater assurance of the truth thereof: but that it established the Church more therein, by the mutual consent of other Apostles with him: to this purpose saith the Apostle, I communicated unto them the Gospel, &c. least by any means▪ I should run, or had run in vain, Gal. 2. 2.
• 5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles. Thus might the Gospel be confirmed, not only to other believers, but also to the Apostles themselves: even by the miracles which they themselves and others also did. To this purpose tends the prayer of the Apostles, Act. 4. 29. 30.
• 6. The words do not necessarily imply that the Penman of this Epistle; or any other person was confirmed: but rather that the Gospel itself was confirmed. Hereof see §. 25.

§. 28. Of God working miracles.

THe Apostle yet further proceeds in setting down another confirmation of the Gospel. It was first preached by Christ: then confirmed by the Apostles: and now again by God himself: Namely by such Divine works as could not be performed, but by a Divine power, the very power of God. For God hath restrained the power of all creatures within a compass. They cannot do anything above or beyond the course of nature, much less against it. This prerogative the Lord of nature hath reserved to himself: That men may see and know and consider, and understand together that the hand of the Lord hath done this, Isa. 41. 20. The things which are impossible with men, are possible with God, Luke 18. 27. For with God all things are possible, Mark 10. 27. Nothing shall be impossible with him, Luke 1. 37.

As God can and doth daily work by means; so, when it pleaseth him, he can work without means, by extraordinary means, and by contrary means.

• 1. Without means God made the world, Gen. 1. 3. Psal. 33. 9. Moses remained alive forty days and forty nights, and neither eat bread nor drank water, Deut. 9. 9. So Elijah, 1 King. 19. 8. And Christ, Matth. 4. 2.
• 2. The extraordinary means which God hath used, have been manifold; as
  • 1. In the very thing itself or kind of means. Manna wherewith the Lord fed the Israelites forty years together, was a grain that fell from heaven, Exod. 16. 4, &c. the like was never heard of before, or since.
  • 2. In the quantity of the means. The meal and oil wherewith the Prophet Elijah and the widow of Zarephah and her household were nourished for three years together, was in the kind of it ordinary: but that so little meal as could make but one little cake, and so little oil as was but sufficient for that cake, should feed so many, so long, was extraordinary and miraculous. The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men, beside women and children, Matth. 14. 17, &c.
  • 3. In the quality of the means; that Daniel and his three companions, should for three years feed on pulse only, and drink water only, and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end, was also miraculous, and appeared to be an especial work of God, Dan. 1. 5, &c.
  • 4. In the manner of providing means; that Ravens should be Elijah's Caters, constantly to provide him bread and flesh in the morning, and bread and flesh in the evening, was extraordinary, 1 King. 17. 6. So also that water, upon striking of a Rock with Moses his Rod, should flow forth and run like a River, Exod. 17. 6. Psal. 105. 41.
• 3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace, was against means, or by contrary means; for fire is an ordinary means to consume things cast thereinto, Dan. 3. 27. The like may be said of Daniel's preservation in the Den of Lions, Dan. 6. 22.

All these, and other like works, that are beyond the course of nature, are done by God himself. Of them all it may be said, This is the finger of God, Exod. 8. 19.

§. 29. Of creatures disability about miracles.

SUndry Objections are made against the foresaid truth: but they may all easily and readily be answered.

Obj. 1. Christ in the days of his flesh wrought miracles.

Answ. Christ in the lowest degree of his humiliation retained his Divine dignity, and ever remained to be true God; One with the Father, John 10. 30. He being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, Phil. 2. 6, 7. What thing soever the Father doth these also doth the Son likewise, John 5. 19. Christ by his miracles proved himself to be true God, Matth. 9. 6. This therefore confirmeth the point: that Christ the true God wrought miracles.

Obj. 2. Prophets, Apostles and others who were mere men, wrought miracles, as Moses, (Exod. 4. 8.) Elijah, 1 King. 17. 21, 22. Elisha, (2 King. 4. 25.) All the Apostles, Matth. 10. 1.

Answ. God wrought those miracles by them. They were but God's Ministers and instruments therein. Peter acknowledges as much, Act. 3. 12, 16. Thereupon Peter, when he miraculously cured Aeneas, thus saith unto him, Aeneas, Jesus Christ maketh thee whole, Act. 9. 34.

Obj. 3. Wicked men have wrought miracles, as Judas, Matth. 10. 1, 4. And such as followed not Christ, Luke 9. 49. And they of whom Christ saith, Depart from me ye that work iniquity, Matth. 7. 22, 23.

Answ. God may and oft doth use wicked men to confirm his truth by miracles, as well as to preach it.

Obj. 4. Miracles may be wrought against the truth: For in the Law it is said, If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign or a wonder; and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other God's, thou shalt not hearken, Deut. 13. 1, 2, 3.

Answ.

• 1. In the Text there is only a supposition made, If there be: which doth not necessarily imply that such a thing may be.
• 2. There may be signs and wonders done, which are not true miracles.
• 3. Their foretelling of a thing may be upon mere conjecture: as Fortune-tellers guess at things to come. But herein is nothing extraordinary.
• 4. God may work by such evil instruments, in such an evil cause, to try whether his people will be drawn by any means from a known truth. This may seem to be implied in these words, For the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul, Deut. 13. 3.

Obj. 5. The Sorcerers in Egypt wrought miracles. For it is said that they also did in like manner with their enchantments, Exod. 7. 11, 12, 22. & 8. 7. they did as Moses had done before: they turned the Rod into Serpents, and water into blood; and they brought abundance of Frogs.

Answ. In outward appearance there was some likeness betwixt the things which Moses did, and which the Sorcerers did: but in the truth and substance of the things there was a very great difference.

The things which Moses did were true and proper miracles: but the things which the Sorcerers did they did only appear unto man's eye to be so. For the devil can present to the eye of man shows and shapes of such things as indeed are not. But suppose that the things which the Sorcerers pretended, were real; that there were true Serpents, true Blood, true Frogs, the devil might secretly bring from other places such things, and present them before Pharaoh, and before them that were present with him: And this not above, much less against the course of Nature.

Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead; 1 Sam. 28. 11, 12.

Answ. That which appeared to be like unto Samuel, was not Samuel himself, but the devil presented unto Saul a shape like unto Samuel: in which the devil himself spake unto Saul. Though he pretended to foretell things future: yet he did it but by guess. He saw the Philistines very well prepared; and he observed that God had utterly forsaken Saul: and thereupon took the boldness to foretell, that the Lord would deliver Israel into the hand of the Philistines, and that Saul and his sons should be with Samuel, who was then dead: that is, they should be dead also, 1 Sam. 28. 19.

Obj. 7. S ^t Paul saith that the coming of Antichrist is after the working of Satan, with all power, and signs, 2 Thess. 2. 9.

Answ. In the next clause it is added, and lying wonders. This last clause shows that the signs before mentioned were but counterfeit, not true miracles.

Papists, who are the Antichristians, do exceed above all others in counterfeting miracles, which are but plain deceits and illusions.

It remains, notwithstanding all that hath been or can be Objected, that God alone doth true miracles. Whatsoever the Lord pleased, that did he in heaven, and in the earth: in the seas and all deep places, Psal. 135. 6. and so can he still do.

While we have God for our God, we need not fear, nor faint by reason of any danger or want for means: but when we know not what we do, to lift up our eyes upon him, (2 Chron. 20. 12.) And in faith to say, God will provide, Gen. 22. 8. we ought on this ground to be of the mind of those three faithful servants of God, who by a King were threatened with a burning fiery furnace, and say, Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us. Psal. 46. is worthy our serious and frequent meditation for this purpose. It is by many styled, Luther's Psalm; because Luther oft said it and sung it, especially in the time of any trouble. So trust to the power of God in all straits, as ye subject to his Will: and prescribe no means to him: but refer the manner of working to his Wisdom. For he hath said, I will never leave thee nor forsake thee, Heb. 13. 5.

§. 30. Of God's bearing witness to his Word by his Works.

OF those works, which could not be done but by God himself, it is said, that God did bear witness thereby. For such works do evidently demonstrate that such a word is Divine, God's words sent from God himself. The greater the works are, the more excellent and more sure is the word that is ratified thereby.

To bear witness to a thing is to confirm the truth of it.

The word which the Apostle here useth is a double compound. The simple verb signifieth to witness a thing: John 1. 7. The compound, to add testimony to testimony: or to add a testimony to some other confirmation, as 1 Pet. 1. 12. The double compound, to give a joint testimony: or to give witness together with another. So much signifies another like Greek compound, used by the Apostle, Rom. 8. 16. and translated, bear witness with.

Thus God by his works did witness with his Son, and with his Apostles to that Gospel which they preached. God's works give a most clear and sure evidence to that for which they are wrought or produced. When the people saw how God had led them through the depths, and how the waters had covered their enemies, then they believed his words, Psal. 106. 9, 11, 12. When others saw the fire that upon Elijah's prayer fell from heaven, they fell on their faces and said, The Lord he is God, The Lord he is God, 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah, she said, Now by this I know, that thou art a man of God, and that the word of the Lord in thy mouth is truth, 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ, We know that thou art a Teacher come from God, for no man can do these miracles that thou doest, except God be with him, John 3. 2. When the Jews had seen the miracle that Jesus did, they said, This is of a truth that Prophet that should come into the world, John 6. 14 On this ground doth Christ oft produce his works to witness who and what he was, The works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me, saith Christ, John 5. 36. And again, The works that I do in my Fathers Name, they bear witness of me: Thereupon he addeth, Though ye believe not me, believe the works, John 10. 25, 38.

This witness that God hath given, gives good evidence of his special care over his Church, in that he laboreth so much to establish her in the Word of Salvation▪ For he thought it not enough to have the Gospel once published, though it were by his Son: or to have it further confirmed by other witnesses, and those many: but he further addeth other witnesses, even his own Divine Works; which may well be accounted witnesses, for they have a kind of voice: according o that which the Lord himself saith, It shall come to pass if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the later sign.

Papists upon this kind of witness by miracles, do exceedingly insult against Protestants, and that in two especial respects.

• 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines.
• 2. In regard of the want of miracles among Protestants: whence they infer, that we have neither true Church nor true Ministry.

To the first ground of their insultation, I Answer, that they prove themselves thereby, if at least the kind of their miracles be thoroughly examined, to be plain Antichristians. For whosoever shall judiciously read their Legends and Authors that have written of their miracles, shall find them so ridiculous, as they plainly appear to be lying wonders. And the Apostle saith, that the coming of Antichrist is after such a manner, 2 Thess. 2. 9.

As for the other part of their insultation, I Answer, that we have all the miracles that Christ and his Apostles did to confirm our Church, our Ministry and Doctrine. For our Church is built upon Christ the chief corner stone; and upon that Foundation which his Apostles laid. And our Ministry is according to the order which Christ and his Apostles have ascribed unto us: and our Doctrine is the same which Christ and his Apostles preached. What need we then any other Confirmation then that which is here set down by our Apostle. Indeed if we joined new Articles of Faith, or preached another Gospel then they did, or had another way of Ordaining Ministers then they have warranted unto us, miracles would be necessary for confirming such new things.

§. 31. Of Signs, Wonders and Miracles.

THe means whereby God did bear witness to the Gospel, are set out in four words; Signs, Wonders, Miracles, Gifts. The three former set out the same things.

• 1. Signs according to the notation of the word, imply such external visible things, as signify and declare some memorable matter which otherwise could not be so well discerned: nor would be believed. We would see a sign from thee, say the Pharisees to Christ, Matth. 12. 38. And they desired him that he would show them a sign, Matth. 16. 1.

  These two words, See, Shew, imply that a sign is of some external visible thing that may be shown and seen. And extraordinary it must be, because it useth to be for confirmation of some secret and Divine matter. Thus the Pharisees would have a sign from heaven, Matth. 16. 1. which must needs be extraordinary. Thereupon signs and wonders are oft joined together, as John 4. 48. Acts 2. 43. & 4. 30. & 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signs, they translate it, miracles, as Luke 23. 8. John 2. 11. & 3. 2.

• 2. The Greek word translated wonders, is used by all sorts of Authors for some strange thing, that may seem to foretell some other thing to come. I will show wonders in heaven, saith the Lord, Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt, in the red Sea, and in the Wilderness, are set out under this word wonders, Acts 7. 36. Our English doth fitly translate the Greek word, wonders, by reason of the effect, they cause wonder: and by reason of the strangeness of them, they are wonderful, Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle, according to the notation of the Latin word, whence it is taken, signifieth a matter of wonder.
• 3. The Greek word here translated miracles, properly signifieth powers. It is derived from a Verb that signifieth to be able. This word in the singular number is put for a man's ability, Matth. 25. 15. for his strength, 2 Cor. 1. 8. And also for strength in the Son, (Rev. 1. 16.) And in sin, 1 Cor. 15. 56. It is also put for virtue in one, Mark 5. 30. And for the power of man (1 Cor. 4. 19.) of a Prophet, ( Luke 1. 17.) of the spirit, ( Eph. 3. 16.) of Christ, (2 Cor. 12. 9.) and of God, Matth. 22. 29. In the plural number it is put for Angels, ( Rom. 8. 38. 1 Pet. 3. 22.) which excel in strength, Psal. 103. 20. And for the firm and stable things in heaven, Matth. 24. 29. And for extraordinary works. Hereupon they are styled in our English Mighty deeds, (2 Cor. 12. 12.) Mighty works, (Matth. 11. 20, 21, 23.) Wonderful works, Matth. 7. 21. and frequently, as here in this Text, Miracles, Acts 2. 22. & 19. 11. 1 Cor. 12. 10, 28, 29. For miracles (as hath been shown, §. 28.) cannot be wrought but by an extraordinary power, even the power of God himself. Fitly therefore is this word powers used to set out miracles: and fitly is it here, and in other places, translated miracles.

§. 32. Of the distinction betwixt Signs, Wonders, Miracles.

SOme distinguish these three words into three sorts of miracles: each exceeding others in their greatness, or degrees: as

• 1. Signs, the least kind of miracles, as •… ealing diseases.
• 2. Wonders, a greater kind, as opening the eyes of the blind, ears of the deaf, giving speech to the dumb, and other like, which cause wonder.
• 3. Powers, or miracles the greatest kind of them: as giving sight to the born blind, raising the dead, even one four days dead, and dispossessing the devil.

This distinction is too curious. For every true miracle requires a Divine and Almighty power: and to the Lord it is as easy to give sight to him that was born blind, as to restore it to him that had it before. There is no restraint to the Lord to save by many or by few, 1 Sam. 14. 6.

Besides the Penmen of the New Testament do promise •… uously use these words for the same things. Sometime all sorts of miracles are comprised under signs, John 20. 30. Sometimes under Powers, and translated mighty works, Matth. 11. 20. Sometimes under signs and wonders, as Acts 2. 43. And sometimes under all the three words that are here mentioned, as Acts 2. 22. 2 Cor. 12. 12.

I suppose that all these three words may have reference to the same mighty works.

This variety of words setteth out the divers properties of the same things.

Signs show that they must be external and visible, that they may the better signify and manifest some other thing, not so visible.

Wonders show that by reason of the strangeness of them, being above or against the course of nature, they cause wonder.

Powers (here translated miracles ) show that they are done by an extraordinary and Almighty power.

•… Thus the same extraordinary things were in the Old Testament set out by divers words, as Dreams, Visions, Revelations. Dreams, because men in their sleep dream of them. Visions, because some visible objects were represented to them. Revelations, because God thereby revealed some unknown matter to come. Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter days in a dream by visions, Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels, rather then several persons, as hath been shown, Chap. 1. §. 85.

§. 33. Of a Miracle.

A Miracle, according to the notation of the Latin word, from whence this English word is taken, signifieth such a thing as causeth wonder, or is in itself wonderful. In the common use of it, it signifieth a wonder in the highest degree: which ariseth from something that is supernatural.

From the forementioned three words, and the end of setting them down here, this description of a miracle may be raised.

A miracle is a visible, wonderful work, done by the Almighty power of God, above, or against the course of nature, to confirm some Divine truth.

• 1. A miracle is a work or a true act: not a mere show or appearance of that which is not. Herein it differs from such an appearance as was represented to Saul, 1 Sam. 28. 12. And from all juggling delusions: Such as the Sorcerers of Egypt used, Exod. 7. 11, 12. & 8. 7.
• 2. It is a visible work: such an one as men may see, and thereupon be moved therewith, as the Israelites were, 1 King. 18. 39. The pretence of transubstantiation, wherein no visible alteration of the creature is to be seen, is against the nature of a miracle, which is a sign.
• 3. It is above the course of nature, or against it. Herein lieth the very form of a miracle: whereby it is distinguished from other wonders, which may be extraordinary, though not simply supernatural: such as the second beast did, Rev. 13. 13.
• 4. It is done by the Almighty power of God. No man, no Angel, whether good or evil, can alter the course which the Creator hath set to his creature. That power God hath reserved to himself. Pretended miracles wrought by the power of the devil, are but pretended.
• 5. The proper end of a true miracle is to confirm a Divine truth: this was proved before, §. 30. All the miracles boasted of by Papists, for proof of any of their heretical and idolatrous positions, or practices, are counterfeit.

§. 34. Of the diversity of Miracles.

THe miracles whereby the Gospel was confirmed are here said to be divers. This may be referred to the multitude of them. For though very many of them be registered in the New Testament: yet it is said that Christ did many other signs, John 20. 30.

To the multitude of Christ's miracles may this also be applied, There are many other things which Jesus did, the which if they should be written everyone, I suppose that even the world itself could not contain the books that should be written, John 21. 25.

But this word divers, hath reference most properly to the different kind of miracles: as, curing diseases, restoring senses and limbs, raising the dead, dispossessing devils, &c.

This word is attributed to such things as are many in their number, and various in their kinds, as to pleasures, Titus 3. 3. To lust, 2 Tim. 3. 6. To doctrines, Heb. 13. 9. To temptations, James 1. 2. yea and to such diseases as Christ cured, Matth. 4. 24. All these are said to be divers: and they are every way so divers, as neither the number, nor the several kinds of them can be reckoned up.

Concerning the diversity of miracles, whereby the Gospel was confirmed, God had therein respect to men's backwardness in believing, and to the manifold oppositions against the Gospel. If a few miracles would not serve the turn, there were many: If this or that kind of miracles wrought not on men, yet other kinds might: according to that which is recorded of the divers signs which God commanded Moses to show, It shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign, and it shall come to pass, if they will not believe also these two signs, that thou shalt take of the water of the River, and pour it upon the dry Land, and it shall become blood, Exod. 4. 8, 9.

Though Pharaohs heart were out of measure hard, and by nine several plagues was not moved to let Israel go, yet by another which was divers from all the rest, he was moved, Exo. 12. 30, 31. Many blows, especially with divers hammers one heavier then another, will drive a great spike up to the head into such a rough piece of timber, as a few blows with one light hammer could not make entrance thereinto.

It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said, When Christ cometh will he do more miracles then these which this man hath done? Joh. 7. 31.

This is one end why God in all ages hath furnished his Church with variety of Ministers, endued with divers gifts, that the Church might be more edified thereby; When Barnabas a Son of consolation Act. 4. 36. little moves people; Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man, and mighty in the Scriptures, and fervent in the Spirit, may much help such as believe through grace, and may convince gainsayers, Act. 24, 25, 27, 28.

§. 35. Of the gifts of the holy Ghost.

THe fourth means whereby God confirmed the Gospel, were gifts of the holy Ghost: that is, such gifts as the Spirit of God wrought in men.

The Greek word here translated gifts, properly signifieth divisions, or distributions. This very word in the singular number, is translated, dividing asunder, Heb. 4. 12.

Another word, derived from the same root that this is, is translated a divider, Luk. 12. 14.

The Verb signifieth to divide, (as where it is said of Christ, He divided the two fishes among them, Mark 6. 41.) or to distribute, as where it is said, God hath distributed to every man, 1 Cor. 7. 17. So 2 Cor. 10. 13.

Now the Church being as a body consisting of many members, the holy Ghost doth divide and distribute gifts needful for the whole body, to, and among the several members thereof: to one, one gift; to another another, 1 Cor. 12. 8, &c. Hence in Greek they are called divisions or distributions: and because they arise not from ourselves, but are given by another, and that most freely, they are not unfitly translated gifts.

In other places another word is used to set out the very same things that are here intended; and it properly signifieth free gifts, Rom. 12. 6.

The word that signifieth distributions, is here translated gifts: because they confirm the Gospel (which is the main end why mention is here made of them) as they are gifts extraordinarily given by the holy Ghost.

Ghost is an ancient English word, that signifieth the same thing that spirit doth. The word that in Greek signifieth spirit, is oft translated ghost: especially when it is spoken of the departing of a man's soul or spirit from his body. Of Christ it is said, He gave up the Ghost, Matth. 27. 50 John. 19. 30.

He that here and in many other places is called holy Ghost, is also called holy Spirit, Luk. 11. 13. Ephes. 1. 13. & 4. 30. Here the third person in sacred Trinity is meant.

This Epithet Holy, is attributed to the Spirit;

• 1. In regard of his divine property: in which respect the Father ( John. 17. 11.) and Son also is styled holy, Acts 4. 27, 30.
• 2. In regard of his special function, or operation, which is to make holy. In this respect he is called the Spirit of holiness, Rom. 1. 4. and sanctification is appropriated unto him, 2 Thes. 2. 13. 1 Pet. 1. 2.

Of the holy Ghost, See more Chap. 3. ver. 7. §. 74.

Though every good gift be of the holy Ghost (Gal. 5. 22.) yet here such extraordinary gifts as in the Apostles times were conferred on any, are especially meant. Such as were before Christ's exhibition foretold, Joel 2. 28, 29. And after Christ's ascension were abundantly poured out, Acts 2. 4.

That extraordinary gifts are here intended, is evident, in that they are here joined with Signs, Wonders and Miracles: and because they are brought in for the very same end: namely for confirmation of the Gospel.

Those Miracles were extraordinary; and gave evident proof of the divine calling of them who were endued therewith, and of the divine truth of that doctrine for which they were given.

By the gifts of the holy Ghost poured on them, who, on the day of Pentecost, were assembled together, an Apostle proves to the Jews, that, that Jesus whom they had crucified, was both Lord and Christ, Acts 2. 33, 36. By like gifts did he confirm the calling of the Gentiles, Acts 11. 15, 16, 17.

Those gifts were divers as well as the miracles before mentioned. This is particularly exemplified, 1 Cor. 12. 4, &c. They are distributed into three general heads,

• 1. Gifts.
• 2. Administrations.
• 3. Operations.

• 1. Under Gifts, are comprised such abilities, as the Spirit freely giveth unto men, to perform the duties of their functions. Of these gifts the Apostles reckoneth up sundry particulars; as wisdom, knowledge, faith, &c.
• 2. Under Administrations, are comprised such callings and functions as God hath ordained for the good of his Church. Of these sundry kinds are reckoned up, 1 Cor. 12. 28.
• 3. Under Operations, such fruits and effects as issue from the fore-named gifts, well employed, in men's several functions. The notation of the word intimates as much.

§. 36. Of the difference betwixt the wonders under the Law and under the Gospel.

THere were indeed at the delivery of the Law, thunder and lightning, and other great signs, distinctly set down, Exod. 19. 16, &c. & Heb. 12. 18, &c. Moses also did very great wonders, Deut. 34. 11, 12. Psal. 78. 12, &c. Acts 7. 36. So did other Prophets; especially Elijah and Elisha. But the Gospel was confirmed with more and greater miracles, John. 7. 31. & 9. 32. & 15. 24.

The miracles which Christ did, excelled all the miracles done before him, in five especial respects.

• 1. In the ground or power of doing them: For Christ did what he did by his own power, in his own name, Mark 1. 27. & 2. 5, 6, &c. but others did their great works by power received from God, and in the name of the Lord. The Lord sent Moses to do all the signs and wonders which he did, Deut. 34. 11.
• 2. In the very matter and kind of works which Christ did. Never any restored sight to one that was born blind, but Christ, John. 9. 32. This very work was greater then all the works that Moses did in Egypt, the red Sea and wilderness: and then the standing still of the Sun and Moon upon Joshua's prayer, Josh. 10. 12, 13. Or then the Suns going back at Isaiah's prayer, 2 King. 20. 11. Or then the miracles done by the ministry of Elijah and Elisha. For in these and other miracles recorded before Christ's time, there was but an alteration of the ordinary course of nature: but in giving sight to a man that never had sight before, was a new creation▪ Besides we never read of any devils dispossessed before Christ's time. This is most certain, that never any raised himself from the dead by his own power, before Christ; but herein Christ declared himself to be the Son of God with power, Rom. 1. 4.
• 3. In the manner of working his great works. Christ did what he did with authority and command, Mark 1. 27. & 2. 11. & 5. 41. others did what they did with prayer and submission to God's will, 1 King. 17. 20. 2 King. 4. 33. & 5. 11.
• 4. In the end. Christ's end in working miracles, was to set out his own glory, together with his Fathers: to show that he was the Son of God, true God, Mark 2. 10. and that men might be brought to believe in him. This is evident by the question which Christ propounded to the man that was born blind and had sight given him by Christ. The question was this, Doest thou believe on the Son of God? Joh. 9. 35. The Prophets did what they did with respect to God alone; and to show, that what they did or spake, was by commission from the Lord, 1 King. 18. 36. 37.

• 5. In the extent. Christ's cures of many men's bodies extended also to the cure of their souls: This is evident by the pardon of sin which he gave to the man whom he cured of his Palsy, Matth. 9. 2. and also by this exhortation to another man whom he cured, Behold, thou art made whole; sin no more, Joh. 5. 14.

  But the gifts of the holy Ghost which are here mentioned, do beyond all exception demonstrate, that the Gospel had a greater confirmation then the Law, because never were such gifts given before Christ's time. Of these gifts see §. 35.

§. 37. Of God's will in ordering works and gifts.

THe forementioned diversity of miracles and distribution of gifts, were ordered and disposed according to the will o •… God. This act of distributing is attributed to God (1 Cor. 7. 17.) to his Son (Ephes. 4. 7.) and to his Spirit, 1 Cor. 12. 11. And for kind, number and measure of gifts, all are ordered by the will of this one God, according to his own will, not another's: the Greek word intends as much.

The will of God is that rule, whereby all things are ordered, that he himself doth; and whereby all things ought to be ordered, that creatures do.

Hereupon God's will is distinguished into his secret and revealed will. This distinction is grounded on these words, The secret things belong unto the Lord our God▪ but those things that are revealed belong unto us, Deut. 29. 29.

The secret will of God is called his counsel, Isa. 46. 10. the counsel of his will, Eph. 1. 11.) his purpose (Rom. 8. 28.) his pleasure (Isa. 46. 10.) his good-pleasure (Ephes. 1. 9.) the good pleasure of his will (Ephes. 1. 5.)

The other is commonly called God's Word, and that after the manner of men: because the ordinary means whereby men make known their minds, is the word of their mouth, therefore the revelation of God's will is called God's word: whether it be by an audible voice from God himself, as Matth. 3. 17. or by the ministry of Angels, ver. 2. or by the ministry of men, Hos. 1. 2.

This is also called the good and acceptable, and perfect will of God, Rom. 12. 2.

This revealed will of God, is that which is principally intended in the second Petition of the Lord's prayer.

Here God's secret will is meant. This is that supreme and absolute will of God, by which all things are, and without which nothing can be, Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34.

This is God's only rule: He hath nothing else to regulate any purpose or act of his, but his own will. As therefore he disposeth all things▪ so in special the gifts of the holy Ghost, according to his will. See verse. 9. §. 78. and Chap. 6. verse. 17. §. 130.

The grounds following do demonstrate the equity hereof.

• 1. God is the fountain whence all gifts flow: Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, James 1. 17. All are his. Hereupon he thus presseth his right against such as were not contented with that portion which he gave them, Is it not lawful for me to do what I will with mine own? Matth. 20. 15.
• 2. God is the most supreme Sovereign over all; He is the Lord and Master of all, He therefore hath power to order the places, and duties, and parts of all, as he pleaseth, according to his own will: In reference hereunto thus saith David, The Lord God of Israel chose me before all the house of my Father, to be King over Israel forever: For he hath chosen Judah to be the Ruler: and of the house of Judah, the house of my Father: and among the sons of my Father, he liked me to make me King over all Israel: and of all my sons, he hath chosen Solomon my son to sit upon his Throne, &c. 1 Chron. 28. 4, 5.
• 3. God is the wisest of all. He is wise in heart (Job 9. 4.) yea mighty in wisdom▪ (Job 36. 5.) his understanding is infinite, Psal. 147. 5. He is only wise, Rom. 16. 27. He therefore best knoweth what is fittest for everyone; and he is fittest to order it according to his will.
• 4. God's will is the rule of righteousness. Whatsoever is ordered thereby, and agreeable thereto is righteous: and whatsoever cometh from it, is altogether righteous. The Lord is righteous in all his ways; His ordering therefore of matters must needs be according to right and equity.
• 5. The Lord fitteth gifts and functions one to another▪ Such gifts as are needful for such a function; and such a function as is fittest for 〈◊〉 〈◊〉 . The Lord gave talents to every of his servants, according to his several ability, Mattl. 25. 15. and having called Bezaleel to the work of the Tabernacle, he filled him with the Spirit of God in wisdom and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, Exod. 31. 2, 3, &c.

This teacheth us everyone to be content with our own measure which God hath proportioned to us, for we may be assured thereupon that it is the fittest and best for us. Hast thou a small measure? bear it patiently, that measure is fittest for thee. Hast thou a great measure? use it conscionably, that is fittest for thee. If thou grudgest, thou grudgest against the most high, wise, righteous God, the fountain of all blessings. Remember Aaron's and Miriams fault, and God's answer thereto, Numb. 12. 2, 8. Let the consideration hereof, suppress in thee all murmuring and repining, against that measure which others have received.

Object. We are exhorted earnestly to covet the best gifts (1 Cor. 12. 31.) and to seek to excel (1 Cor. 14. 12.) and to grow up in all things, Ephes. 4. 15.

Answ. None of these, nor any such like exhortations are contrary to Christian contentedness. For

• 1. Though a man covet a more excellent gift then God hath ordained for him, yet when he seeth that God hath bestowed such and such a gift upon him, less then his desire, he may quietly subject himself to God's wise disposition, and rest contented therewith: For the will of God being now made known unto him, he may persuade himself, that the gift he hath is best For him.
• 2. Seeking to excel, is not ambitiously to strive for the highest places and greatest offices in the Church (as Di •… trephes did, 3 John. ver. 9.) but everyone to strive in his one place, to do most good in God's Church. This therefore is the full exhortation, Seek that you may excel to the edifying of the Church, 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us, and of the parts which he hath given us.
• 3. A Continuall growth in grace is no more opposite to Christian contentedness, then the growth of the little finger is to the place wherein it is set. Growth and contentedness may well stand together: yea they always go together. Growth in grace received, showeth our good liking thereof: and that we think it the fittest for us: and are thereupon stirred up to nourish and cherish it, to keep it from decay, and to increase it more and more.

§. 38. Of the resolution of the 2 ^d , 3 ^d and 4 ^th verses of the second Chapter.

THe sum of these verses is, A motive to enforce a diligent heeding of the Gospel. Two general points are to be observed:

• 1. The Inference.
• 2. The Substance.

The Inference is in this causal particle, FOR.

The Substance setteth out an argument from the less to the greater.

In laying down that argument, we are to observe;

• 1. The manner of propounding it.
• 2. The matter whereof it consisteth.

The manner is by way of supposition; in this conditional particle IF.

The matter declares the two parts of the Argument.

The Argument is comparitive.

• The first part thereof setteth out, Just vengeance on transgressors of the word of Angels. This is the Less, ver. 2.
• The second part setteth out greater vengeance on transgressors of the Gospel, ver. 3, 4.

In the former we have:

• 1. A description of that whereupon vengeance was executed.
• 2. A declaration of the kind of vengeance.

The thing described is set out:

• 1. By the means of making it known, The word spoken.
• 2. By the ministry thereof, by Angels.
• 3. By the steadfastness of it, was steadfast.

In the declaration of the vengeance is set down:

• 1. The fault.
• 2. The punishment.

The fault is expressed in two kinds:

• 1. Transgression.
• 2. Disobedience.

Both these are manifested by their extent: in this particle every.

The punishment is set uut:

• 1. By the kind of it, Recompence of reward.
• 2. By the equity of it, in these two words, just, received.

In the second part of the comparison we are likewise to observe:

• 1. The manner of setting it down, by an interrogation, How?
• 2. The matter. Herein is declared
  • 1. The judgment.
  • 2. The cause thereof.

In the judgment are noted:

• 1. The Persons liable thereunto, in this Pronoun of the first person plural, WE.
• 2. The kind of judgment is expressed in this word, escape.

The cause, is

• 1. Propounded.
• 2. Aggravated.

In the Proposition there is noted:

• 1. The act wherein the sin consisteth, neglect.
• 2. The object. Which manfesteth:
  • 1. The benefit neglected, Salvation.
  • 2. The excellency of that benefit, so great.

The aggravation thereof is manifested:

• 1. By the publication of that salvation.
• 2. By the ratification thereof.

The publication of salvation is here commended by the▪ principal author thereof: Who is set out,

• 1. By his dignity, The Lord.
• 2. By his Ministry. Herein is expressed:
  • 1. The kind of it, in this word spoken.
  • 2. The pr •… heminence of it, at first began.

The ratification is there expressed, was confirmed. About which is further set down.

• 1. The persons that confirm it.
• 2. The means whereby it was confirmed.

The persons admit a double consideration:

• 1. Who confirmed it.
• 2. To whom it was confirmed:

The persons confirming it were:

• 1. Men.
• 2. God.

The men were such as heard Christ.

The persons to whom they confirmed it, are expressed in this Pronoun of the plural number and first person, us. To us.

The other person confirming is set out:

• 1. By his title GOD.
• 2. By the kind of ratification, bearing them witness.

In setting down the means of▪ ratification, are noted:

• 1. The kind of them.
• 2. The Rule whereby they are ordered.

The kind of means are of two sorts:

• 1. Works.
• 2. Gifts.

Works are here set out:

• 1. By their distinct sorts, which are three:
  • 1. Signs.
  • 2. Wonders.
  • 3. Miracles.
• 2. By their variety, in this word divers.

Gifts are described,

• 1. By their author, the holy Ghost.
• 2. By their distribution. This is implied in the Greek word used by the Apostle.

The rule is thus manifested, According to his own will.

Here observe,

• 1. The kind of rule, with.
• 2. The property of it, his own.

§. 39. Of the Doctrines arising out of the 2, 3, & 4. verses of the second Chapter.

I. MOtive may be added to motive. To that motive in the former verse, taken from the damage of no •… heeding the Gospel in these verses, another motive is added, taken from the vengeance that will follow thereupon. For men are hardly brought to believe Divine truths.

II. Suppositions may imply unquestionable truths. The manner of the Apostles arguing by way of supposition, If, proveth as much. See §. 8.

III. Angels were of old God's Ministers to his Church. They spake his word. See §. 10.

IV. God's Word is steadfast. So is it here expressly said to be. See §. 11, 12.

V. Divine vengeance may be a motive to forbear sin. The inference of the vengeance upon the word spoken, proves as much: for it is here to that very end alleged.

VI. There are different kinds of sin. The distinction betwixt transgression and disobedience imports thus much. See §. 14.

VII N •… sin shall pass unrevenged. This general particle, every, intends this.

VIII. Pknishment is due to transgression. It is therefore styled a recompense of reward. See §. 16.

IX. Divine vengeance is most just. So it is here expressly said to be. See § 17.

X Transgressors shall receive vengeance will they nill they. This verb, received, intimates this point. See §. 17.

XI. Revenge of sin is most sure. This interrogative HOW, intimates as much. See §. 18.

XII. There are degrees of sin and judgment. The inference of the later part of the comparison upon the former, declares the truth of this point. For neglect of the Gospel is made a greater sin then neglect of the Law: and a greater judgment is thereupon inferred. See §. 18.

XIII. It is very dangerous to neglect the Gospel. There is no way of escaping for such. See §. 19.

XIV. The greatest as well as the meanest falling into the same sin, are liable to the same judgment. This pronoun WE, includes the Apostle himself and all to whom he wrote. See §. 18.

XV. The Gospel brings salvation. It is thereupon styled Salvation. See §. 20.

XVI. The salvation brought by the Gospel is very great. This word, So great, intends as much. It is far greater then that which by the Ministry under the Law was brought to people. See §. 21.

XVII. Christ was a Preacher. He is here said to Preach. See §. 22.

XVIII. The Word is made profitable by Preaching. For this end Christ Preached it. See §. 23.

XIX. Christ was the first Preacher of the Gospel. This is here expressly asserted▪ See §. 24.

XX. God would have his word confirmed. See §. 25.

XXI. Many Preachers of the same truth confirm it the more. Thus by other Preachers, the Gospel which Christ first Preached, was confirmed. See §. 25.

XXII. Apostles succeeded Christ. These were they who heard him. See §. 26.

XXIII. Preachers confirm the Gospel to others. It was confirmed unto us, saith the Text. See §. 27.

XXIV. God addeth his witness to the Ministry of his servants. This is here expressly set down. See §. 28.

XXV. God only can work miracles. This is here set down as God's proper Act. See §. 28.

XXVI. Miracles are above the power of creatures. This followeth from the former by just consequence. See §. 29.

XXVII. Works are witnesses to God's Word. God by his works bare witness to his Apostles. See §. 30.

XXVIII. Signs by visible objects confirm Divine matters.

XXIX. Wonders by the strangeness of them do the like.

XXX. Miracles also do so by a Divine power manifested in them. These three last Doctrines arise out of the notation of those words, Signs, Wonders, Miracles. See §. 31, 32.

XXXI. Divers miracles were wrought to confirm the Gospel. See §. 34.

XXXII. Men's gifts are of the holy Ghost. He gives them, 1 Cor. 12. 11. Therefore they are here styled, Gifts of the holy Ghost. See §. 35.

XXXIII. Extraordinary gifts were abundantly given at the first preaching of the Gospel. The Church had then need of them. See §. 35.

XXXIV. Gifts of the holy Ghost were confirmations of the Gospel. They are in this respect here joined with miracles. See §. 35.

XXXV. Men's Functions and abilities are of God. Ibid.

XXXVI. The Gospel had greater confirmation then the Law. See §. 36.

XXXVII. God hath no other rule then his own will. This relative, His own, implies as much.

XXXVIII. God orders men's parts and places according to his will. See §. 37.

§. 40. Of the inference of the fifth verse upon that which goeth before.

IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter: (which was, that Christ is more excellent then Angels) and also to the argument in the verses immediately going before, whereby he proved that more heed is to be given to the word of Christ, then to the word of Angels.

In reference to the former Chapter, a ninth argument is in this verse added to those •… ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels. See chap. 1. §. 64.

In reference to the former part of this Chapter, this verse containeth a reason why Christ's word is to be preferred before the word of Angels: namely because God hath given a greater authority to Christ, then ever he did to Angels. The first particle of this verse, FOR, showeth that a reason is contained therein.

This reason is here set down as a double transition.

The first is from Christ's excellency in reference to his Divine nature, unto his excellency in reference to his human nature.

The other is, from the Apostles exhortatory digression, unto his doctrinal point about Christ's excellency.

In the former Chapter the Apostle sets out the excellency of Christ being God, yet so as he considered him also to be man: even God-man.

In this Chapter he sets out the excellency of Christ being man: yet so as he considereth him also to be God: even Man-God.

The reason here produced is comparative. The comparison is of unequals: for it is betwixt Christ and Angels.

• 1. The inferiority of Angels is declared in this verse.
• 2. The superiority of Christ is proved, verse. 6, 7, 8, 9.

The manner of expressing the inferiority of Angels is like that which was used, chap. 1. §. 46. It is expressed negatively, unto the Angels hath he not put, &c.

In this place the kind of argument is the stronger, in that it is denied to them by him who only hath the supreme and absolute power to confer jurisdiction upon any: or to withhold it from any: and that is God. For this relative, HE, hath reference to him that is mentioned in the verse immediately going before, thus, God bearing witness.

The argument may be thus framed,

He to whom God hath put in subjection the world to come, is more excellent then they to whom he hath not put it in subjection.

But God hath put the world to come in subjection to Christ and not to Angels,

Therefore Christ is more excellent then Angels.

The later part of the assumption is in this verse.

The former part in the verses following.

§. 41. Of the world to come.

THe word translated world, properly signifieth a place inhabited. For it is derived from a Nown that signifieth an house or habitation: and from a Verb that signifieth to dwell or inhabit: it is another word then that which was used, chap. 1. v. 2. and translated worlds. For that word hath reference to the time wherein all things were made and continue. ( See chap. 1. §. 18.) but this hath reference to the place wherein men dwell. It is the same word that is used chap. 1. §. 66. But it is here used in another sense. There it was put for the earth, but here it is metonymically put for inhabitants, not in earth only, but in heaven also. And in reference to earth, by a Synecdoche, the better part of inhabitants thereon, are meant, namely Saints, Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used, 2 Cor. 5. 19.

The world then in this place, is put for the Church, which compriseth under it the whole number of God's Elect, called or to be called. In this sense it is also called the Kingdom of God (Matth. 6. 33.) The Kingdom of his Son, (Col. 1. 13.) The Kingdom of heaven, Matth. 3. 3.

That this word, world, is in this place so used, is evident by this epethete, to come, added thereto. For this world is to be considered, either in the inchoation and progress thereof: or in the consummation and perfection of it.

In the former respect it is styled, the world to come, in reference to the Saints that lived before Christ was exhibited in the flesh, and longed to see this world, Matth. 13. 17. John 8. 56. 1 Pet. 1. 10, 11. Thus John the Baptist, after he was born and exercised his ministry, is said to be Elias to come, (Matth. 11. 14.) in reference to a former Prophesy, Mal. 4. 5.

In the •… atter respect, this world is said to come, in reference to such Saints as have grace begun in them, but cannot have it perfected till this life be ended. So as in regard of the perfection, both of particular members, and also of the whole mystical body, this world, even now since Christ exhibited, is truly said to come. Thus is this title, to come, oft used, as Matth. 12. 32. Eph. 1. 21.

In like respects all things under the Gospel are said to become new, 2 Cor. 5. 17.

§. 42. Of appropriating the world to come to the later times.

COnsidering that the Saints who lived before Christ was exhibited, were members of the true Church and mystical body of Christ, this Question may be moved, How in reference to them, the world is said to come?

Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively: and that as in other cases, so in this particular.

• 1. Christ under the Law was in so many types and shadows typified out unto Saints then living, as they could not so fully and clearly discern him, as now we do.
• 2. Their faith in the Messiah was grounded on promises of him to come: but our faith is settled on Christ actually exhibited. He is now in his human nature really settled on his throne: and in that respect this world that was then to come, is more fully made subject to him.
• 3. In regard of the number of those that under the Gospel are made subject to Christ, the Christian Church may be counted a world, and that in comparison of the number of those that were under the Law. For they made but a small Nation.

§. 43. Of being put in Subjection.

THis phrase, put in subjection, is the interpretation of one Greek word, but a compound one, which properly signifieth to put under.

The simple Verb signifieth to appoint, place, or set in order. It is used to set out God's ordaining persons to life; ( as many as were ordained to eternal life believed, Acts 13. 48.) and men's determining matters ( Acts 15. 2.) and appointing place and times, Matth. 28. 16. Acts 28. 23.

The Preposition with which the word is compound signifieth under. Answerably it is translated, put under: We see not yet all things put under him, v. 8. Now they who are by him that hath authority put under another, are brought to be in subjection to him. It is therefore in this sense applied to subjects and servants, 1 Pet. 2. 13, 18. To wives, 1 Pet. 3. 1. To children, Luke 2. 51. To the Church, Eph. 5. 24.

It here importeth two things.

• 1. Sovereignty and authority on God's part, who is here said to put under. This is exemplified, v. 8. Thus may such as are most unwilling to be brought under, be put in subjection: as the devils themselves, Luke 10. 17, 20.
• 2. Duty on the Churches part, in a willing submitting of itself to Christ. In this respect wives are charged to submit themselves to their own husbands, as the Church is subject unto Christ, Eph. 5. 22, 24.

In both these respects are the good Angels subject unto Christ, 1 Pet. 3. 23. •…

§. 44. Of the subjection denied to Angels.

THis honor (to have the Church put into subjection to them) is expressly denied to Angels, so saith this Text, He hath not put in subjection unto Angels the world to come. That honor, which God, the most high, supreme Sovereign over all, vouchsafeth not to a creature, is denied to him; he hath no right to it. Were it meet that he should have it, the wise God would bestow it on him.

Angels are of creatures the most Excellent: (Of the Excellency of Angels, See chap. 1. §. 40, 85.) yet this world to come, consisting of such inhabitants, as are mystically so united to Christ, as they make one Body with him (which Body is called Christ, 1 Cor. 12. 12.) are too excellent to be put in subjection to any, but Christ, who is the true and only Head of the Church. Though Angels be more excellent then any children of men, singly and simply considered in themselves, yet children of men as they are united to Christ, and make one Body with him, are far more excellent then all the Angels. It is therefore very incongruous, that they who are the more excellent should be put in subjection to those who are less excellent, yea to those who are appointed to be Ministers, and (as I may so speak) servants unto him.

§. 45. Of Arguments for Angels authority over the Church Answered.

THe 'forementioned point will appear more clear by Answering such Arguments as are alleged to prove the authority of Angels over Christ's Church.

1. Argument. Angels are styled Thrones, Dominions, Principalities, and Powers, ( Coloss. 1. 16.) all which Titles imply superiority and authority over others.

Answ.

• 1. Those Titles are used to set out the excellency and dignity of Angels, rather then their authority and command over others. They who have Dominion, Principality and Power, and who set on Thrones, are among men the most excellent. These Titles then show that Angels are the most excellent among all creatures.
• 2. If authority be yielded unto them, yet that authority is only deputative in reference to that message or work which is enjoined by them: such an authority as Kings Ambassadors and Messengers have.

2. Argum. They are called Princes of particular Countries, as of Persia and Greece, Dan. 10. 13, 20. Now Princes have subjects put into subjection unto them.

Answ.

• 1. Persia and Greece were then of this world: but we speak of the world to come, which is the Church.
• 2. It cannot be proved that those Princes there meant were Angels. They were the Monarchs of those Nations: as Cambises or Darius of Persia, and Alexander of Greece.

3. Argum. Michael the Angel was Prince of the Jews, Dan. 10. 12, 21.

Answ. Indeed Michael is styled an Archangel; but thereby is meant the Head of Angels, the Lord Jesus Christ. See chap. 1. §. 83.

4. Argum. Evil Angels are Rulers of the darkness of this world, Eph. 6. 12. Why may not then good Angels be Rulers of the world to come?

Answ.

• 1. Evil Angels usurp power and authority above that which is meet: which the good Angels will never do.
• 2. The children of this world put themselves in subjection to evil Angels, and so become their slaves: but the children of the world to come will subject themselves to none but to Christ: no not to the good Angels.

5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christ's excellency.

Answ. Though the men of this world are put into subjection to Christ, yet not after such a manner as the world to come, who are put in subjection to Christ a members to their Head: So as from their Head they receive such a spirit as makes them willingly and cheerfully submit themselves to him. But the men of this world are per force made subject to Christ as to an absolute, supreme, Almighty Lord over them: who can and will keep them under.

2. The Question here being principally about the Church, the Apostle thought it sufficient to exemplify the point in the world to come.

§. 46. Of the unlawfulness of worshipping Angels or any other creatures.

GOD having reserved this as a privilege to his Church, not to be put in subjection to Angels, how basely and unworthily do they carry themselves who pretending to be of this world to come, do notwithstanding put themselves into subjection to Angels? so do such as worship Angels. It appears that men were too much addicted to this kind of superstition in the Apostles time. For it is condemned by an Apostle, and the vain pretence for it is discovered, Col. 2. 18. That pretence is styled voluntary humility: which is, as of old it was called, will-humility and hypocritical humility. Indeed it is an high presumption against God who only is to be worshipped, and against his Son Christ, who only is advanced to the right hand of God, ( See chap. 1. §. 13.) and against the Saints, who are of this world to come: and in that respect not put in subjection unto Angels. To make pretence of worship for which there is no warrant in the Word of God, savoreth too ran •… lie of intolerable insolency. Angels themselves, who well understand what is do •… or not due unto them, have utterly refused to be worshipped by men, Rev. 19. 10 & 22. 9.

In this it is manifest that Papists are not of this world to come: because in their doctrine they maintain that Angels are to be worshipped: and in their daily practice do worship Angels.

The Pope of Rome doth also herein show himself to be plain Antichrist, in the he putteth all that adhere to him in subjection to himself, as to Christ's Vicar, and as to the Head of the Church: which is Christ's prerogative given unto him by the Father, Eph. 1. 22. To what Bishop said God at any time, Be thou the Head of my Church? or, Let my Church be put in subjection to thee? Is not this to oppose 〈◊〉 exalt himself above all that is called God, or that is worshipped? 2 Thess. 2. 4.

Let us, Brethren, stand fast in the liberty wherewith Christ hath made us free, Ga •… 5. 1. Let us not slavishly put ourselves in subjection to any to whom God hath not put us in subjection: but let us reserve ourselves free for him alone to whom God hath put us in subjection. He is the only Lord of our conscience, to him only let 〈◊〉 be in subjection.

§. 47. Of adding this clause, Whereof we speak.

THis correlative, whereof, hath reference to the word, world, going before: for they are both of the same gender, namely the femmine. The word here translated world, is the very same that is used, chap. 1. v. 6. in this phrase, When he bringeth in the first begotten into the world. The world may there be taken in a larger extent, then here, by reason of this restrictive Epithet, to come.

Though world in the former place may comprise under it the whole earth and all the inhabitants thereon: yet doth it most especially intend the militant Church. For as Christ gave himself for the Church ( Eph. 5. 25) so God in special gave Christ to his Church: and he brought his first begotten into the world for his Churches sake. Had not the Church been in the world, God would not have brought his first begotten into the world.

Besides the world there spoken of may well be accounted the same that is here meant, even the world to come, because God's first begotten was then brought into the world when it began to be actually that world to come which was before prophesied of. It was the exhibition of Christ that made it another world, a new world, a world to come. In that Christ by being brought into the world accomplished all the Types, Shadows, Prophesies and Promises concerning himself, the world thet was accounted the world to come.

In regard of the sense and intent of the Apostle, this phrase, whereof we speak, may also have reference to the last days, mentioned Chap. 1. ver. 2. For this world to come is in those last days, in which God speaks unto us by his Son.

It may further have reference to the last clause of the last verse of the first Chapter. For the heirs of salvation are the most special and principal inhabitants in this world to come. Yea they are the only true members thereof: so as in speaking of the world to come he speaks of the heirs of salvation.

Finally, All that in the former part of this Chapter is spoken of the Gospel, and of the duty that belongs to those that enjoy the privilege thereof, and of the manifold means whereby God confirmed it unto us, all these things concern this world to come. So as in all these also he speaketh of the world to come.

The Apostle here useth a Verb of the present tense (thus, whereof we speak, ) not of the preter tense, or time past (whereof we have spoken) to show that all his discourse appertains to this world to come.

§. 48. Of the Resolution of the fifth verse of the second Chapter.

THe sum of this verse, is, A restraint of Angels authority.

Two points are herein to be observed.

• 1. The inference set out in this causal particle FOR.
• 2. The substance: Wherein is noted
  • 1. The kind of authority here intimated.
  • 2. The restraint thereof.

In setting down the kind of authority he showeth

• 1. The persons whom it concerns.
• 2. The act wherein it consisteth.

The persons are

• 1. Propounded in this phrase, world to come.
• 2. Amplified in this, whereof we speak.

The Authority is thus expressed, put in subjection.

In the restraint we are to observe,

• 1. The persons, both who restrains, HE, and also who are restrained, Angels.
• 2. The form of restraint in these words, hath not put, &c.

§. 49. Of the Instructions arising out of Heb. 2. 5.

1. THe more excellent the persons are, the greater heed is to be given to their word. This ariseth from the causal particle FOR. Therefore more diligent heed is to be given to Christ's word then to the word of Angels, because he is more excellent then they.

II. God gives authority and dignity. This relative HE, hath reference to God, who putteth in subjection whom he will and to whom he will.

III. None have right to any authority that have it not of God. Because God hath▪ not put the world to come in subjection to Angels, therefore Angels have no authority over the world to come.

IV. There was a Church to come after the expiration of the Jewish Synagogue. In this respect the Christian Church is here called the world to come.

V. The full perfection of the Church is yet expected. For this phrase world to come, hath also reference to a time yet to come: and that after the last day.

VI. Angels have not authority over Christ's Church. It is Christ Church of whom the Apostle here saith, that it is not put in subjection to Angels.

VII. The prerogative of the Christian Church is a very great one. For it is much spoken of by the Apostle. This is it that is mainly intended in this phrase, whereof we speak. He is here and there, even everywhere, speaking of it.

§. 50. Of the Apostles manner of producing a Divine Testimony.

THe Apostle here begins to set out the excellency of Christ's human nature: in amplifying whereof, he continueth to the end of this Chapter.

In the four verses following he proveth Christ to be more excellent then Angels. Now Angels are of all mere creatures the most excellent. Christ therefore must needs be the most excellent of all.

This Argument of unequals the Apostle began in the former verse▪ where he gave proof of the inseriority of Angels. Here he showeth that that which was denied to Angels, is granted to Christ. Therefore he bringeth in that which is spoken of Christ, with this particle of opposition, BUT: which is here made the note of an Assumption, thus, God put not the world to come in subjection to Angels: BUT to Christ he did. Though that assumption be not in express terms set down, yet to make it the more clear and evident, the Apostle sets it down in a Divine testimony: which in general terms he thus produceth, One in a certain place testifieth. If upon that which was asserted in the former verse, it should be demanded, Seeing God hath not put in subjection to Angels the world to come, to whom hath he put it? The answer is this, One in a certain place testifieth, &c. He expresseth not the author, but indefinitely saith, One (or a certain man, as the Greek particle here used, is translated in other places, Luke 9. 57. & 13. 6.) Nor the Book, but saith, in a certain place. This is the interpretation of one Greek particle: which being accented, signifieth, where (Matth. 2. 2.) or whither, (1 Joh. 2. 11.) But without an accent it signifieth a certain place, as here, and chap. 4. 4. & 11. 8.

This was usual with the Pen-men of sacred Scripture. Sometimes they only set down a text of Scripture: giving no note of Author, or place, as Rom. 10. 18.

Sometimes this indefinite phrase is used, He saith, Heb. 13. 5.

Sometimes this, The holy Ghost saith, Heb. 3. 7.

Sometimes this phrase, It is written, Matth. 21. 13.

Sometimes this, In the Law it is written, Joh. 8. 17.

Sometimes a Prophet is indefinitely set down, Matth. 1. 22.

Sometimes the name of the Prophet is expressed, Matth. 2. 17.

Sometimes the Book of Moses, Mark 12. 26. And the Book of the Psalms, Act. 1. 20.

Once the second Psalm is mentioned, Act. 13. 33.

Scriptures might be thus indefinitely quoted, because the Churches to whom the Evangelists and Apostles wrote, were so well acquainted with the Scriptures, as the very naming of a Scripture might be sufficient for them readily to find it out, because they well knew where it was written: or it may be that the Apostles did it purposely to move them more diligently to search the Scriptures, that so they might the better acquaint themselves therewithal.

It is said of the Jews, that they were so versed in the Hebrew text, (which was their mother language) as they could readily tell how many times such or such a word was used in the Hebrew Bible: and that they trained up their children to be as expert therein. To them there needed no more but the very naming of a Text of Scripture.

Were our people as expert in the Scriptures, which we have trauslated in our mother tongue, a great deal of pains might be spared by our Ministers in quoting the Book, Chapter and verse, wherein the text that we quote is set down.

Let us be stirred up so diligently to exercise ourselves in the holy Scriptures, and to be so well acquainted therewith, as it may be sufficient to hear a testimony or a phrase of Scripture, though the particular place be not expressed.

§. 51. Of the Scriptures Testifying.

THis word translated, testified, is a compound word. The simple verb signifieth to testify, (Joh. 3. 11.) or to bear witness, John. 1. 7.

The compound addeth emphasis: and implieth more then a bare affirming or witnessing a thing. It also signifieth a confirming and adding further witness to a truth. It is therefore added to preaching: He commanded us to preach and to testify, Act. 10. 42. After that Peter had preached to the Jews, it is added, that with many other words he did testify, Act. 2. 40.

I find this compound word fourteen times used in the New Testament. In every of those places it carrieth an especial emphasis: as where Dives desires that Lazarus, who was then dead, might be sent to his brethren, to testify unto them, (Luke 16. 28.) that is, by an unquestionable evidence to convince them of hells torments.

Here it implieth a confirmation of the point in question: namely, that the world to come was put in subjection to Jesus. It is one special end of Sacred Scripture to testify the truth: such truths especially as concern Jesus Christ, John. 5. 39. Luk. 24. 27. Acts 10. 43.

The Psalm out of which this testimony is taken, is the eight Psalm. That it testifieth of Jesus, is evident by the many passages that are therein applied to Christ in the New Testament: as this, Out of the mouth of babes and sucklings thou hast ordained strength: or as the LXX (whom the Evangelist followeth) hast perfected praise, Matth. 21. 16. And this, Thou hast put all things under his feet, is three times applied to Jesus, as 1 Cor. 15. 27. Eph. 1. 22. and here in this text, where the Apostle proves, that this can be meant of no other, v. 8, 9. Thus he first produceth the testimony itself, v. 6, 7, 8. and then applieth it to Jesus the Person intended therein, v. 8, 9.

Take we a brief view of the whole Psalm, and it will evidently appear that Christ is set out therein.

The main scope of the Psalm is, To magnify the glory of God; this is evident by the first and last verses thereof. That main point is proved by the works of God, which in general he declares to be so conspicuous, as very babes can magnify God in them to the astonishment of his enemies, v. 2.

In particular, he first produceth those visible glorious works that are above; which manifest God's eternal power and Godhead, verse. 3. Then he amplifieth God's goodness to man (who had made himself a mortal miserable creature, v. 4.) by setting forth the high advancement of man above all other creatures, not the Angels excepted, v. 5, 6, 7, 8. This cannot be found verified in any but in the man Christ Jesus.

This evidence of God's goodness to man so ravished the Prophets spirit, as with an high admiration, he thus expresseth it, What is man, &c. Hereupon he concludeth that Psalm as he began it, with extolling the glorious excellency of the Lord.

§. 52. Of the Scriptures sufficient Authority in itself.

THough in setting down this testimony, the Apostle nameth not the Author or Penman of the Psalm, yet in the Title it is expressly said to be A Psalm of David. The Apostle concealeth his name, not upon any doubt that he had of David's penning it; or in any disrespect: (for he expressly nameth him, Chap. 4. 7. and putteth him into the catalogue of God's Worthies, Chap. 11. 32.) but to show that the sacred Scripture hath sufficient authority in itself; and need not any further authority from any man. Many Books are compiled in the Bible, whose Penman or Publisher is not named; as the Book of Judges, and Ruth, the two Books of Kings and Chronicles, Esther and this Epistle.

The Apostle hath quoted this testimony word for word, not varying from the Psalmist in sense or syllables: especially as the LXX have translated it.

By this expressing of his mind in the very words of Scripture, he maketh the point to be more heeded and regarded.

§. 53. Of Christ's Meanness amplifying his Greatness.

THe main intent of the Apostle in quoting the foresaid testimony, is, to set out the excellency and dignity of Christ; yet he beginneth with his low degree, styling▪ him Man, Son of Man.

This he doth in three especial respects.

• 1. That he might set out Christ's excellency, as he was man: for in the former Chapter, he had set forth his excellency as he was God.
• 2. That his excellency might be the more magnified. For the low degree whereunto Christ subjected himself, doth much amplify his glorious exaltation, as Phil. 2. 8, 9. To this very end the holy Ghost doth oft set down the low degree of those whom God hath highly advanced. Israel was advanced above all nations; to magnify God's goodness therein they are oft put in mind of their former low condition: yea they are enjoined to make an annual commemoration thereof, Deut. 26. 1, 2, &c. David doth this way amplify God's goodness to himself, Psal. 78. 70, 71. So doth the Virgin Mary, Luk. 1. 48.
• 3. That the exception made against Christ's meanness, might appear to be but a frivolous exception. For the Apostle here grants that Christ in his human estate was as mean, as the meanest. Yet withal inferreth that it was no hindrance to the height of his exaltation.

Some suppose that that which is here spoken of man, is meant of the first man in his pure and innocent estate: because God then gave him dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, &c. Gen. 1. 26.

Answ.

• 1. I deny not, but that such a dominion in regard of sundry of those particulars which are mentioned, Psal. 8. 6, 7, 8. was given to the man here described. But it doth not thence follow that the first Adam should be here meant: for he forfeited that dominion by his transgression.
• 2. The first title which is given to the man here meant, cannot be applied to the first Adam in his pure estate: for then he was not a mortal miserable man.
• 3. Adam was not a son of man as this man is here said to be, Adam was not born of man but created of God, Gen. 2. 7.
• 4. Adam being made immortal, he was not then in that respect lower then Angels, as he man here meant is said to be, v. 9.
• 5. The glory and honor with which this man is here said to be crowned, far exceeded all that glory and honor which was then conferred upon Adam.
• 6. All things, simply taken without any restraint (as here they are taken) were not put in subjection to Adam. Angels were never put in subjection to Adam: but they are to this man, v. 8.

In the two latter respects no mere man since the Fall: nor the whole stock of mankind, simply considered in itself, can be here meant. It remains therefore that the man here spoken of is more then man: even the man Jesus Christ, who is Godman.

Yet I will not deny but that the whole mystical body of Jesus Christ may be here included; namely all that by faith are united unto Christ: for all they, together with their head, have this title Christ, given unto them, 1 Cor. 12. 12. In this respect the dignities belonging unto Christ, as the head of that body, appertain also to the body of Christ. Hence it is that all things are said to be theirs, because they are Christ's, 1 Cor. 3. 22, 23. and they are said to be quickened together with Christ; and raised up together, and made to sit together in heavenly places in Christ Jesus, Ephes. 2. 5, 6. They are also, heirs of God, and joint-heirs with Christ, Rom. 8. 17.

§. 54. Of these Titles, Man, Son of Man.

THe Person here spoken of, is set forth by two Titles, Man, Son of Man. The first of these Titles in Hebrew signifieth a mortal, miserable man. It cometh from a verb that importeth a desperate case. It is oft translated desperate, as desperate sorrow, Isa. 17. 11. and incurable sorrow, Ier. 30. 15. This word is used where the Psalmist saith; Put them in fear O Lord, that the Nations may know themselves to be but Men (Psal. 9. 20.) that is, weak, mortal, miserable. Of this title Man, in another sense; See my Sermon on 2 Chron. 8. 9. Of the Dignity of Chivalry, §. 3.

The other Title, Son of Man, is added as a diminution. For Man in the second place is Adam. Adam was the proper name given to the first man, the father of us all, and that by reason of the red earth, out of which he was made, Gen. 2. 7. After man's fall, it became a common name to all his posterity, by reason of that mortality which seized on them all; whereby they came to return to that out of which they were made: according to this doom, Dust thou art, and to dust shalt thou return, Gen. 3. 19. Thus this title Adam sets out the common, frail condition of mankind: So doth the Greek word here used, according to the notation of it: It signifieth one that looks upward. Being succorless in himself, he looks up for help elsewhere: as 2 Chron. 20. 12. In this respect Bildad styleth him a worm, Job 25. 6. This word Son, annexed unto man, Son of man, adds a further diminution, and implieth somewhat less than a mean man.

This particle SONNE prefixed ( Son of man ) doth further show; that he was born of man, and that he did not (as some Heretics have imagined) bring his body from heaven. See more of this title, in my Treatise of the sin against the holy Ghost, §. 11.

The meanness of Christ's estate here in this world, is thus further described by a Prophet, His visage was marred more than any man, and his form more then the sons of men, Isa. 52. 14. Yea Christ himself is brought in, thus speaking of himself, I am a worm and no man, Psal. 22. 6.

To add more emphasis to his low degree, those titles are interrogatively thus expressed; What is man, the son of man? Hereby two things are intended.

• 1. The nothingness of that man in himself to deserve anything at God's hand. This must be taken of the human nature of Christ, and that abstracted from the divine nature: not of his person in which the two natures were united: or else it must be taken of the mystical body of Christ here warfaring on earth, consisting of weak, unworthy children of men.
• 2. The freeness of God's grace and riches of his mercy, that was extended to such a mean, weak, unworthy one.

This cannot but cause much admiration: and that admiration is couched under the interrogation, What is man?

If the effects of God's kindness to man, which follow in the testimony, be duly observed, we shall find it to be a matter of more then ordinary admiration. It was a matter far less then this, which made Job with a like expostulatory admiration to say unto God, What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him? Job 7. 17.

§. 55. Of God's being mindful of man.

THat wherein God manifested his free grace and rich mercy to man, is expressed under these two words, mindful, visit.

Both these words have reference to God: as is evident by this Apostrophe, Th •… art mindful. The Psalmist begins the Psalm with an Apostrophe to God, thus; O Lord our Lord; and continueth the same to the end of the Psalm: •… o as he must needs here be taken in this verse to direct his speech unto God. This Apostrophe doth also amplify the grace here intended, namely, that so great an one as the Lord should be so gracious unto so mean a man, as is here described.

Both the Hebrew and the Greek word translated mindful, do signify to remember. The Hebrew word is so translated, Psal. 9. 12. He remembereth them: and the Greek word, Luk. 1. 72. to remember his holy Covenant.

To remember importeth two things:

• 1. To hold fast what is once known.
• 2. To call to mind what is forgotten▪ Of these two acts of memory See Chap. 13. §. 12. 24.

This act of remembering is applied not to man only, but to God also.

To God it is most properly applied in the former signification. For God ever fast holds in memory, and never forgets what he once knows: known unto God are all his works from the beginning of the world, Acts 15. 18.

Yea, also in the latter signification, that act of remembering is attributed unto God; as where it is said, Did not the Lord remember them? and came it not into his mind? Jer. 44. 21. The latter phrase showeth that the act of remembering attributed to God in the former clause, is meant of calling to mind what was formerly known. Job oft calleth on God to remember him in this sense, Job 7. 7. & 10. 9. & 14. 13. In this respect God is said to have Remembrancers, Isa. 62. 6. to whom he thus saith, Put me in remembrance, Isa. 43. 26. and to this end, he is said to have a book of remembrance, Mal. 3. 17. But surely these things cannot properly be spoken of God: they are to be taken tropically, by way of resemblance, after the manner of man.

There is also a third act that is comprised under this word, to remember: which is, seriously to think on, and consider such and such a person or case. Thus is the foresaid Hebrew word translated, Neh. 5. 19. Think upon me my God: So Gen. 40. 14. Think on me.

To apply all to the point in hand, God never forgot the man here spoken of▪ but still held him in mind and memory: and though by extremity of misery and long lying therein, God might seem to have forgotten him (as the Church complaineth, Lam. 5. 20.) yet by affording seasonable succor, God shown that he ever held him in memory, oft thought on him, and in his greatest need in special manner called him to mind: thus was God every way mindful of him: Behold how this mindfullnesse of God is set out to the life, Isa. 49. 15, 16. It is not man's low estate that makes God unmindful of him, Psal. 136. 23. & 116. 6. This is a ground of comfort and confidence in our mean estate, Psal. 79. 8.

§. 56. Of God's visiting man.

THis other word, visitest, doth intend a further care of God. To visit one, signifieth to go to the place where he is, to see him: and that not once only, but often. Thus the Hebrew word is used, Psal. 80. 14. and the Greek word too, Matth. 25. 36.

Now because sight of misery works compassion, and compassion moves to succor such as are in distress; to visit signifieth to succor one, as Ier. 15. 15. I am. 1. 27.

Both these words, mindful, visit, are also applied to punishment and judgment.

We shown before, that to be mindful of, and to remember, are interpretations of one and the same original word. Now God is said to remember iniquity, in judgment, and so to visit sins, Jer. 14. 10. Hos. 8. 13. & 9. 9.

But the persons visited, or the cause of visiting, or some circumstance or other, will apparently demonstrate what kind of visiting is meant, whether in mercy or judgment.

It is most evident that the former kind of visiting is here intended.

This latter word of visiting, added to the former of being mindful, showeth, that as God had this man in mind, so he was careful to afford him all needful succor, and to testify all good respect to him, as is manifested in the words following. We are to be mindful of, and oft to go unto, and look upon such things as are dear unto us, and which we have in high account: so as God's special love of this man is herein set out.

§. 57. Of Christ's being made low.

IN the seventh Verse, there is an exemplification, •… oth of Christ's low estate, and also of God's mindfullness of him, and gracious visiting of him.

He still continueth his Apostrophe to God, to whom he saith, Thou madest him a little lower, &c. so as both the low degree, and also the high advancement of Christ and his mystical body is ordered by God. God maketh low: God setteth up on high, 1 Sam. 2. 7. Ezek. 17. 24. Should not this make us content, that God ordereth our estate? Job 1. 21.

Both the Hebrew and Greek word translated, made lower, implieth the failing of a thing from that which it was before. The Hebrew word is used to set out the failing of the waters when Noah's flood decreased, Gen. 8. 4. and negatively it is applied to the widows oil that did not fail, 1 King. 17. 14, 16. The Greek word is used of the Baptist, who said, I must decrease, Joh. 3. 30. Thus may this most fitly be applied to Christ, who by reason of his incarnation and passion, is said to descend (Ephes. 4. 9.) to come down (Joh. 6. 38.) and to make himself of no reputation, Phil. 2. 7. This he did by the appointment and will of his Father, who is here said to make him lower. And this he did to accomplish all works of service and suffering that were requisite for our redemption and salvation.

§. 58. Of Christ's being made lower then Angels.

THat the humiliation of Christ might not be stretched far, two limitations are here annexed.

One of the Persons. The other of the time or degree.

The persons below whom Christ was put, are here styled Angels.

The Hebrew word, is one of God's Titles: and by many thus translated, Thou madest him lower then GOD. But that title is also frequently attributed to men, and to Angels, as hath been shown before, Chap. 1. §. 70.

The main scope of the Apostle, and his particular application of these persons to Angels, verse. 9. plainly showeth, that that Hebrew title here belongeth to Angels. Much hath been spoken in the former Chapter, and in the beginning of this Chapter, about the excellency of Christ above Angels. Wherefore to prevent what might be objected against that excellency, by reason of Christ's human nature, of the infirmities thereof, and of his sufferings therein, it is granted, that indeed he was made lower then Angels: yet so, as that mean condition which he underwent, might be a means of his advancement, even in his human nature, above Angels: to demonstrate thereby, that that means was so far from impeaching his greatness, as it made way thereto, and amplified the same.

Besides, in mentioning Angels who are spiritual substances, he implieth that his human nature only was so humbled and made low: so as he was not made lower then any other creatures, besides Angels. This is one limitation of Christ's humiliation.

Yet if we consider, that he who is the head of all principality and power ( Col. 2. 10) infinitely better than Angels (as hath been shown, Chap. 1. §. 41.) was made lower than Angels, and became such a man, such a Son of man, as is intended in the former verse, we shall find, that this degree of Christ's humiliation, is a matter of the greatest admiration that ever was given. Never was the like, never shall, never can there be the like pattern given: Angels and men may stand amazed hereat.

Who now should not be content to be abased to any low degree whereunto the Lord shall subject him? It is required that this mind be in us that was also in Christ Jesus, Phil. 2. 5. He that made Christ low, hath power to make us low also. If we willingly submit ourselves to his pleasure in abasing us, he also will exalt us in due time.

§. 59. Of Christ but little lower then Angels.

ANother limitation is of the time or degree of Christ's humiliation. I use this disjunction of time or degree, because the Greek word used by the Apostle, hath reference to both. To the time, and is translated a little while (Luk. 22. 58.) and a little space, Acts 5. 34. To the quantity, John. 6. 7. Heb. 13. 22. The Hebrew word, used by the Psalmist, hath, for the most part, reference to the degree or measure, and is translated little: as Psal. 38. 16. A little that a righteous man hath, &c. Yet is this Hebrew word sometimes also used to set out the time: as Deut. 7. 32. The Lord will put out those Nations by little and little, that is, some at one time, and some at another.

On the other side the Greek word also is put for measure; as John. 6. 7. Take a little. Our English translators have observed, that the Greek word may signify either time or measure, in that they put one in the text, and the other in the margin; thus, a little lower, or a little while inferior.

Both these acceptions may well stand, and be applied to the point in hand. For Christ's humiliation may be said to be little in measure, and in time: and both these simply and comparatively.

• 1. Simply, Because for measure, it was no other, then is common to man: and for continuance, it was, at the furthest but from his conception to his ascension.
• 2. Compartively, It was but light in measure, having reference to his almighty power: and but short in time, having reference to his eternity.

Christ verily, as a surety for sinners, underwent the wrath of God and curse of the Law ( Gal. 3. 13.) which was so heavy a burden, as it troubled his soul (Joh. 12. 27.) made him exceedingly sorrowful to the death (Mar. 13. 34.) and it cast him into such an agony, as his sweat was, as it were, great drops of blood falling down to the ground, Luk. 22. 44. It made him once, and twice, and again thus to pray, O my Father, if it be possible, let this cup pass from me (Matth. 26. 39.) and to cry out and say, My God, my God, why hast thou forsaken me? Matth. 26. 46. In these respects, if ever any on earth, were such an one, as the fore-mentioned Hebrew word signifieth, a miserable man, in a desperate and incurable case, Christ, as a mere man, according to human strength, was in that his bitter agony. Yet in regard of the union of his divine nature with the human, that agony was neither desperate nor incurable; but tolerable and momentary. He well endured it, and freed himself from it. Thus was it but little, in regard of measure and time.

Christ's humiliation was thus moderated, because it was not for his own destruction, but for the salvation of others. In relation to his bitter agony it is said, that in the days of his flesh he offered up prayer and supplication with strong crying and tears: and that he was heard in that he feared, Heb. 5. 7.

By God's ordering his Sons estate in his sufferings, we may rest upon this, that he will answerably order the sufferings of the members of Christ; so, as they shall neither be too heavy, nor too long: they shall be but little in measure and time. This the Apostle thus expresseth, Our light affliction, which is but for a moment, &c. 2. Cor. 4. 17. And again, There hath no temptation taken you, but such as is common to man. And God will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, 1 Cor. 10. 13.

Their sufferings are by God inflicted, not in hatred, but in love; not for their destruction, but for their instruction: This is a forcible motive to patience.

Herein lies a main difference betwixt the afflictions of Christ's members and others. Though God correct the former, yet his mercy shall not depart away from them: but from others it may clean depart, 2 Sam. 7. 15.

§. 60. Of God's crowning Christ with glory and honor.

THe point which the Apostle principally aimeth at, is the excellency of Christ▪ which he doth here set out two ways;

• 1. Singly, in this phrase, Crowned with glory and honor.
• 2. Relatively, in this, set him over the works, &c.

To show the ground of this exaltation of Christ, the Apostrophe to God is still continued, thus; Thou crownest him. See §. 55.

This Metaphor, of crowning, hath reference to a Royal dignity. To crown is properly to set a crown upon ones head, and that act declareth one to be a King: thus it is said of Solomon, Behold King Solomon with the crown wherewith his mother crowned him, Cant. 3. 12. Of Christ's Royal dignity, See Chap. 1. §. 106, 111. 112.

Of God's conferring upon Christ that Royalty whereunto he was advanced, See Chap. 1. §. 119, 149.

This Metaphor of crowning may also have reference to Christ's labors and travels in his life time: and to the reward which God gave him after he had fully accomplished all, and gotten an absolute conquest over all his enemies. In public undertakings, the Champion that hath well finished his task, and overcome, was, in way of recompense, crowned. Hereunto alludeth the Apostle in this phrase, They which run in a race, run all; but one receiveth the prize: They do it to obtain a corruptible crown, 1 Cor. 9. 24. 25. Thus Christ after he had run his race, and overcome, was crowned by his Father. To this tendeth that which is said of Christ, Psal. 2. 8, 9. He humbied himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him.

Thus may all the members of Christ expect, after they have finished their course and overcome, to be crowned. The Apostle with strong confidence expected as much; for thus he saith, I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me the crown of righteousness, 2 Tim. 4. 7, 8. with the expectation hereof do the Apostles incite Christians, to hold out in doing the work of the Lord (1 Pet. 5. 4.) and in enduring temptations ( I am. 1. 12.) For he that can and will perform what he hath promised, hath made this promise: Be thou faithful unto death, and I will give thee a crown of life, Rev. 2. 10.

To amplify that Royal dignity, these two words, Glory, Honor, are added.

Glory is oft put for the excellency of a thing (See Chap. 1. v. 3. §. 19.) so as this dignity was the most excellent, that any could be advanced unto. The Hebrew word, according to the notation thereof, importeth a ponderous or substantial thing: opposed to that which is light and vain.

The Greek word, sets out that which is well spoken of, or is, of good report, and a glory to one.

The other word Honor, in Hebrew implieth that which is comely or bright. It is translated beauty, Psal. 110. 3.

The Greek word intendeth, that a due respect be given to such as we have in high account. Where the Apostle exhorteth to render unto others their due, he thus exemplifieth it; honor to whom honor is due, Rom. 13. 7. The duties therefore which inferiors owe to their superiors, are comprised under this word honor: as the duty of servants (1 Tim. 6. 1.) of children ( Ephes▪ 9. 2.) and of subjects, 1 Pet. 2. 17. This then showeth, that as Christ is most excellent in himself, so he is highly to be esteemed by others. Honor is due unto him, therefore honor is to be yielded to him, Psal. 45. 2, 3, 11, 17. We honor Kings crowned with gold; shall we not honor Christ crowned with glory? These are fit epithets to set out the Royal dignity of Christ. They show him to be most excellent in himself, and to be highly esteemed by others. When the Apostle saith of Christ, God hath exalted him, and given him a name which is above every name, he sets out his glory: And where he addeth, That at the name of Jesus every knee should •… ow, he sets out his honor. By this the ignominy of the Cross is taken away.

§. 61. Of Dominion given to Christ.

GOD contented not himself that he had advanced the foresaid man to a royal Dignity, and that to the most excellent that could be, but also added Dominion and Jurisdiction unto him. For it is further said, in the Apostrophe to God, and didst set him over the works of thine hands.

This copulative AND, here joineth together the distinct parts of Christ's advancement.

In this phrase, Thou didst set (which is the interpretation of one Greek word) there is some difference from the Hebrew; which is thus translated, Thou madest him to have Dominion.

The Greek word is somewhat more general then the Hebrew. It signifieth to appoint, or to set, or place, as Heb. 5. 1. Every High Priest is ordained or appointed. And James 3. 6. The tongue is SET in our members, or among our members.

But the Hebrew word more specially signifieth to rule, as Gen. 4. 7. Thou shall •… rule over him. And in the third Conjugation, to make to rule, or to give power to rule, as Dan 11. 39 He shall cause them to rule. This Conjugation is in the text in hand used by the Psaln •… st. When the Preposition which signifieth over, is added to the Verb that signifieth to set, (as in this text it is) it intendeth as much as the Hebrew word doth; namely to be •… et over others to rule them; or to be appointed to rule, or to be made to rule. So it is oft translated, Matth. 25. 21, 23. •… will make thee ruler over many. This then implieth a •… higher degree o •… advancement▪ which is Authority and Rule.

This point is further amplified by the extent thereof, in this phrase, Over the works of thy hands.

Of the meaning of this phrase, See chap. 1. §. 132, 134.

The difference betwixt this phrase, Works of thy hands, in this place, and the former, is this, that here it is taken in a larger extent then there. There it comprehended only the heavens: but here, all manner of creatures, both above and below: not any at all accepted. The indefinite expression of the works of God's hands, intends as much.

This is further confirmed in the next verse by this general particle ALL, all things: whereof See §. 67, 68.

§. 62. Of the subjection of all things to Christ.

TO make Christ's rule the more absolute, this is further added, Thou hast put all things in subjection under his feet. This is the rather added to make up that part of the assumption which seemed to be wanting, v. 5. The whole assumption was to have been this, To Christ he hath put in subjection the world to come, but to Angels he hath not put it in subjection. The later part is there set down: the former here: at least in the full sense, though not in the very words: for instead of the world •… come, he here saith, all things, which is more then that. It is a Logical and true principle, that under the greater the less is comprised. Now all things may well be accounted the greater, in reference to the world to come.

Again, where he there said, unto them, he here saith, under his feet, which implieth a greater degree of subjection on their part who are put under: and of dominion on his part, under whose feet they are put.

This phrase, under his feet, implieth that they are brought as much under him, as any can be brought. They are not beside him, as the Princes stood beside the King of Judah, Jer. 36. 21. but under him. Not under his hand, as soldiers under the hand of their Captain, 2 Sam. 18. 2. but under his feet. Not at his feet, as the ten thousand that went at Baraks feet, Judge. 4. 10. but under his feet. Lower then under ones feet, cannot any be put. Thus therefore do the people of God express the subjection of Gentiles under them, He shall subdue the people under us, and the Nations under our feet. It doth withal imply that there is no fear of any creatures freeing themselves from subjection under Christ. They who are under ones feet, are kept down from rising up against him.

The phrase applied to Christ's enemies, implieth an utter subduing of them, and his Just indignation against them, as hath been shown, Chap. 1. §. 154.

Not enemies only, but all of all sorts are thus put in subjection under Christ; which intimateth that all yield obedience unto him: Some, as his enemies, per force: others willingly, ( Psal. 110. 2, 3.) So as Christ's dominion is not a mere titular matter. As he hath power to command, so subjection is yielded to his command.

It is therefore a point of egregious folly to be like unto those who sent this message after this Lord, We will not have this man to rule over us, Luke 19. 14. All are put under his feet: will they, nill they, they shall be subject unto him. Who hath resisted his will▪ Rom. 9. 19.

In the days of his flesh, Fishes, (Luk. 5. 6.) Winds, sea (Matth. 8. 27.) Diseases (Luke 4 39.) The worst of men (John 2. 15. & 18. 6.) and devils themselves (Mark 1. 27.) were all subject unto him. Mark what a Gentile said, of the commanding and overruling power of Christ, Luke 7. 7, 8.

As it is our duty, so it will be our wisdom, voluntarily to submit to Christ, and to yield willing obedience to him.

This is the property of his people, Psal. 110. 3. Thus shall we make a virtue of necessity. We are put under Christ's feet. There is therefore a necessity of submitting. But free and willing subjection is a virtue.

§. 63. Of Humiliation the way to Exaltation.

ALl the forementioned branches of Christ's advancement, which are here, and Isa. 53. 12. Eph. 4. 10. Phil. 2. 10. and in sundry other places inferred upon his humiliation, afford unto us sundry considerable observations, as

• 1. That working and suffering are the way to glory and honor.
• 2. That works of service and suffering were requisite for man's Redemption and Salvation, v. 10.
• 3. That God was mindful of his Son in his meanest and lowest estate, (§. 55.) according to that which is written of the Son in relation to his Father, Thou wilt not leave my soul in hell: neither wilt thou suffer thy holy One to see corruption. Thou wilt show me the path of life, &c. Psal. 16. 10, 11.
• 4. That all the members of Christ's Body have good ground to be confident, that after they have done and endured what God shall call them unto, they shall be recompensed with a Crown of glory, 1 Pet. 5. 4.

Christ therefore is to be looked on, as well advanced as debased: in his exaltation and in his humiliation: in heaven at his Fathers right hand, as well as on the Cross, or in the Grave; Crowned with Glory, as well as with Thorns, Heb. 12. 1.

Thus will our faith be better settled and more strengthened, as Steven's was, when he saw the Son of man standing on the right hand of God, Act. 7. 56.

Thus shall we with much patience, contentedness and cheerfulness, do and endure what God by his providence calleth us unto: knowing that If we suffer with Christ, we shall also reign with him, 2 Tim. 2. 12.

§. 64. Of the Resolution of Heb. 2. v. 6, 7, & first part 8 ^th .

THis Text is a testimony taken out of Psal. 8. 4, 5, 6.

The sum of it is, Christ's Exaltation.

About it two points are observable,

• 1. The manner of bringing in the testimony.
• 2. The matter contained therein.

The manner is manifested two ways.

• 1. By an indefinite pointing at
  • 1. The Penman, One.
  • 2. The place, In a certain place.

  In the matter two points are distinctly demonstrated,

  • 1 The low degree from which? Christ was exalted.
  • 2. The high degree to which Christ was exalted.

  That low degree is set down

  • 1. Simply, v. 6
  • 2. Comparatively, v. 7.

  In the simple consideration of Christ's low degree, Observe

  • 1. The •… es under which it is couched.
  • 2. The manifestation of God's tender respect to him therein.

  The Titles are two

  • 1. Man.
  • 2. Son of man.

  The manifestation of God's respect is in two phrases

  • 1. Mindfull.
  • 2. Visit.

  In the comparative expression of Christ's low degree are noted,

  • 1. The persons.
  • 2. The point.

  The persons are of two sorts,

  • 1. The efficient or author who put him under, God, implied in this apostrophe, and under this relative, Thou.
  • 2. The object or persons under whom he was put, Angels.

  The point or comparison itself declares

  • 1. The degree of humiliation, Lower.
  • 2. A restraint or limitation thereof, Little. This hath reference both to the measure, and also to the continuance of his humiliation, Little measure, Little, or short in time.

  In the high degree whereunto Christ was advanced, two things are noted,

  • 1. The Person that exalted him. Even the same that humbled him, THOU.
  • 2. The kind of advancement. This consisteth of two parts,
    • 1. Dignity.
    • 2. Authority.

  His Dignity is

  • 1. Propounded in this metaphor, Crowned: so as it was royal.
  • 2. Amplified: and that two ways,
    • 1. By the excellency of that Crown; Crown of glory.
    • 2. By the esteem or others; Honor.
• 2. His Authority is manifested two ways.
  • 1. By his jurisdiction over others.
  • 2. By others subjection to him.

  His jurisdiction is set out,

  • 1. By the kind of it, Set over.
  • 2. By the subjects over whom he is set, The works of thine hands.

  Others subjection is set down,

  • 1. By the persons or things subjected to him, All things.
  • 2. By the low degree of their subjection, Under his feet.

§ 65. Of the Instructions raised out of Heb. 2. v. 6, 7, and former part of the 8 ^th .

I. TO allege a proof of a Point, is as much as to allege the Point itself. This •… gather from this note of an Assumption, BUT. For in ordinary course this should have followed, But unto Jesus he hath put in subjection the world to come▪ Instead thereof, the Apostle produceth a testimony of Scripture that proves a •… much.

II Sacred Scripture receives no authority from the Penman thereof. This is one reason why the Apostle nameth not the Psalmist, but saith, ONE. See §. 52.

III. It is sufficient to quote the words of Scripture. This is sufficient though no Book, nor Chapter, nor verse be quoted. See § 50.

IV. The Old Testament testifieth of Christ. See § 51.

V. Man of himself is a mean, mortal, and miserable creature. The Hebrew word translated Man, intends thus much. See § 54.

VI. Man comes of man. Everyone is a son of man, and descends from Ada •… ▪ See § 54.

VII. Christ was a mean man. This title Man, is here especially meant of Christ. See § 54, 59.

VIII. Christ was born of man. Even he also was a Son of man. See § 54.

IX. Nor Christ, nor any of his members are ever out of God's mind. He is mindful of man. Christ the Head is here to be considered with all his members. See § 55.

X. God had an especial care of Christ and of his members. He visited them. See § 56.

XI. It is God that maketh low. This Apostrophe, Thou madest him lower, is directed to God. See § 57.

XII. Christ was made low. This Positive is comprised under the Comparative, Lower.

XIII. The Lord of Angels was made lower then Angels. This relative HIM hath reference to him which is the Head of all principality and power, Col. 2. 10.

XIV. Christ's abasement was but a small abasement.

XV. Christ was humbled but for a short time. These two last Doctrines arise out of this particle of diminution, Little. See § 59.

XVI. Christ's exaltation followed upon his humiliation. The order of setting the one after the other intimateth as much.

XVII. The same God that made Christ low, highly advanced him. The Apostrophe made to God, about Christ's humiliation, is continued to God, about Christ's exaltation.

XVIII. Christ is advanced to a royal estate. God Crowned him.

XIX. Christ is advanced to glory. See §. 60.

XX. Honor accompanieth glory. See §. 60.

XXI. Christ hath Authority added to his Dignity. See §. 61.

XXII. Christ's Authority is over God's creatures, even the works of his hands. See §. 61.

XXIII. Every creature is put under Christ. This general, All things, intends as much.

XXIV. Creatures are under Christ, as low as can be. This metaphor, Under his feet, demonstrates as much. See §. 62.

§. 66. Of the extent of this word All things.

THe Apostle having largely and faithfully cited the very words of a Divine testimony to confirm the excellency of Christ, he proceedeth to declare the meaning thereof, in such particulars as most concerned the party intended.

The first particle FOR, implieth an explanation of that which goeth before: as if he had said, David there speaketh of Christ, FOR this is the meaning of his words.

Herein lieth the force of the Apostles argument, David saith All things are put under the feet of the man of whom he speaketh.

But all things are put under the feet of none but of Jesus:

Therefore none but Jesus can be the man of whom David speaketh.

If any creature at all be exempted from that general, All things, Christ is not absolutely supreme.

To show that the force of the argument lieth in this general, All things, the Apostle resumes the word of the Psalmist, thus, In that he put all in subjection under him.

In this repetition, instead of under his feet, this indefinite phrase is used, under him: which is in effect as much as the former. For they who are absolutely put under one, are put under his feet. A man's feet are part of himself. The former is the more emphatical: but it was sufficient once to express that emphasis.

It cannot be denied but that this general All, hath in sundry places restraints or limitations.

• 1. It restrains to all kinds and sorts of things as in this phrase, All things continue as they were from the beginning of the creation, 2 Pet. 3. 4. Many millions of particulars have perished: as of men, beasts, fowls, fishes, plants, minerals, &c. but yet the kinds of them remain.
• 2. It is used Synecdochically, as where the woman of Samaria saith, He told me all things that ever I did, Joh. 4. 29. she means many secret things.

Where the word is taken in these or in any other respects improperly, it may be discerned either by some circumstance of the text (as where God saith, He will destroy all f •… esh, Gen. 6. 17. and that all flesh died, Gen. 7. 21. the context showeth that such as were in the Ark must be excepted.) Or by some other Scripture: as this general, The blood of Christ cleanseth from all sin, (1 Joh. 1. 7.) hath an exception of total apostasy, ( Heb 6. 6.) of the sin against the holy Ghost, ( Mat. 12. 32.) and of final impenitency, Luke 13. 3. But where there is nothing in the text nor in any other part of Scripture: nor in common reason and understanding to limit this general, it is to be taken in the largest extent, as John 1. 3. Mat. 11. 27. and in this place.

Obj. The Psalmist seems to restrain this general, to things living on the earth and in the waters: for he doth give instance in these particulars, All sheep and oxen, yea and the beasts of the field: the fowl of the air, and the fish of the sea, Psal. 8. 7, 8.

Answ. He doth not restrain it to those creatures: but only exemplifieth it in them. Now for an exemplification it is sufficient to reckon up some particular instances, though all be not mentioned. Where the Apostle reckoneth up seventeen fruits of the flesh, he addeth this clause, and such like, to show, that there were many other besides those seventeen, Gal. 5. 19, 20, 21.

Particular instances of some generals, are so many, as we may say of them what the Evangelist did of Christ's works, There are also many other, the which if they should be written everyone, I suppose that even the world itself could not contain th •… books that should be written, Joh. 21. 25.

• 2. The Psalmist alluding to Gen. 1. 26. & 9. 2. resteth in those particulars which are there mentioned.
• 3. As Moses, so the Psalmist thought it sufficient to exemplify the dominion of man over such sensible creatures as were visible, and might be seen and experimentally known to be put under man.
• 4. The Psalmist doth implicitly intend Christ: but the Apostle plainly, directly, and explicitly speaketh of him: and his main scope was to advance Christ above all invisible creatures: even Angels themselves. Therefore it concerned him to show the uttermost extent of those all things: which he doth in this phrase, He left nothing that is not put under him, that is, he includeth and compriseth every creature, invisible or visible, above or below, celestial or supercelestiall, terrestiall or subterrestiall: not Angels, not devils excepted.

§. 67. Of all things put under Christ.

THis phrase not put under, is the interpretation of one Greek word, which •… find in three oath •… places of the New Testament, and translated disobedient, (1 Tim. 1. 9.) unruly, Titus 1. 6, 10.

The Greek word, as here taken, is most propeely used of Oxen, Horses, and other beasts which will not be brought under the yoke. In other Authors the word is used to set out such as are of themselves, subject to none, or under the command of none. In this sense it may▪ fitly be here taken: for in reference to Christ there is not any creature so of itself, as it is not under his Power, Government and Command.

If it be taken in the former sense, it implieth thus much, There is none, be he never so refractory and stubborn, but is under the command of Christ, ( Mat. 8. 8, 9.) And if otherwise they will not, they shall be forced to obey, as Mark 1. 27. See more hereof §. 62.

Because the point most questioned was about the persons or things put under Christ, therefore the Apostle yet further insisteth on that general ALL: and showeth that it must be taken without limitation or exception of any: For thi •… cause, by way of explanation, he addeth this clause, He left nothing that is not p •… under him: that is, No creature is exempted from subjection under Christ.

§. 68. Of subjection of all things denied to any man.

AGainst the extent of the foresaid subjection of all things, the Apostle produceth an Objection in these words, But now we see not yet all things put under him.

There are seven words in that Objection, which carry an especial emphasis.

• 1. BUT. This is an adversative conjunction which oft implieth an Objection, as Rom. 3. 5. BUT if our unrighteousness, &c. So here it intendeth an Objection: and such an one as in the matter of it, cannot be denied to be true.
• 2. NOW. This conjunction is ordinarily used to set out the time present: Yet it is sometimes used as a mere supplement, or complement: as, Now then, Go to now, What now. So 1 Cor. 12. 1, 2. Thus in Hebrew, Psal. 2. 10. & 39. 7. The Grecians use to put a note of difference on this particle: when it signifieth the time present, they use to put an accent over it: as John. 4. 23. but when they use it for a supplement, they set it down without any accent. Here it is accented with a Circumflex; and it setteth out the time present: namely, the time of this our pilgrimage, while here we live on earth, even these days of our flesh: as the Apostle stiles this time, Heb. 5. 7.
• 3. NOT YET . These two words are but one in Greek: and it useth to have reference to some remarkable matter, or time: as to Christ's suffering, John 7. 6, 8, 30. to Professors Martyrdom, Heb. 12. 4. to the full consummation of all things, 1 John 3. 2. To that time, namely to the continuance of the world unto the last day, it hath reference in this place.

• 4. WE SEE. This is here to be taken of seeing with the eyes of the body: as where an Angel saith of Christ, There shall ye see him, Matth. 28. 7. In the passive it implieth a clear manifestation, as Heb. 9. 28. §. 142. Of different kinds of seeing, See §. 72.

  It here intendeth a visible experience or proof of a thing; and it implieth that men are hard to believe things which they see not: because they did not visibly see all things under Christ, they deny it so to be.

• 5. ALL THINGS. This is to be taken in the largest extent: no creature exempted: as was before shown, §. 66.
• 6. PUT UNDER. This is to be taken of the lowest degree of subjection: even under ones feet: as hath been before shown. §. 67.
• 7. HIM. This relative hath an indefinite reference to him that was styled Man, ver. 6. even as if he had said▪ to any man.

No natural man out of Christ was ever so advanced: As for believers, who are true members of Christ, though in Christ, as they are united to him, they have a right to all things, All things are theirs, 1 Cor. 3. 21, 22, 23. Yet now we see not all things put under any of them. It doth not yet appear what we shall be, 1 John 3. 2. We here, as heirs, are under tutors. This world is a place of probation. It becomes us to wait for the glory that is to come.

Thus the Apostle hath laid down the Objection to the full: as if somewhat more largely he had thus expressed it, It hath not in this time of life, nor will be while this world continueth visibly seen, that all things, without any exception, have been put in subjection to any one man.

The Apostle denieth not the truth of anything in this Objection, in regard of the matter thereof; but granteth every clause therein. Only he denieth the consequence inferred thereupon, which is this, That therefore all things are not put under Jesus. The falsehood of this inference is manifested in the next verse.

It was not without cause that the Apostle here produced this Objection. For an Objection against a truth gives an occasion to him that loveth, and desireth to maintain that truth, to Answer it: and a pertinent and a proper Answer doth more clear, and prove the truth: so as truth many times receives advantage from Objections made against it. It is therefore usual with the Penmen of Sacred Scripture to propound and answer objections. Ezek. 12. 22, &c. & 18. 2, &c. Rom. 6. 1, &c. 2 Pet. 3. 4, &c.

§. 69. Of Christ's dominion far exceeding all others.

THe foresaid Objection being in the matter and substance of it true, doth much amplify the Dominion of Christ. For thereby it plainly appeareth, that Christ's Dominion is such an one, as never any had the like. Experience giveth proof to the truth hereof.

Solomon reigned over all Kingdoms from the river Euphrates unto the border of Egypt, (1 King. 4. 21.) and Ahasuerus from India even to Ethiopia over 127 Provinces, Esther 1. 1. But Christ's Dominion hath no limits nor bounds.

Nebuchadnezzar was a King of Kings: his dominion was to the end of the earth▪ (Dan. 2. 37. & 4. 22.) The Lord gave to Cyrus all the Kingdoms of the earth, Ezra 1. 1. All the world was taxed by Caesar Augustus, Luke 1. 1. But these phrases, The end of the earth, All Kingdoms of the earth, All the world, are Synecdochically used, the whole being put for a part. Besides, no part of their Dominions reached unto heaven, as Christ's doth. That which is said of Nebuchadnezzar's greatness reaching unt •… heaven, (Dan. 4. 22.) is hyperbolical.

§. 70. Of the Popes usurped power over Earth, Purgatory, Hell and Heaven.

WE may here take notice of the intolerable arrogancy of the Pope of Rome, who challengeth an universal jurisdiction in Earth, Purgatory, Hell and Heaven.

• 1. On Earth he takes upon him to be, not only a Monarch over the Catholic Church throughout the whole world: but also to have power over all Kingdoms, to set up, and put down Kings. The Pope gave the West-Indians to the Spaniards. Not only those flatterers and deifiers of the Pope, who lived before the Jesuits (who as cunning refiners undertook to allay the gross and palpable blasphemies of former Papists, the substance whereof they themselves maintained) but also Bellarmine himself, one of the most subtle refiners, avoucheth, that the Pope ha •… power to change Kingdoms: and to take them from one, and confer them upon another, as the chiefest spiritual Prince.
• 2. Concerning Purgatory, it is said, that The Pope if he would might empty •… Purgatory.
• 3. Concerning hell it is said, that Though the Pope should thrust an innumerable company of souls into hell, none may judge him for it.
• 4. Concerning Heaven, they comprize a Supreme power of putting into, o •… casting out of heaven under the Keys, which, Papists say, Christ gave to Pe •… alone, and in Peter to his successor the Pope. Thereupon the Pope takes upon him to canonize, and make glorious Saints in heaven whom he pleaseth.

The eighth Psalm, (out of which the foresaid testimony is taken) is by sundry Papists applied to the Pope; and also the first verse of the 24 ^th Psalm. Doth no •… he who assumeth to himself these, and other things higher then these, exalt himself above all that is called God: and therein show himself to be plain Antichrist, 2 Thess. 2. 4.

§. 71. Of the Resolution and Observations of part of the eight verse.

IN this Text is laid down the difference betwixt Christ's Dominion and others. Hereof are two parts,

• 1. The extent of Christ's Dominion.
• 2. The restraint of others Dominion.

The former is set out by an explanation of that Divine testimony which he h •… produced. Here then we may observe,

• 1. A citation of the Text itself.
• 2. The explanation thereof.

In the citation there is observable

• 1. The manner of quoting it, thus, For in that.
• 2. The Matter. Wherein four distinct points are to be noted:
  • 1. The Agent, HE put.
  • 2. The Patients, All.
  • 3. The low degree, In subjection under.
  • 4. The Person under whom they were put, HIM, that is Christ.

The explanation is in these words, He le •… t nothing that is not put under him. This shows the full extent •… f All.

2. The restraint of others dominion is here set down by way of objection, yet so, as the matter contained therein is not denied. Hereof See §. •… 8.

In this Objection observe; 1. The substance. 2. The circumstance thereof.

The substance is 1. Generally intimated, in this adversitive Conjunction, Bu •… .

2. It is particularly expressed, Now we see n •… t, &c.

In that expression is set down:

• 1. The main point objected, All things not put under him.
• 2. The proof thereof, We see not.

The circumstance concerns the time, in two english words, Now, Yet.

The Observations hence arising are these.

• I. There is a great difference betwixt Christ's dominion and others. This ariseth from the general scope of this Text. See §. 69.
• II. Points questioned must be plainly propounded. This ariseth from the inference of this explanation upon the former testimony; implied in this causal particle For, See §. 66.
• III. It is God that puts one under another. This relative He, hath reference to God, See §. 57.
• IV. Creatures are under Christ. They are put in subjection under him, See § 67.
• V. Creatures are as low as can be under Christ. This phrase under Him, is as much as under His feet, See §. 62.
• VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him, See §. 67.
• VII. Objections against a Point may be produced. This particle But, intendeth as much, See §. 68.
• VIII. Experience of all ages is a good proof. This phrase We see not, intends as much. Withall it implies another Point, viz.
• IX. Men hardly believe that which they see not.
• X. In this world no man ever had an absolute Monarchy. These particles, Now, Yet, set out the time of this world. This phrase, Not all things under him, denies an absolute Monarchy, See §. 69.
• XI. The fullness of Saints glory is not here discerned. See §. 68.

§. 72. Of seeing Jesus.

THe answer to the former Objection is •… ere so plainly and fully set down, as thereby it evidently appears, what man was meant in the forequoted testimony: namely Jesus, who is expressly named, and proved to be the only man that was there intended. This answer is brought in by way of assumption, as this assuming note BUT, declareth ( See §. 50.) Or, to explain the passage more clearly, it may be brought in with discretive notes, thus; Though we see no other man, yet we may discern Jesus so and so exalted.

The word here translated we see, is sometimes put for bodily sight, sometimes for spiritual.

If the sight, here in this verse mentioned, be taken for bodily sight, it must be applied to the witnesses of Christ's resurrection (whereof mention is made, 1 Cor. 15. 5, 6, 7.) and of his ascension ( Acts 1. 9, 10.) and to the visible evidences which he gave of his supreme power in heaven, Acts 2. 33. & 4. 10. & 9 5, &c.

But all these visible evidences were accomplished before the time of the Apostles writing this Epistle. And the Apostle here speaking in the present tense of a present, and continued fight, must needs be understood to speak of a spiritual sight. Though our English use one and the same word, namely See, in the objection, and in the answer; yet in the Greek there are two words differing in sense and syllables.

The former is taken of the sight of the body. See § 68.

This latter, of the sight of the mind, Heb. 3. 19. Rev. 3. 18.

Both the Greek words are oft used in the one and the other sense. The former word sets out the sight of the mind, Heb, 11. 27. I am. 2. 24. And this latter sets out the sight of the body, Matth. 11. 4. & 12. 22.

But here it must be taken for the sight of the mind. For Jesus is crowned with glory in heaven, where men on earth see him not.

That we may the better discern how men are said to see Christ now in glory, it will not be unseasonable to set out the different kinds of sight expressed in Scripture.

There is a sight of the body, and of the mind: Both these are exercised on earth, and in Heaven. On earth ordinarily, and extraordinarily. To exemplify these.

• 1. All among whom Christ conversed in the days of his flesh on earth, saw him with their bodily eyes after an ordinary manner, Matth. 8. 34.
• 2. Stephen, and Paul saw him with their bodily eyes after an extraordinary manner, Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension.
• 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment, Matth. 24. 30. & 26. 64.

• 4. Glorified Saints shall see him with a beatifical vision in heaven, Rev. 22. 4.

  The sight of the mind consisteth in two things:

  • 1. In understanding things to be as they are, though they be invisible to the bodily eye, John. 9. 39.
  • 2. In believing what they conceive to be true, Heb. 11. 27.

Thus, as the body, so the soul hath two eyes; which are Knowledge and Faith. The former is here especially intended; yet the latter is not to be excluded: for true Christians believe what they know of Christ. As in Greek, to express the two forementioned kinds of sight, there are two distinct words, so also there are the like in sundry Latin translations, and might also in our english be distinguished, by translating the former thus, We see not; the latter thus, We perceive. This latter word is so translated, 2 Cor. 7. 8.

This metaphor, of seeing, is used in spiritual matters, because we are as much assured of them, as if we beheld them with our bodily eyes. We believe, and are sure, saith Peter, Joh. 6. 69. Believers are as sure that Christ is now in heaven, at God's right hand, crowned with glory and honor, as Thomas was that Christ was risen from the dead, when he saw Jesus before him, and put his hand into Christ's side, John. 20. 27, 28.

Nothing can be more sure then that which God's word affirmeth. Believers, who lived before Christ was exhibited, were in their souls, certain and sure of everything that God had foretold concerning the Messiah. In this respect Christ saith, Abraham rejoiced to see my day; and he saw it, and was glad, Joh. 8. 56. How much more may believers be sure of those things which in God's word are revealed of the glory of Christ. Of such saith Christ, Blessed are they that have not seen, and yet ha •… believed, Joh. 20. 29.

As for this particular of Christ's being crowned with glory, it is testified by four Evangelists, and by all the Apostles whose writings are come to our hands; and and by the gifts that Christ conferred on sons of men: whether extraordinary ( Acts 2. 33. and 3. 16.) or ordinary, Ephes. 4. 8, &c. Well therefore might the Apostle say of himself, and other believers, we see Jesus. They did as well know that Christ in heaven was crowned with glory, as they, who on earth saw it, knew that he was crowned with thorns.

What may be thought of them, that live under the light of the Gospel, whereby the great mysteries of Jesus Christ are fully and clearly revealed, and yet, if they be demanded whether ever they saw Jesus crowned with glory, and sitting at God's right hand, and making intercession for us, will be ready to answer (after such a manner as the Ephesians did, Acts 19. 1, 2.) We have not so much as heard of▪ any such thing. What may be thought of such, but that the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2 Cor. 4. 4. If they be blessed, who have not seen, and yet have believed ( John. 20. 29.) surely the case of those who do not now see Jesus crowned with glory, and honor, must needs be a most wretched case.

As for us, who can say, with this blessed Apostle, we see Jesus crowned: what cause have we to bless God for this evidence of his good providence, that our Savior after all his sufferings being entered into glory; that glory should be so clearly revealed, and we to see him crowned with glory? Christ, who is in heaven, is to us on earth invisible, in regard of bodily sight: yet by faith we see him: which is enough to work in us such a spirit as Moses (Heb. 11. 27.) and Stephen had, Acts 7. 56.

Let us therefore make use of this spiritual sight, till we come to the beatifical sight of Jesus.

§. 73. Of this Title JESUS.

THe Person of▪ whom the Apostle here speaketh, is here styled by his proper Name, Jesus; which is the Greek expression of Joshua, and signifieth a Savior. Jesus in Hebrew is the same, that Savior is in english. So as these two phrases, Jesus which is called Christ (Matth. 1. 16.) and A Savior which is Christ (Luk 2. 11.) intend one and the same thing.

This Name, Jesus, was by God himself given to his Son: For before the conception of Christ, an Angel from God thus saith to her, that was to be his mother, Thou shalt call his name Jesus, Luk. 1. 31. and again after he was conceived, but before his birth, it was said to his reputed father, Thou shalt call his name Jesus, Matth. 1. 21. Actually it was given to him at his circumcision ( Luk. 2. 21.) as our Name useth to be given to us at our baptism.

By this Name he was called in his infancy ( Matth. 2. 1. Luk. 2. 27.) in his childhood ( Luk. 2. 43.) in his youth ( Luk. 2. 52.) in his man-age ( Matth. 3. 13.) So all his life time; by friends ( John. 1. 45.) foes ( John. 18. 5, 7) country-men ( John. 6. 42.) Aliens ( John. 12. 21.) at his death ( Matth. 27. 37.) after his death, and that by Angels ( Matth. 28. 5. Acts 1. 11.) by Evangelists ( Luk. 24. 15.) Apostles ( Rom. 8. 11) yea and by devils ( Acts 19. 15.)

This Title Jesus, is a most honorable title, intimating that full salvation which he bringeh to his people. The Angel that brought the message of his birth and name, rendereth this reason thereof, He shall save his people from their sins, Matth. 1. 21. In this respect he is styled A Savior (Luk. 2. 11.) Our Savior (2 Tim. 1. 10.) The Savior of the body (Ephes. 5. 23.) The Savior of the world (Joh. 4. 42.) The Savior of all men (1 Tim. 4. 10.) yea salvation itself, Luk. 2. 30.

By the Name Jesus, people were put in mind of that great end of his coming into the world, namely to save them.

Yet the envious Jews under this Name scorned and derided him, by adding his country thereunto, thus; Jesus of Galilee, Jesus of Nazareth, Matth. 26. 69, 71. And in scorn this title was set over his head, This is Jesus, &c. Matt •… . 27. 37.

The Apostle therefore, in setting forth the excellency of Christ, oft useth this Name Jesus. It is oftener used alone, without any addition, in this Epistle, then in any other one Epistle; that these Hebrews might be kept from that base conceit which their countrymen had of Jesus; and move them to have him in high esteem.

There are two whom the LXX in the Old Testament style Jesus, namely Joshua the son of Nun (John. 1. 1.) and Joshua the son of Iosedech, Hagg. 1. 14. Both these were accounted Savior's of Israel, in regard of temporal deliverances, and therein were types of Christ.

In the New Testament where mention is made of Joshua, he is styled Jesus: as Acts 7. 45. Heb. 4. 8. There is mention of another also called Jesus, Col. 4. 11. who being a Jew, was, as is probable, in Hebrew called Joshua.

The Apostle had before called Christ, the Son of God, the first beg •… tten, God, Lord, which are titles proper to his divine nature. But here he speaketh of his excellency, as man: and thereupon giveth him that title which setteth out the distinct reason, why being God, he assumed man's nature: namely that he might be a fit, and able Savior of man. Fit, as he was man: able as he was God.

Well may this title Jesus, in regard of the signification of it, be given unto Christ▪ For,

• 1. He was a true Savior ( Heb. 8. 2.) not a typical Savior, as Joshua and other like Savior's, Neh. 9. 27.
• 2. He was a most free Savior. According to his mercy he saved us (Tit. 3. 5.) N •… for price, 1 Pet. 1. 18.
• 3. He was an all-sufficient Savior. He satisfied divine Justice, asswaged divine wrath, endured the infinite curse of the Law, overcame death, hell, and him that had the power of them, v. 14. Rev. 1. 18.
• 4. He was an universal Savior. The Savior of all that are, or shall be saved, 1 Tim. 4. 10.
• 5. He was a total Savior. He saveth soul and body, 1 Cor. 6. 20.
• 6. He was an everlasting Savior. He brings all that believe in him to everlasting life. As he is, so he was from the beginning, and ever will continue so, Heb. 13. 8. Rev. 13. 8. Heb. 7. 24.
• 7. He was a perfect Savior, Heb. 7. 25. He leaves nothing simply in the case of salvation, for any other to do.
• 8. He is the only Savior. Acts 4. 12. Isa. 63. 5.

On these grounds it becomes us:

• 1. To consider the need that we have of a Savior. This will make us inquire how we may be saved, Acts 16. 30.
• 2. To fly to Christ for salvation. He invites all so to do, John. 7. 37. He casts away none that come unto him, John. 6. 37.
• 3. To trust on him, Acts 16. 31. 1 Tim. 4. 10.
• 4. To rejoice in him, Luk. 1. 47.
• 5. To bless God for him, Luk. 1. 68.
• 6. To serve him who saveth us, Luk. 1. 74, 75.
• 7. To do all in his Name, Col. 3. 17.

Of this title Jesus, joined with the other Christ, See Chap. 3. v. 1. §. 29.

§. 74. Of applying the testimony.

THat it may the more evidently appear, that Jesus was especially intended in the foresaid testimony, the Apostle applieth to him both that low estate to which the man mentioned by the Psalmist, was humbled: and also that high estate whereunto he was advanced: and both these, in the very words of the testimony. The former thus, Who was made a little lower then the Angels. The latter thus, crowned with glory and honor. The meaning of both these hath been before declared, See §. 57.

This high exaltation of Christ is here again brought in, to prove that all things were put under him. For the first particle of this verse But, hath reference to the exaltation of Christ, as if they had been thus joined together, But we see Jesus crowned with glory and honor. The thing questioned in the former verse was this; we see not yet all things put under him. To that in way of opposition the Apostle addeth this, But we see Jesus Crowned. This crowning of Jesus is a clear demonstration that all things are put under his feet: for it showeth that he hath dignity and authority over them all. And it is here again upon the mention of Christ's suffering, set down, to take away the scandal of Christ's cross: for Christ crucified was unto the Jews a stumbling block, and unto the Greeks foolishness, 1 Cor. 1. 23. But the glory of Christ after his suffering, made his suffering to be accounted no despicable matter, but rather most glorious; it being the way to a Crown of glory and honor.

To show wherein Jesus was made lower then Angels, this phrase is inserted, For the suffering of death.

The Preposition translated FOR, is diversely used in the New Testament. It is sometimes set before the genitive case; and then it signifieth the efficient cause and that principal, as Rom. 1. 5. or instrumental, as Matth. 1. 22. or the means whereby a thing is effected, as Acts 5. 12. In all these senses it is translated, By. See Chap. 3. v. 16. §. 164.

Sometimes it is set before the accusative case, and is translated FOR; then it signifieth the final cause; as Matth. 14. 3, 9. and in this sense it is sometimes translated because, as Matth. 13. 21. In the next verse both cases are joined to it, so as it signifieth both the final and the efficient cause. Here it is joined with the accusative case. But the sentence is so placed between the humiliation and exaltation of Christ, as it may be referred to either. Some refer it to the one, some to the other.

It being referred to Christ's humiliation, implieth the end of his being made less then Angels; namely, for death: that he might suffer death; or that he might die. For Jesus, as God, was eternal, immortal, and could not die: but as man he was mortal: he could, he did die.

Some place Christ's humiliation below Angels in his death; and thus translate it, lower then the Angels, by the suffering of death. Our english giveth an hint of this, by putting this divers reading in the margin, thus; or, by. But the accusative case, with which the preposition is here joined, will hardly bear that interpretation.

Again, Others refer this clause, concerning Christ's death, to his exaltation, thus; We see Jesus for the suffering of death crowned: which is, as if he had said, Because he suffered death, he was crowned, &c.

If this be taken of the order, or way of Christ's entering into glory (namely, that after he had suffered death, he was crowned with glory:) it well agreeth with other Scriptures, which thus speak; Ought not Christ to have suffered these things, and enter into glory? (Luk. 24. 26.) He became obedient to death, wherefore God also hath highly exalted him, Phil. 2. 8, 9. But thereupon to infer what Papists do, that Christ by his passion merited his own glorification, is no just consequence; nor an orthodox position. For,

• 1. The Greek phrase noteth the final, rather, then the meritorious cause.
• 2. The glory whereunto Christ was advanced, was due to him by virtue of the union of his human nature with his divine.
• 3. The glory whereunto he was advanced was too great to be merited.
• 4. It impaireth the glory of Christ's passion, to say that hereby he merited for himself: implying that he aimed therein more at his own glory then our good.
• 5. It lesseneth God's love to man: as if God should give his Son to suffer, that thereby he might attain unto another glory then he had before.
• 6. Christ going out of the world thus prayeth, O Father, Glorify thou me with thine own self, with the glory which I had with thee before the world was, Joh. 17. 5. How was that merited in the world, which he had before the world was?
• 7. The Rhemists themselves, and other Papists acknowledge, that Christ was, strait upon his descending from Heaven, to be adored by Angels, and all other creatures.

I suppose that the main scope of the Apostle, is to set out the end of Christ's being made lower then Angels; namely, that he might be a sacrifice to expiate man's sin; and thereby to make reconciliation betwixt God and man.

In this respect the first interpretation is the fittest: namely, that Christ was made man for this very end, that he might die. This is most agreeable to the proper meaning of the phrase and mind of the Apostle.

Thus do many Ancient and later Divines take it. This is a second proof of Christ's true manhood, namely his death. See §. 1.

§. 75. Of Christ's being man to die.

HAd not Christ assumed an human nature, which (in the substance, and sundry infirmities thereof) is inferior to the Angelical nature (which is spiritual, and incorruptible) he could not have died. To imagine that as God ( who only hath immortality, 1 Tim. 6. 16.) he should die, would imply the greatest contradiction that could be. God is a Spirit of spirits, more free from any corporal infirmity, and from death, then any created spirits can be. Yet to effect what Christ did by his death; he that died must be God. For Christ died not as a private person to pay his debt: but as a Surety for man, and a Redeemer of man. For man therefore he was to satisfy infinite justice, to remove the insupportable curse of the Law, to break the bonds of death, to overcome the devil that had the power of death. No single creature could do all these. Immanuel, God with us, God made man, died, and by death effected whatsoever was requisite for man's full Redemption. As by being man he was made fit to suffer, so that manhood being united to the Deity was made able to endure whatsoever should be laid upon it: and thereby also an infinite value, worth, and merit was added to his obedience: for it was the obedience of him that was God, but in the frail nature of man.

Behold here the wonder of wonders. Christ undertakes a task above the power of all the Angels: and to effect it he is made lower then Angels. If ever power were made perfect in weakness, it was in this.

§. 76. Of Christ's Sufferings.

THe Apostle here addeth suffering to death ( For the suffering of death ) to show that it was not an easy, gentle, light departure out of this world, but a death accompanied with much inward agony, and outward torture.

This word in the plural number, Sufferings, is frequently used in the New Testament, both to set out the manifold sufferings of Christ, (as 1 Pet. 1. 11.) and also the sufferings of Christians for Christ's sake, (as Rom. 8. 18.) The singular number, Suffering, is used in this only place: but collectively it compriseth under it all that Christ endured, either in body or soul. To demonstrate the truth hereof, the Apostle with an emphasis thus expresseth the kind of his death, even the death of the Cross, (Phil. 2. 8.) which was a cursed death, Gal. 3. 13.

This will yet more evidently appear, if to Christ's external sufferings be added the sufferings of his soul. A Prophet saith, that his soul was made an offering for sin, Isa. 53. 10. This was manifested by his inward agony, concerning which, he himself thus saith, My soul is exceeding sorrowful unto death: with strong crying and tears, he thus prayeth, O my Father, if it be possible, let this cup pass: yea again, and the third time he fell on his face, and prayed in the same manner. Such was his agony, as his sweat was as it were great drops of blood falling to the ground. So great was his agony, as an Angel is said to appear unto him from heaven strengthening him. When he was upon the Cross, he cried with a loud voice, saying, My God, my God, why hast thou forsaken me? Do not these effects further prove that the Apostle had cause to add Suffering to Christ's death, and to style it, Suffering of death?

All this was to keep us from suffering what by our sins we had deserved. For Christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 3. 13. Who is able to comprehend the breadth, and length, and depth, and height of Christ's love to us, which passeth knowledge? Ephes. 3. 18, 19.

What now should not we do, and endure for Christ's sake, thereby to testify our love to him?

§. 77. Of this reading Without God.

THe proper end of Christ's suffering is thus expressed, that he by the grace of 〈◊〉 should taste death for every man.

This conjunction THAT, is a note of the final cause: as Matth. 5. 16. Wh •… in special that end was, is shown in this phrase, for every man. Hereof See §. 83.

The chief procuring cause is here said to be, The grace of God. It appears that some of the Ancients read this clause otherwise then now we read it: though it be confirmed by a constant consent of all Greek copies as we now have it.

That other reading is thus, That WITHOUT God he might taste death. The Greek words translated Grace, in the Nominative case, and without are somewhat like: they differ but in one letter. Thence might the mistake arise. For some have here taken grace in the Nominative case, for Christ who died: as if he had said, That the grace of God might taste death for every man. He called him grace 〈◊〉 tasted death for the salvation of all, saith one: and the Son is called the grace of God the Father, saith another. But the word used by the Apostle is of the Dative case: so as hereby the likeness of the Greek words is taken away: and the mistake appears to be the greater.

The sense wherein the Fathers used this phrase, without God, was this, that though Christ consisted of two Natures, Divine and Human, yet he suffered only in his Human nature, his Deity did not suffer.