Commentary on Hebrews

§. 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.

But Nestorius, a notorious Heretic, and his followers, inferred from those words, without God, that Christ's Human nature was a distinct person of itself, and so suffered without God, not united to God. For they held that God and man in Christ were two distinct Persons.

Thus we see what advantage is given to Heretics by altering the words of Scripture.

§. 78. Of God's grace the cause of Christ's death.

TO come to the true reading of this text, which is this, by the grace of God. Grace is here put for the free favor of God. Thus it is oft taken in the holy Scriptures.

All blessings tending to salvation, yea, and salvation itself, are ascribed thereunto▪ as Election, Rom. 11. 5. Redemption, Eph. 1. 7. Vocation, 2 Tim. 1. 9. Justification, Rom. 3. 24. Salvation, Eph. 2. 8.

It was therefore of God's grace that Christ was given to man, and that he did what he did, and endured what he endured for man, John 3. 16. Ephes. 2. 4, 7.

There is nothing out of God to move him to do anything: He worketh all things after the counsel of his own will, Eph. 1. 1. See more hereof §. 37. and Chap. 4. v. 16. §. 97.

As for man, there can be nothing in him to procure so great a matter, as is here spoken of, at God's hand.

By this it is manifest, that God's free grace, and the satisfaction that Christ hath made for our sins, may stand together. Christ's satisfaction is so far from being opposite to the freeness of God's grace, as it is the clearest, and greatest evidence that ever was, or can be given thereof. More grace is manifested in God's not sparing his Son, but giving him to death for us, then if by his supreme authority, and absolute prerogative he had forgiven our sins, and saved our souls. We that partake of the benefit of Christ's death, nor do, nor can make any satisfaction at all. For God to impute another's satisfaction to us, and to accept it for us, is mere grace: and that the rather, because he that is true God, even the proper Son of God, made that satisfaction.

Thus we see how in working out our redemption, Divine grace and justice meet together, and sweetly kiss each other. Justice in reference to the Son of God, who hath satisfied God's justice to the full. Grace in reference to us, who neither have made, nor can make any satisfaction at all.

Learn hereby to ascribe what thou hast or hopest for, to grace: and wholly rely thereupon. It is the surest ground of comfort, and safest rock of confidence that poor sinners can have.

Paul ascribes all in all to it, 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth: yet never satisfieth himself therein. He styleth it, abundance of grace, Rom. 5. 17. Exceeding abundant grace, 1 Tim. 1. 14. Riches of grace, Eph. 1. 7. Exceeding riches of grace, Eph. 2. 7.

Let us be like minded. Let us acknowledge the grace of God to us, and ascribe all the good we have thereunto. Let us so deeply meditate thereon, as we may be ravished therewith. Let us so apply it to ourselves, as we may render all the praise of what we have, or are able to do, to this grace of God.

Had it not been by the grace and good pleasure of God, no violence or force of man or devils, could have brought Christ to die. Did he not with a word of his mouth drive back those that came to apprehend him? John. 18. 6. He could have had more then twelve legions of Angels to defend him, Matth. 26. 53. He was delivered by the determinate counsel of God, Acts 2. 23. And this God did upon his free grace and good will towards man. This moved Christ to lay down his life, Joh. 10. 18. and to give himself, Eph. 5. 25.

§. 79. Of Tasting.

THe evidence of the grace of God here specified is thus expressed, That he should taste death, &c. Of tasting, See Chap. 6. v. 4. §. 33.

To taste is the proper act of that sense which is called Taste. Thereby is discerned the •… avour of things: and men distinguish betwixt sweet and sour, fresh and salt, and other like different tastes, Job 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two ways.

• 1. Indefinitely, for the participation of a thing; and that affirmatively, ( The Ruler of the feast tasted of the water that was made wine: that is, he drank it, John. 2. 9.) and negatively, None of them shall taste of my supper, that is, shall eat thereof, Luke 14. 24.
• 2. Exclusively, by way of diminution; implying a small quantity. This also affirmatively, ( I did but taste a little honey: that is, I took but a little quantity, 1 Sam. 14. 29.) and negatively, Taste not, Colos. 2. 21. that is, take not the least quantity.

In the former sense it is taken for eating, and so translated, Acts 10. 10. & 20. 11.

In the later sense it is opposed thereunto, When he had tasted thereof he would not drink, Matth. 27. 34. Eating and drinking in this case intendeth the same thing.

It is oft, in the New Testament especially, metaphorically used, and applied both to things comfortable, (as to the heavenly gift, good Word of God (Heb. 6. 4, 5.) and gratiousness of God, 1 Pet. 2. 3.) and also to such things as are grievous: as to that which of all things is most bitter unto natural men, namely death: They s •… not taste of death, Matth. 16. 28. So John 8. 52. and here.

The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death: which was by giving them a cup of poison to drink. In allusion hereunto death is styled a Cup (especially death inflicted by men, accompanied with some horror:) and suffering death a drinking of that Cup, John 18. 11. Matth. 20. 22, 23.

It was usual with the Prophets to set out God's judgments under this metaphor of a Cup: a Cup being Metonymically put for the liquor in the Cup: which in this case is taken to be bitter and deadly, Isa. 51. 17, 22. Ier. 25. 15, 17, 28. Ezek. 23. 31, &c. To drink, or taste of such a Cup is to partake of the grievous and bitter thing that is intended thereby: whether it be death, or any other affliction or judgment.

The liquor in the Cup, whereof Christ is here said to taste, is plainly expressed to be death. How bitter his death was, hath been shown before, §. 76.

§. 80. Of Christ's tasting Death.

CHrist suffering death is here set out under this metaphor of Tasting, in three respects.

• 1. In that he did truly and really partake thereof. The History of his Passion, punctually set forth by four Evangelists, which are four authentic Witnesses, give •… abundant proof hereunto. He was our Surety, and took our sins on him, and undertook to make full satisfaction for them. To do this he must of necessity partake of death: even such a death as he did suffer. This real suffering of Christ is to be held as an undeniable ground of faith.
• 2. In that Christ was not swallowed up of death. For he was but three days under the power of death: and in none of those days did he see corruption, Acts 2. 31. In both these was Jonah a type of Christ, Jonah 1. 17. & 2. 10. Matth. 12. 40. This doth much strengthen our faith, in that our Surety, who did really partake of death▪ did yet but taste thereof. He was not utterly destroyed thereby.
• 3. In that he began to us in that Cup. A Physician will himself taste of the Potion that he hath prepared for his Patient, to encourage his Patient more contentedly and readily to drink it up. For by the Physicians first tasting of it, the Patient is assured that there is no hurtful thing therein, but that which is good and wholesome. Even so Christ tasting death, encourageth Believers to submit unto it. It is said of the Unicorn, that he putting his horn into the water, draws out all the poison thereof, and then other beasts drink of it after him. Thus from Christ's death it is that the sting of death is pulled out, (1 Cor. 15. 55, 56.) His tasting of death hath seasoned and sweetened death unto us: So as that which was sharp vinegar, and bitter gall to him, is sweet wine to us. Thus it is set out in the Lord's Supper, Luke 22. 20. It is a Cup of consolation, (Jer. 16. 7) of benediction, (1 Cor. 10. 16.) of salvation, Psal. 116. 13.

§. 81. Of Christ's dying for every man.

THe persons for whom Jesus tasted that bitter Cup of death, are set forth in this indefinite phrase, for every man. This collective phrase in the singular number, is answerable to the general in the plural number, for all, 2 Cor. 5. 15. It was before noted (§. 66.) that this general or indefinite particle, All, or everyone, admits limitations. In this case of Christ's death, it must needs be limited. For in another place Christ saith, I laid down my life for the sheep, (John 10. 15.) but every man is not of Christ's fold, nor one of those sheep. It is said again, He shall save HIS people (Matth. 1. 21.) of this number every man is not: He gave himself for the Church (Eph. 5. 25.) of which Society none are but the Elect. Christ made intercession for those for whom he died, ( Rom. 8. 34.) But he prays not for the world, ( John 17. 9.) They for whom he died are Redeemed, ( Rev. 5. 9.) but Christ hath redeemed men out of every Kindred, and Tongue, and People, and Nation: not everyone in each of these. From Redemption follows Remission of sins, ( Col. 1. 14.) but all have not their sins pardoned. The Father gave some out of the world to Christ, John 17. 6.

This universal particle, all, or everyone, must therefore have here some limitation: as on all hands it is granted to have in these words of Christ, I, if I be lifted up from the earth will draw all men unto me, John 12. 32.

Limitations are such as these.

• 1. In regard of distinct sorts and kinds of persons. So is the general particle limited, Gen. 7. 14. Matth. 4. 23. Luke 11. 42.
• 2. In regard of the universality of the Elect. These are they of whom Christ thus saith, All that the Father giveth me, shall come unto me; and him that cometh unto me, I will in no wise cast out, John 6. 37. God's people have their fullness; and in the Elect there is a kind of special universality: So as the whole world may seem to be redeemed out of the whole world.
• 3. In regard of the indefinite offer of the benefit of Christ's death to everyone none excepted, Isa. 55. 1. Rev. 22. 17.
• 4. In regard of the sufficiency of the price. Christ's death was sufficient to redeem everyone. In this respect it is said, The blood of Christ cleanseth from all sin, 1 John 2. 7.
• 5. In regard of the impotency of all other means. There is no other means to redeem man but the death of Christ: so as everyone that is redeemed is redeemed by his death. In this respect saith this Lord, I am the Lord, and beside me there is no Savior, Isa. 43. 11. Where in a City there is but one Physician, we use to say, all that are sick are cured by him, meaning all the sick that are cured.

§. 82. Of God's impartiality.

THis in general verifieth that which was of old affirmed by Moses, (Deut. 10. 17.) by Elihu, (Job 34. 19.) in Jehoshaphat, (2 Chron. 19. 7.) by Peter, (Acts 10. 35.) by Paul, (Rom. 2. 11.) and sundry others: namely, that with God is no respect of persons. All sorts, in all Nations, whether male or female, great or mean, free or bond, learned or unlearned, rich or poor, or what other outward difference may be betwixt them, All are alike to God.

By this may everyone be bold to apply Christ's death to himself. Hereof see more in The whole armor of God, on Eph. 6▪ 16. Treat. 2. of Faith. §. 29, 30, &c.

§. 83. Of Christ's dying for us.

THe end of Christ's death being thus set down, for every man, showeth that it was man, even man's good for whom and for which Christ died, Rom. 5. 8. His birth, his life, his death, were all for us children of men. A Prophet, who was a son of man thus setteth out Christ's birth, Unto us a Child is born; unto us a S •… is given, Isa. 9. 6. And an Angel speaking to sons of men, thus, Unto you is born •… Savior, Luke 2. 11. The obedience of Christ's life was also for us, Rom. 5. 19. So he died for us, 1 Thes▪ 5. 10. The like is said of his burial▪ for in regard of the benefit which we receive from Christ's burial, we are said to be buried with him, Ro •… . 6. 4. Col. 2. 12. yea he was made sin for us, (2 Cor. 5. 21.) and a curse for us, Gal. 3. 12. For us he vanquished the devil, Heb. 2. 14. The like also of his resurrection, Rom. 4. 25. Of his ascension, ( John 14. 2.) Of his intercession, ( Rom. 8. 34.) and o •… his abode in heaven, ( John 17. 24.) All is for us.

Good ground we have hereupon to apply, as other things of Christ, so especially (that which is here in particular expressed) his death: and to rest thereon, as on a satisfaction for our sins, and as the means of pulling out the sting of death, 1 C •… r. 15 55. and making it a sweet sleep to us, 1 Thes. 4. 14, 15.

§. 84. Of the Resolution of Heb. 2. 9.

THe sum of this verse is, The End of Christ's humiliation.

This is set down by way of Answer to the Objection propounded in the former verse. The Objection was against the supreme Authority of Christ over 〈◊〉 creatures. Of the Objection See §. 68.

The Answer hath reference unto two branches of the Objection,

One concerns the Person intended: which was man: meaning a mere man. This the Apostle so yields unto, as notwithstanding he affirmeth Jesus, who was mor •… then man to be so highly exalted as is mentioned in the Testimony.

The other concerns the evidence alleged against the foresaid supreme Authority, which is thus set down, We see not yet, &c.

This he answereth, by a distinction of sights, to this purpose, though with bodily eyes we can see no such matter: yet we may with the eyes of our soul. See §. 7 •… .

In setting down the foresaid end, two points are distinctly expressed,

• 1. A description of Christ's humiliation.
• 2. A declaration of the end thereof.

Christ's humiliation is set down by the low degree thereof: and that comparatively in reference to Angels, thus, Lower then Angels. Hereof see §. 64.

The end is

• 1. Generally propounded
• 2. Particularly exemplified.

In the general is declared,

• 1. The end itself.
• 2. The consequence that followeth thereupon.

The end itself is

• 1. Propounded in this word, Death.
• 2. Aggravated by this Epithet, Suffering.

The consequence following was exaltation.

This is

• 1. Propounded in the metaphor of a Crown: which implieth a royal dignity.
• 2. It is amplified two ways.

• 1. By the excellency of that Crown, in this word Glory.
• 2. By the esteem that others have of it, in this word, Honor. Of these two words See §. 60.

In the particular exemplification of the end are set out,

• 1. The manner of Christ's partaking of death, in this metaphor Taste.
• 2. The causes thereof: Which are two.

• 1. The procuring cause, The grace of God.
• 2. The final cause, For every man.

§. 85. Of Doctrines raised out of Heb. 2. 9.

I. OBjections against truth are to be answered. Thus such clouds as obscure truth will be removed. Thus may men be kept from forsaking the truth. This particle BUT, intendeth the Doctrine. See §. 68.

II. Christ is the Savior of man. For he is Jesus. See §. 73.

III. Things supercelestiall may be seen. Supercelestials are such as are above the stars, even in the highest heaven, where Jesus hath abode ever since his ascension. There may we now see him: namely with the eyes of the soul. See §. 72.

IV. Truths invisible are most sure to Believers. They are Believers of whom the Apostle thus saith, We see. See §. 72.

Of Doctrines raised out of these words, made a little lower then the Angels, and out of these, Crowned with glory and honor, See §. 65.

V. Christ was incarnate that he might be a fit sacrifice. See §. 74, 75.

VI. Christ suffered unto death. His death is here expressly mentioned.

VII. Christ's death was with great suffering. It is here styled the suffering of death. See §. 76.

VIII. Great glory followed upon Christ's great suffering. This phrase, the suffering of death, imports great suffering: and this, Crowned with glory, great glory: and the order of setting down these two, shows, that the later followed upon the former. See §. 74.

IX. Christ's high dignity giveth proof of the subjection of all things under him. The Apostle here proveth that subjection by Christ's Dignity. See §. 74.

X. God's free grace was the procuring cause of Christ's suffering for man. This is here directly set down. See §. 78.

XI. God's grace and Christ's merit may stand together. See §. 78.

XII. Christ was not swallowed up of death.

XIII. Christ actually and really died.

XIV. Christ began the cup of death to us. These three last Doctrines arise from this metaphor Taste. See §. 80.

XV. Christ died for all of all sorts. See §. 81.

XVI. Christ died not for himself. See §. 74.

XVII. God is no respecter of persons. For he gave his Son for all men. See §. 81.

XVIII. Mans good was the end of Christ's sufferings. See §. 81.

§. 86. Of the respect wherein it became God that his Son should be man and suffer for man.

THe first particle of this verse, FOR, shows that it is added as a reason of that which goes before. In general it is a third reason to prove that Christ was man. See §. 1. In particular it declareth the reason of the last clause of the former verse: which is this, By the grace of God Christ tasted death for everyone. If the question be asked, Why God's grace chose that way to redeem man? here is a ready answer, It became him so to do.

The Greek word translated, became, is diversely used.

• 1. It implies a necessity of doing this or that, as in this phrase, Such an high Priest became us, who is holy, &c. ( Heb. 7. 29.) It was necessary that we should have such an one: no other could serve the turn.
• 2. It implies a duty, as in this phrase, It becometh us to fulfill all righteousness, (Matth. 3. 15.) It is our duty so to do.
• 3. It implies an answerableness or agreement of one thing to another, as in this phrase, Speak thou the things which become sound doctrine, (Tit. 2. 1.) that is, as are agreeable thereto.
• 4. It implies a decency, comliness and glory of a thing, as in this phrase, Which becometh women professing godliness, 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works; and this is a decent and comely thing; the beauty and glory of Professors. Thus it is here taken: for never did anything more make to the glory of God, then his making of his Son lower then Angels, that •… e might taste death for everyone.

We read that upon the first news of Christ coming into the world a multitude of Angels thus praised God, Glory to God in the highest, &c. Luke 2. 14. And Christ himself, when he was going out of the world, thus saith to his Father, I have glorified thee on earth, John 17. 4. And upon his suffering Christ said, Father glorif •… thy Name: And the Father thus answered, I have both glorified it, and will glorif •… it again, John 12. 28. All this was in relation to Christ's humiliation, even unto death.

§. 87. Of God's glory in giving his Son to die.

IF we take a view of God's special Properties, we shall find the glory of them so set forth in Christ's Incarnation and Passion, and the Redemption of man thereby, as in nothing more. I will exemplify this in five of them.

• 1. The power of God hath been often manifested by many wonderful works of his since the beginning of the world. The book of Job and book of Psalms do reckon up catalogues of God's powerful and mighty works: but they are all inferior to those works which were done by the Son of God, becoming man, and dying: For hereby was the curse of the Law removed, the bonds of death broken, the devil and his whole host vanquished, infinite wrath appeased. The Son of God di •… all this, and much more, not by araying himself with Majesty and power, but b •… putting on him weak and frail flesh, and by subjecting himself to death. Herei •… was strength made perfect in weakness, 2 Cor. 12. 9.
• 2. The wisdom of God was greatly set forth in the first creation of all things i •… their excellent order and beauty, and in the wise government of them: but af •… that by sin they were put out of order, to bring them into a comely frame again, was an argument of much more wisdom: especially if we duly weigh, how by the creatures transgression, the just Creator was provoked to wrath. To find out •… means, in this case, of atonement betwixt God and man, must needs imply muc •… more wisdom. For who should make this atonement? not man, because he wa •… the transgressor: Not God, because he was offended and incensed: yet God b •… taking man's nature upon him, God-man, by suffering, did this deed: he made the atonement. God having revealed this mystery unto his Church, every o •… that is instructed in the Christian faith, can say, Thus, and thus it is done. But h •… not God by his infinite wisdom found out, and made known this means of reconciliation, though all the heads of all creatures had consulted thereabout, their counsels would have been altogether in vain. We have therefore just cause with 〈◊〉 holy admiration to break out, and say, Oh the depth of the riches both of the wisd •… and knowledge of God! Rom. 11. 33.
• 3. The justice of God hath been made known in all ages, by judgments executed on wicked sinners: as the punishment of our first parents, the drowning o •… the old world, the destroying of Sodom and Gomorrah with fire and brimstone, the casting off the Jews, the casting of wicked Angels, and reprobate men into 〈◊〉 fire: but to exact the uttermost of the Son of God, who became a Surety for man, and so to exact it as in our nature he must bear the infinite wrath of his Father, and satisfy his justice to the full, is an instance of more exact justice then ever was manifested.

• 4. The truth of God is exceedingly cleared by God's giving his Son to die, and that in accomplishment of his threatening and promises.

  For threatening God had said to man, In the day thou eatest of the tree of the knowledge of good and evil, thou shalt surely die, Gen. 2. 17. How could God's truth have been accomplished in this threatening, and man not utterly destroyed, if Christ 〈◊〉 not died in our nature?

  For promise, the first that ever was made after man's Fall was this, The seed of th •… woman shall bruise the Serpents head, Gen. 3. 15. As this was the first promise, so was it the ground of all other promises, made to God's elect in Christ. Now God having accomplished this promise by giving his Son to death, how can we doubt of his truth in any other promise whatsoever. The accomplishment of no other promise could so set out God's truth, as of this: for other promises do depend upon this, and not this on any of them. Besides this is the greatest of all other promises. We may therefore on this ground say, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8. 32.

• 5. God's mercy is most magnified by sending his Son into the world to die for man. The mercies of God are over all his works, Psal. 145. 9. But the glass wherein they are most perspicuously seen, is Jesus Christ made man, and made a sacrifice for man's sin. This is thus set out to the life; God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, Joh. 3. 16.

§. 88. Of the necessity of Christ's being man to die.

ON the forementioned grounds, there was a necessity of Christ's suffering. In this respect a MUST is attributed to that which is here said, It became. So saith Christ of himself, He must suffer (Matth. 16. 21.) and, Thus it must be (Matth. 26. 54.) The Son of man must he lift up (Joh. 3. 14.) Ought not Christ to have suffered these things, Luk. 24. 56?

This may serve to stop the mouths of such conceited persons, as are overbusie in enquiring after God's supreme high prerogative; namely, whether he could not by virtue of it have forgiven man's sin, without any such satisfaction: and by his grace received him to glory?

Since it became God, to take this course; and that the holy Ghost saith, it must be so; O man, who art thou that repliest against God? When God's will is manifested, it is overmuch curiosity to dispute about his prerogative. Moses hath set down a singular rule for us to order our reasonings by; which is this: Those things which are revealed belong unto us, Deut. 29. 29. It may be that these grounds, It became him, It must be, are expressed to prevent all further disputes about this point.

It much becomes us who look to partake of the benefit of that which became God so to order, to be very circumspect over ourselves, and to take heed that we pervert not that to God's dishonor, which so much became him. They pervert it, who take occasion from God's grace in giving his Son, and from the satisfaction which his Son hath made for our sins, to continue in sin. This is it concerning which the Apostle, with great indignation and detestation saith, God forbid. Rom. 6. 2. This is to turn the glory of God into lasciviousness, Jude v. 4. This is to tread underfoot the Son of God, &c. Heb. 10. 29. What greater aggravation can there be of a sin then this?

§. 89. Of these phrases, For whom, By whom are all things.

THese phrases, For whom are all things, and by whom are all things, have reference to God, who gave his Son to death; and by them is he described. These two prepositions FOR, BY, are the interpretation of one Greek word; which is the same that in the former verse is translated FOR (for the suffering.) The variation of the cases joined to the preposition, varieth the interpretation. Hereof see §. 74. Of the greek Noun See §. 76.

The former sets out God, as the final cause, for whose glory all things are. In this sense it is said, The Lord hath made all things for himself (Prov. 16. 4.) namely for his own glory. To this very purpose saith the Apostle; All things are to him, Rom. 11. 36. These prepositions FOR, and TO, intimate one, and the same thing, which is the End. Thus the woman is said to be made for the man (1 Cor. 11. 9.) which is for the man's sake, for his good, Gen. 2. 18. The Greek phrase which signifieth To him, is translated FOR him, ca. 1. 16. To make this more clear, our english often addeth this particle, Sake, which is a note of the final cause: As for the kingdom of heavens sake, Matth. 19. 12. For my Names sake, saith Christ, Luk. 21. 17. For the Gospels sake, 1 Cor. 9. 23.

The latter phrase By whom, sets out God as the Efficient, and Creator of all. In this sense this phrase is applied to Christ, By him were all things created, Col. 1. 16.

It is also applied to his blood as to the procuring cause of redemption: He hath purchased the Church with his own blood, Acts 20. 28.

This general all things, is to be taken in the largest extent that can be, nothing at all excepted: so it is taken John. 1. 3. Col. 1. 16. Heb. 1. 3. and in other places where mention is made of creation, and providence. (See more of this general, §▪ 66.) Here it is expressly mentioned, to show the ground of God's putting all things in subjection under Christ's feet: even because all things were for him and by him. God had power to dispose all things as he would, because all things were By him: He made all. And he had a right so to do, because all were made For him: even for him to dispose them as he would. See §. 37.

These phrases for him, and by him, have reference both to Creation, and also to Providence. For God worketh hitherto (Joh. 5. 17.) namely by his providence: and thereby all things are preserved ( Psal. 147. 8, 9.) and ordered, Psal. 33. 13, &c.

In the foresaid description of God, the final cause ( for whom ) is set before the efficient ( by whom, ) to show what it was that put God on, to make, preserve, and govern all things. Surely he put himself on; he aimed at himself; even at his ow •… glory: That all things might be For him, all things were By him.

All things being for God, we also, all we have, and all we can do, ought to be for him. Glorify God in your body, and in your spirit, which are God's, 1 Cor. 6. 20. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10. 31. See more hereof in my Explanat. of the Lord's Prayer, entitled A Guide to go to God, Petit. 1. §. 30, 31.

All things being by God, it is our duty to acknowledge, that in him we live, move, a •… d have our being, Acts 6. 28. and that as all things were created, so they are preserved, and governed by him, Job 38. 4, &c. Psal. 104. 2, &c. and thereupon to fly to him in all our needs, distresses and dangers: to call upon him, and depend on him for every good thing: to commit our souls, bodies, states, endeavors, even all that we have to him: to be content with every event: to submit all our purposes to his will: and for all things to bless him, Job 1. 21.

We ought the rather to be thus minded, because God doth nothing but what becometh him. This description of God, for whom are all things, and by whom are all things, is added to this motive, it became him; to show that there is a comeliness in all things done by him. He hath made everything beautiful in his time, Eccles. 3. 11. Wherefore, though we can see no reason of God's doings, yet we may see good reason to account them them the best.

This title, by whom, having reference to God (as also Rom. 11. 36.) giveth a full answer to the Arians, who from this phrase, All things were made by him, Joh. 1. 3. Inferre, that the Son is inferior to the Father; and his instrument in making the world.

§. 90. Of Sons in relation to Christ.

THis clause in bringing many Sons unto glory, seemeth by our english Translators to have reference to him who is described in the former words, namely to God. Surely the thing itself may well be applied to God; and imply a reason, why it became God to make his Son perfect through sufferings; even because his purpose was to bring many other sons to glory: and the best way to bring them thereunto, was, by his Sons suffering.

This is a good, and congruous sense, but the construction of the Greek words will not bear it: for the Antecedent to which this relative in that sense should have reference is of the dative case: but the relative is of the accusative case: of which case the word translated Captain, is. Now it is without all question, that Christ is meant under that word Captain: therefore in gramatical construction, this act of bringing many sons to glory, is to be applied to Christ.

Thus it showeth a reason why Christ himself passed by suffering unto glory, namely that thereby he might bring many sons to glory. Both references tend to the same scope. The latter attributes that act to the Son, which the former doth to the Father. In this there is no great incongruity. For the Father, and Son are one in Essence, mind, will and work. What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19.

Against the reference, of bringing sons unto glory, made to Christ, it is objected that the persons here said to be brought to glory, are called Christ's brethren? ver. 11. If they be his brethren, how can they be his sons?

Answ. 1. They are not called HIS sons in relation to Christ; but indefinitely, sons: so as it may be thus explained, Christ brought many sons of God to glory.

2. The same persons that in one respect are called Christ's brethren, may in another respect be called his sons. How Saints are called Christ's brethren, See §. 106. They are called his sons in these respects.

• 1. As Christ is the everlasting Father, Isa. 9. 6. Thus he hath given them their being, and adopted them into his family.
• 2. As the Father hath given all his elect unto Christ, to be nourished and nurtured by him. Thus they who were nurtured, and instructed by ancient Prophets, are called sons of the Prophets, 2 King. 2. 3. In like manner, and on the same ground, the elect of God are called Christ's sons. They whom Ministers beget unto the Lord, are called their sons, Philem. v. 10. much more they who are saved by Christ, may be called his sons.
• 3. As Christ bears a fatherly affection to them; loving them as sons, taking an especial care of them as of his sons; purchasing an inheritance for them; and doing all the good he can for them.

The sons of God and the sons of Christ are all one; even such as are adopted and regenerate: for by the grace of adoption, and by the work of regeneration we are made the sons of God, and heirs of glory, Rom. 8. 15, 16, 17. 1 Pet. 1. 3, 4. These are sanctified and cleansed with the washing of water by the word, Ephes. 6. 25. These have washed their robes, and made them white in the blood of the Lamb, Rev. 7. 14. And thus are they fitted for glory.

Boast not of any title to glory, till thou hast▪ evidence of thy sonship; that thou art adopted and born again. The son of the bondwoman shall not be heir with the son of the free-woman, Gal. 4. 30.

How may we have evidence that we are sons?

Ans. By the Spirit, Rom. 8. 14. The Spirit worketh two things:

• 1. An earnest desire of God's fatherly favor, Gal. 4. 6.
• 2. A careful endeavor to please and honor God, Col. 1. 10. Mal. 1. 6. The former is a fruit of faith: the latter of love. Hence arise grief for the provocations of God's wrath; and indignation at the dishonor done to God.

By these evidences we may know that we are the sons here meant, and having that assurance, no doubt can be made of obtaining glory: for Christ undertaketh to bring such to glory. In this respect salvation, by a kind of property, is said to be theirs: for Christ is styled the Captain of THEIR salvation. All sons, and none but sons shall be saved. Jesus shall save His people, Matth. 1. 21. He is the Savior of the body▪ Eph. 5. 23. If children, then heirs (Rom. 8. 17.) not otherwise.

With much confidence may sons rest upon such a Father as Christ is, to be much pitied and succoured in all their distresses, to have all their wants supplied, to be tenderly dealt with in all their weaknesses, to be sufficiently provided for with all needful good things, to be safely protected against all dangers, to have whatsoever may be expected from such a Father. Consider on the one side the love and care of natural Fathers to and for their children, yea and of Apostles too, for those whom they begat by the Gospel: and on the other side, well weigh how far Christ exalteth all those Fathers in power, wisdom and goodness, and you shall find just cause with confidence to rest on him, at all times, on all occasions.

By virtue of this relation, it becomes us all, who account ourselves to be in the number of God's elect, and to be given by him as sons to Christ; it becomes us every way to show ourselves to be Christ's sons; even in our inward disposition, and also in our outward conversation: and thereupon to love him, and fear him: to reverence and obey him: in all things to please him and honor him, to depend on him for all needful good things, and to be content with that condition wherein he sets us, and with those gifts of soul, body or state, that he is pleased to bestow upon us. In a word, what duties soever in God's Word are required of sons as sons, we must conscionably perform to Christ, whose sons we are.

That these duties may be performed according to the extent of the persons whom they concern, we must take notice that as all sorts and conditions of men, great and mean, rich and poor, young and old, so also both Sexes male and female are comprised under this relative Sons. For that is the nature of relatives to comprise both under one, as under this title men indefinitely used, women also are comprised, and under brethren, sisters also. To manifest this, the other relati •… daughters are oft expressed, as, ye shall be my sons and daughters, 2 Cor. 6. 18.

§. 91. Of the multitude of them that shall be saved.

THe sons before mentioned are said to be many. Though this include not all the sons of Adam: for they that have done evil shall come forth unto the resurrecti •… of damnation, John 5. 29. and this Captain of salvation will say to multitudes at the last day, Depart from me ye cursed into everlasting fire, Matth. 25. 41. Yet this includeth a very great multitude. For it was in relation to these sons, who are the spiritual seed of Abraham, that God said to Abraham, Isaac, and Jacob, Thy su •… shall be at the stars of heaven, and as the dust of the earth, Gen. 15. 5. & 26. 4. & 28. 14. And the Prophesies of multitudes to come in are meant of these sons: such •… these, Many people shall say, Let us go up to the house of God, Isa. 2. 3. Mic. 4. 2. Ma •… shall come from the East and West, &c. Matth. 8. 11. and, My righteous servant 〈◊〉 justify many, Isa. 53. 11. The son of man came to give his life a ransom for ma •… y▪ Matth. 20. 28. His blood is shed for many, Matth. 26. 28. By the obedience of one 〈◊〉 many be made righteous, Rom. 5. 19. In particular John saith, I beheld, and loe, a g •… multitude, which no man could number of all Nations, and kindreds, and people, 〈◊〉 tongues, stood before the throne, &c. Rev. 7. 9. All these were the sons here mention •… See Chap. 6. v. 14. §. 107. And Chap. 9. v. 22. §. 140.

Obj. It is oft said, that Few are chosen, Few enter in at the straight gate, M •… 7. 14. & 20. 16. Hereupon the flock of Christ is styled a little flock, Luke 12. 31▪ and they are styled a remnant, Isa. 1. 9. a tenth, Isa. 6. 13. a vintage, Mic. 7. 1. 〈◊〉 they are resembled to those few that were in the Ark, when the whole world 〈◊〉 drowned; and in Sodom, when the four Cities were destroyed with fire and br •… stone. See chap. 11. v. 7. §. 32.

Answ. Comparatively they are indeed but few, in regard of the multitudes 〈◊〉 evil ones that ever have been, and ever will be in the world. But simply consider •… in themselves they are very, very many. When Elijah thought that he alone 〈◊〉 been left, the Lord gave him this answer, I have reserved to myself seven thousa •… Rom. 11. 3, 4.

This is a matter of great comfort, in regard of the multitudes that perish, that th •… are also many that shall be saved.

It is also a great encouragement to inquire after the way to salvation, and to •… the means sanctified for attaining thereunto. There is a fountain opened to cleans •… from sin, Zach. 13. 1. Let us not fear that it will be dried up because many go •… partake thereof. Be rather encouraged to go with those many thereunto. F •… not that heaven will be filled up: for there are many Mansions, John 14. 2. A po •… man long waited at the Pool of Bethesda, though the time of cure was but at a ce •… tain season, and only one could be cured at that season, John 5. 4, 5, &c. But 〈◊〉 Pool for salvation cureth at all times all that go into it. We read of three th •… sand converted by one Sermon, Acts 2. 41. and five thousand by another, Acts 4▪ and it is after this registered, that multitudes of believers were added to the Lord, ( 〈◊〉 5. 14.) and that the number of disciples was multiplied, (Acts 6. 1.) and that 〈◊〉 Churches were established in the faith, and increased in number daily, (Acts 16. 〈◊〉 and that many thousands of Jews believed, (Acts 21. 20.) besides the Gentiles 〈◊〉 embraced the faith.

After those days, yea and in these our days, have the Churches of Christ wonderfully increased.

A strong inducement this is, both to Ministers to preach the Gospel, and also to people, to attend thereupon, in that there are many sons: and they must all be brought to glory.

§. 92. Of bringing sons to Glory.

IT is said of those many sons, that by Christ they are brought to glory.

The Verb translated brought is diversely used, a •…

• 1. To go of ones self, even upon his own voluntary motion; as where Christ saith, Let us be going, Matth. 26. 46.
• 2. To be led by another, but willingly: thus Andrew brought Simon to Jesus, John 1. 42.
• 3. To be brought forcibly, as men use to bring malefactors to execution. There were also two other malefactors led with Jesus to be put to death, Luke 23. 32.
• 4. To bring such as are no way able to go of themselves: thus the good Samaritan brought the man that was wounded and left half dead, to an Inn, Luke 10. 34.

That we may the better discern how this word bringing is here used, we are to take notice that the sons here said to be brought, are neither able nor willing of themselves to go to glory. Christ therefore bringeth them thither by certain degrees.

• 1. He quickeneth them that are dead in sins, Eph. 2. 1, 5.
• 2. He showeth them the way wherein they may come to glory. For he is the true light which lighteneth every man that cometh into the world, John 1. 9. Thereupon he thus saith of himself, I am the light of the world: he that followeth me shall not fall into darkness, but shall have the light of life, John 8. 12.
• 3. He goeth as a guide before them: for he is that good shepherd that goeth before his sheep, and the sheep follow him: for they know his voice, John 10. 4.
• 4. He communicates his Spirit unto them, whereby they are so enlightened, as they discern the way wherein they should walk, Eph. 1. 8, 9. and enabled and persuaded to walk therein, For the Law of the Spirit of life in Christ Jesus hath made us free: and, As many as are led by the Spirit of God, they are the Sons of God, Rom. 8. 2, 14.

Christ's bringing sons to glory, informs us in these two principles.

• 1. Man cannot of himself go to glory.
• 2. Christ can and will bring all the Elect to glory. We have no sufficiency of ourselves, but our sufficiency is of God, 2 Cor. 3. 5. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me, saith Christ to his sons, John 15. 4.

§. 93. Of the glory of Heaven.

THat whereunto Christ bringeth his sons is here styled Glory. Hereby is meant that happy estate which is purchased by Christ in heaven. This estate is oft set out by this Epithet: as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1, 10.

Glory is a transcendent word, and compriseth under it all manner of excellencies. The infinite excellency of God himself, and of his Divine attributes, is termed glory: as, the glory of God, (Acts 7. 55.) The glory of his Majesty, (Isa. 2. 10, 21.) The glory of his power, (2 Thess. 1. 9.) The glory of his grace, (Eph. 1. 6.) In this respect, where the Apostle would to the uttermost that he could, commend, and set forth the excellency of the Son, he doth it thus, Who is the brightness of his Fathers glory. See Chap. 1. §. 19.

There is an especial emphasis in this word glory, as it is here used. It goeth beyond the superlative degree, and implieth more then most glorious. It compriseth under it whatsoever may be counted glorious: and that in the most eminent kind and degree that can be.

In heaven is the God of glory, Father, Son, and holy Ghost. In heaven is that Son of God incarnate, advanced to the highest glory that can be: there he is crowned with glory.

Heaven itself is the most bright and beautiful place that ever God made. The Sun itself is not so bright, nor so full of light. There is that light which no man 〈◊〉 approach unto, 1 Tim. 6. 16.

There shineth forth the brightness of God's glory in the fullness of it. There the brightness of Angels (a little part whereof amazed men on earth, as Da •… . •… . 17. Luke 1. 12. & 2. 9.) is most conspicuously manifested. There Christ glorified body (whose face on earth did shine at his transfiguration, as the sun, Mat. 17. 2.) continually shineth out. There also are the glorified Saints, whose bodies shall be fashioned like unto the glorious body of Christ, Phil. 3. 21. They shall there shi •… e as the firmament, as the stars, ( Dan. 12 3.) As the sun, Matth 13. 43.

If joy and delight, if honor and dignity, if full satisfaction of all good thing •… may add anything to glory, full satisfaction is to be found in heaven.

The glory of heaven is set out by all signs of glory: as An inheritance in ligh •… ▪ (Col. 1. 12.) The riches of the glory of that inheritance, (Eph. 1. 18.) An inherita •… incorruptible, undefiled, and that fadeth not away, (1 Pet. 1. 4) A Crown of lif •… , (James 1. 12.) A Crown of righteousness, 2 Tim. 4. 8. A Crown of glory, (1 Pet. 54) God's Throne, Matth. 5. 34. The Thrones of his glory, ( Mat. 19. 28.) A Throne of the Majesty, (Heb. 8. 9.) The Kingdom of God, (1 Cor. 6. 9.) The Kingdom of Heaven, (Mat. 8. 11.) and an everlasting Kingdom, (2 Pet. 1. 11.)

The estate then which is in heaven reserved for Saints, must needs be a most excellent and glorious estate. The Apostle in setting out the glory of it, useth a •… high and transcendent expression, 2 Cor. 4. 17. For he styleth it a weight of gl •… . It is not like the glory of this world, light, frothy, vain, like hail or ice, which i •… the handling melt: But sound, solid, substantial and ponderous: and that not 〈◊〉 a short time, but forever: It is an eternal weight, without date, without end: And to show that this glory exceeds all degrees of comparison, he useth an emphatical Grecism, which addeth Hyperbole to Hyperbole: which because other tongues cannot word for word express to the full, they are forced to use words and phrases which exceed all comparison: As wonderfully above measure: ab •… measure exceedingly: exceedingly exceeding: or as our English, A far more exceeding weight of glory. Of this glory it may well be said, Eye hath not seen, nor 〈◊〉 heard, neither hath it entered into the heart of man, 1 Cor. 2. 9. It is not therefore without cause that the Apostle prayeth, That the eyes of our understanding may 〈◊〉 enlightened, that we may know what th riches of the glory of his inheritance in 〈◊〉 Saints is, Eph. 1. 18. For it doth not yet appear what we shall be. When Paul was caught up into this glory, he heard unspeakable words, which it is not lawful for 〈◊〉 man to utter, 2 Cor. 12. 4.

To this glory doth the only begotten Son of God bring his adopted sons, to show both the magnificence of his Father, and also the value of his o •… merit.

The magnificence of a great Monarch is manifested by the greatness of the gifts, or honors that he conferreth. When Pharaoh would honor Joseph, he set hi •… over all the Land of Egypt, Gen. 41. 41. So did Nebuchadnezzar to Daniel, Dan. 2. 48. and Darius also, Dan. 6. 2, 3. and Ahasuerus to Haman, Esther 3. 1. and 〈◊〉 Mordecai, Esth. 8. 15.

As for the price whereby such an inheritance, as is comprised under this word, Glory, it must needs be more worth then all the Kingdoms of the world, and 〈◊〉 glory of them, because the glory here intended, far surpasseth them all. I reck •… that this present world is not worthy to be compared with that glory.

One reason of setting out the future estate of Saints under this title Glory, may be to show that all things below are but base, vile and contemptible in comparison of it.

Who would not, who should not long after this glory: even more then an 〈◊〉 after his inheritance?

Did we seriously set before us an Idea or representation of this glory, we should undoubtedly say, Blessed is he that shall eat bread in the Kingdom of God, Luke 14. 15. Or as Peter, at the transfiguration of his Master, It is good to be here, Matth. 17. 4. Is it good to be there? then inquire after the way that may bring us thither, and walk in it: Strive to enter in at the straight gate, Luke 13. 24. Do as our Captain did, Endure the cross and despise the shame for the glory that is set before us, Heb. 12. 2. The sufferings of this present time are not worthy to be compared with this glory, Rom. 8. 18. No labor, no pains, no sufferings can in this case be too much, and his glory will abundantly recompense all. In saying, Glory, I say enough.

§. 94. Of Christ's continuing to bring us to Glory.

THe Participle bringing, implies a leading one willingly, not by force, Acts 5. 26. Thus Christ bringeth his sheep into his fold, John 10. 16. for it is thus added, They shall hear my voice.

It implieth also a kind of tender and gentle leading: It is applied to them that brought sick and weak ones to Christ, Luke 4. 40. and to him that brought one halfdead to his Inn, Luke 10. 34.

The joining of this act of bringing, with the end, to glory, setteth out a continuance of Christ's act, till he have accomplished his intended end. He ceaseth not to lead and carry us on, till he have set us in glory.

This phrase of bringing to, is oft used to set out the continuance of an act. It is said of the pitiful Samaritan, who had compassion on a succorless man, that he brought him to an Inn, Luke 10. 34. and that a Centurion took order that Paul should be brought to a Castle, Acts 23. 10. he feared least Paul should have pulled in pieces of the multitude; therefore he would not have him left till he were safe in the Castle.

Thus Christ will not leave us in this world unto our spiritual enemies, till he have brought us to glory. It is his promise, Never to leave us nor forsake us, (Heb. 13. 5.) but to confirm us unto the end, 1 Cor. 1. 8.

On this ground saith the Apostle, I am confident of this very thing, that he which hath begun a good work in you, will confirm it unto the day of Jesus Christ, Phil. 1. 6. And Christ saith of himself, Him that cometh to me, I will in no wise cast out, John 6. 37. In this respect, Jesus is styled the Author and Finisher of our faith, Hebr. 12. 2. For

• 1. This is the will of the Father, that of all which he hath given unto Christ, he should lose nothing, but should raise it up again at the last day, John 6. 39.
• 2. His love is unchangeable, John 13. 1.
• 3. He is faithful, and will do what he hath promised, 1 Thess. 5. 24.

Admirable is the comfort and encouragement which hence ariseth, in regard of our own weakness and proneness to come short of this glory: and also in regard of the many stumbling blocks which lie in the way, and of the many enemies that oppose us and seek to hinder us in our endeavor after glory. Our comfort and encouragement is, that Christ hath undertaken to bring us to glory, and none can hinder what he undertakes: so as we may and ought to hope to the end, for the grace that is brought unto us in the revelation of Jesus Christ, 1 Pet. 1. 13. This we may do the more confidently, because the ground of our confidence is not in ourselves who are mere sons of men, but in the Son of God.

In regard of ourselves, we may not be high-minded, but fear, Rom. 11. 20. but in regard of Christ, we may be persuaded, that neither death nor life, nor any other thing shall be able to separate us from the love of God which is in Christ Jesus our Lord, Rom. 8. 38, 39.

§. 95. Of Christ the Captain of our Salvation.

TO encourage us to our course to glory, he that undertakes to bring his sons thereunto, is styled, The Captain of their salvation.

By salvation is meant the very same thing that was comprised under glory, even our future happiness. Why it is called glory, was shown §. 93. Why salvation, Chap. 1. §. 159.

The root from whence the Greek word translated Captain is derived, signifieth both a beginning, and also a Principality. Answerably the word here used signifieth both a Captain, that goeth before and leads on his soldiers: and also an Author and First worker of a thing. It is translated Author, Heb. 12. 2. and Prince; as, Prince of life, Acts 3. 15. The Author of life, who hath purchase▪ and procured it,: and the Guide, who leadeth us thereto, going in the way before us.

To show that Christ is the Author and worker out of our salvation, these 〈◊〉 words Prince and Savior are joined together, Act. 5. 31. Thus this word he •… translated Captain, is four times, and only four times used in the New Testame •… in all which, both significations, namely Captain and Author, may be implied: 〈◊〉 both may well stand together. The Author of a thing may be a Guide and Lea •… of others thereto. So is Jesus in reference to salvation.

To show that Christ is the Author of our salvation, another word which properly signifieth a Cause, even the efficient cause, is attributed to him, and tra •… slated Author of salvation, Heb. 5. 9. Yea he is styled salvation itself, Luke 2. •… 9▪ On this ground was the Name Jesus given him. See §. 73. See Chap. 5. ver. 9▪ §. 50.

That Christ also is our Captain and Guide to salvation, is evident by other •… taphors attributed to him in reference to salvation: as a Shepherd that goeth before his sheep, John 10. 2, 4, 14. a Mediator that presents men to God, 1 Tim. 2 •… an High Priest, who is for men in things appertaining to God, Heb. 5. 1. A Way, •… which one goeth to a place, John 14. 6. Yea, a new and living Way, Heb. 10. 20. 〈◊〉 in that there never was the like before: Living, in that it puts life into them 〈◊〉 walk therein, and brings them to eternal Life.

Christ is our Captain, both to direct us, and also to encourage us. We of 〈◊〉 selves are blind, in reference to spiritual and heavenly things: we know not 〈◊〉 way: we cannot see it, we cannot walk in it without a guide. The Eunuch 〈◊〉 was asked, if he understood what he read, answered, How can I, except some 〈◊〉 should guide me? Acts 8. 31.

Christ is a Light, to show us the way, John 8. 12. and a Guide, to lead us all •… therein, Luke 1. 79.

We are also full of fears and doubts: but Christ going before us puts spirit, 〈◊〉 and resolution into us. The speech of Abimelech, What ye have seen me do, make 〈◊〉 and do as I have done, (Judge. 8. 48.) put life into his soldiers, and made them re •… dily do the like. So did a like speech and practice of Gideon, Judge. 7. 17. For 〈◊〉 end therefore thus said Christ to his Disciples, I have given you an example, that 〈◊〉 should do as I have done to you, John 13. 15.

Let us therefore take courage: and being instructed in the right way, and 〈◊〉 on by so skillful a Guide, so valiant a Captain, so tender a Shepherd, so merci •… an High Priest, and a Mediator, so gracious with the Father, let us look unto 〈◊〉 the Author and finisher of our faith, (Heb. 12. 2.) Let us go boldly unto the thro •… grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4. 16. Do •… not of entering into glory, having such a Captain.

§. 96. Of Christ's sufferings.

COncerning this Captain, it is further said, that he was made perfect thr •… sufferings.

In the former verse, the Apostle used this word in the singular number; because he restrained it to Christ's death: and added it as an Epithet thereunto, 〈◊〉 show that Christ's death was a suffering death, accompanied with much inward •… guish and outward torment. But here the plural number is used, to intimate 〈◊〉 Christ's sufferings from his entering into this world, to his going out of the same. 〈◊〉 they were all ordered by God: and all tended to the very same end that is here •… tended, namely, the bringing of sons to glory.

I suppose it hereupon meet to take a brief view of the many kinds of Chr •… sufferings.

General heads of Christ's sufferings are such as these.

Christ's sufferings were either connatural, such as appertained to his human •… ture: or accidental, such as arose from external causes. Of such endurance •… 〈◊〉 were connatural, See §. 169.

Accidental crosses were either such as he was assaulted withal: or were inflict •… upon him.

Many were the temptations wherewith he was assaulted, both by Satan and also by men; yea and by God himself.

Satan tempted him to most horrible sins, as, diffidence, presumption and idolatry, Matth. 4. 3, 6, 9. But nothing did cleave to him thereby. The purity of his nature was as a sea to a fire-brand, which soon quencheth it. Christ's purity was as clear water in a glass, which hath no dregs, no filth at all in it; though it be shaken never so much, yet it remaineth clear. Christ saith of himself, The Prince of this world cometh, and hath nothing in me, Joh. 14. 30. It is evident that Satan tempted Christ, after those fierce assaults in the wilderness. For at the end of them it is said, When the Devil had ended all his temptations, he departed from him for a season▪ Luk. 4. 13. This phrase, for a season, implieth that Satan afterwards set upon him again. And this phrase, The Prince of the world cometh (Joh. 14. 30.) being spoken a little before the time of Christ's death, further showeth; that the devil set upon him again. These temptations of Satan were no small sufferings.

Christ was also tempted by men, and those both adversaries and friends. The Pharisees and Sadducees, and others like them among the Jews oft tempted him, as Matth. 16. 1. & 19. 3. & 22. 18. John. 8. 6.

His Disciples also tempted him, as Peter, Matth. 16. 22. and James and John, Mar. 10. 35. and Thomas, Joh. 20. 25, 27. These temptations from his Disciples especially, could not but much trouble him; witness the sharp rebuke that he gave to Peter. Matth. 16. 23. Yea the temptations of his adversaries the Jews, stirred up anger in him, and grieved him much, Mark. 3. 5. & 8. 12.

Finally, Christ was tried and proved, and in that respect tempted by God himself; as by the Spirit of God, when he was led up of the Spirit into the wilderness to be tempted of the devil, Matth. 4. 1. And by the Father, who so withdrew his assistance and comfort from him, as forced him to cry out and say; My God my God why hast thou forsaken me, Matth. 27. 46.

Afflictions inflicted on him were very many. For order and distinction sake, they may be considered in his non-age, man-age, and time of death.

In his non-age these may be accounted sufferings.

• 1. His mean birth, in the stable of an Inn, where he was laid in a manger, Luk. 2. 7.
• 2. His flight in the night time into Egypt, upon Herod's persecution. This was aggravated by the slaughter of all the Infants in Bethlehem, and in all the coasts thereof, Matth. 2. 14, 15, 16.
• 3. His Parents offense at his abode in Jerusalem, Luk. 2. 49.

What afflictions he endured all the time of his private life, who knoweth?

In his man-age his afflictions were greater, as manifold persecutions, and that with a purpose to have destroyed him. Thus was he persecuted by his own Countrymen, Luk. 4. 29. and by the common sort, John. 8. 59. The Rulers, Priests, Pharisees, sent Officers to take him, John. 7. 32. Herod threatened his life, Luk. 13. 31. By reason of these persecutions, he was forced sometimes to pass thorough the midst of them, so as they could not discern it, Luk. 4. 30▪ John. 8. 59. Sometimes he hid himself, John. 12. 36. Sometime he fled from country to country, and from town to town, as ( John. 4. 3, 4.) From Judea to Samaria, and thorough it to Galilee: From Nazareth to Capernaum (Luk. 3. 31.) From Jerusalem to the place beyond Jordan, Joh. 10. 40.

His greatest afflictions were about the time of his death: when the hour of his adversaries and power of darkness was come, Luk. 22. 13. These may be drawn to two heads. Outward in body. Inward in soul. of these See §. 76.

§. 97. Of Christ made perfect by sufferings.

CHrist by his sufferings is said to be made perfect. The Greek word according to the notation of it, signifieth to finish or accomplish a thing: to put an end unto it; or to perfect it. The Greek Noun whence this Verb is derived signififieth an end, Chap. 3. 6. For that which is brought to an end, so as there is no further proceeding therein, is said to be perfected: and that is accounted to be made perfect, which is fully and absolutely done, so as nothing needeth to be added thereto. Hence the Adjective translated perfect, Matth. 5. 48. and the Substantive translated perfection, Heb. 6. 1. Luk. 1. 45.

This word is variously translated. As

• 1. To finish a thing, John. 4. 34. Acts 20. 24.
• 2. To fulfill what was foretold, John. 19. 28.
• 3. To make perfect, Heb. 10. 1, 14. & 12. 23.
• 4. To consecrate ( Heb. 2. 28.) that is, to set apart to an holy use, and that with special solemnity. The Greek Septuagint do use this word in this sense, Exod. 29 9, 22, 26, 29, 33. The Greek Fathers do apply this word to initiating persons by baptism, whereby they were solemnly consecrated and brought into the Church.
• 5. To die: and that as a sacrifice offered up to God, Luk. 13. 32. In this sense Greek Fathers apply this word to martyrdom.

Not unfitly in every of those senses may it here to taken: at least every of those acceptions give great light to that which is here spoken of Christ. For

• 1. Christ by his sufferings finished that work and satisfaction which was on earth to be done. Therefore on the cross he said, It is finished. Joh. 19. 30.
• 2. By his sufferings were sundry Prophecies fulfilled, Luk 24. 25, 26, 27, 45, 46.
• 3. By his sufferings Christ was made a full and perfect redeemer, Heb. 7. 26. Nothing needed more to be added thereunto.
• 4. By his sufferings Christ was solemnly consecrated to be our everlasting high-Priest, Heb. 7. 28.
• 5. By his sufferings to death, Christ was made an offering for all sins; even a true, real, propitiatory sacrifice, Heb. 10. 10.

The scope of the Apostle in this place, is to remove that scandal of Christ's sufferings, whereat both Jews and Gentiles stumbled. For this end he here showeth, that Christ's sufferings turned more to his glory and ignominy: They were honorable ensigns, and solemn rites of advancing him to glory.

For by his sufferings, he vanquished all his and our enemies: he gloriously triumphed over them all: he satisfied the justice of God, and pacified his wrath: 〈◊〉 reconciled God and man, and merited remission of sins and eternal salvation: Yea by his suffering he became a pattern and guide to us; and made the way of suffering passable for us to follow him therein; so as we may thereupon pass i •… thorough more easily.

Though Christ were ever perfect in himself, yet for bringing us to glory mu •… was wanting till he had finished his sufferings: but thereby all that wanted was supplied, and he made perfect. Wherefore glorious things are spoken of the cross 〈◊〉 Christ: as 1 Cor. 1. 18. Gal. 6. 14. Eph. 2. 16. Col. 1. 20. & 2. 14, 15.

Who now that duly considereth the end of God, in suffering his Son to suff •… what he did, will be ashamed of the cross of Christ? It becomes us rather to glory therein, as the Apostle did, Gal. 6. 14.

Great reason there is, that we should so do: for in Christ humiliation consist •… our exaltation: in his cross our crown: in his ignominy our glory: in his deat •… our life.

That we may thus do, we must behold Christ's sufferings, not with the eye 〈◊〉 flesh, but of faith. Jews and Gentiles beholding Christ with no other eye then the eye of flesh, despised him by reason of his sufferings: for flesh can see nothi •… therein but folly, baseness, ignominy, contempt. But faith, beholds wisdom, victory, triumph, glory and all happiness.

As this affords matter of glorying in Christ's sufferings, so also of contentme •… ▪ patience, comfort, rejoicing and glorying in our own sufferings for Christ's sake.

God hath appointed sufferings the high way and common rode for all his, to •… ter into glory thereby, Asts 14. 22.

As thereby he maketh the head conformable to the members, ver. 14. so the members also conformable to the head, Phil. 3. 10.

Christ's blood was that holy oil, wherewith he was anointed to be a triumpha •… King over all his enemies: and this oil, is like that which was poured on Aar •… head, and descended down upon his body, Psal. 133. 2. It pleased the Lord that the holy consecrating oil of suffering, which was poured on Christ our head, should descend upon us his members, that we should thus also be consecrated and made heirs of salvation. We ought therefore even to rejoice therein, as Kings sons when they are consecrated and made Princes or Dukes. Thus have the Prophets and Apostles done: they rejoiced in their sufferings, Matth. 5. 12. Acts 5. 41. This Christ requireth, Matth. 5. 12. Oft do we read of Paul's glorying in his chains, bonds and imprisonment, Eph. 6. 20. Acts 28. 20. 2 Cor. 11. 23.

Thus have Martyrs embraced the stake whereat they have been burnt with joy, and kissed the chains wherewith they were bound.

Among other arguments to move us, both patiently to bear, and also joyfully to embrace the cross, let this be thought on: that it is the oil to anoint us for a Kingdom, and an honorable rise to settle us on a Throne.

§. 58. Of the Resolution of the tenth Verse of the second Chapter.

THe sum of this Text is, A reason of Christ's sufferings. This is 1. Generally propounded. 2. Particularly exemplified.

In the General, 1. The Ground. 2. The Equity of the Point is declared.

The Ground is in this phrase, It became him. Here is implied:

• 1. The principal Author, in this relative HIM.
• 2. The procuring cause whereby that author was moved. This was, the decency of the thing: It became.

The Equity of the Reason is hinted in a description of the Author. He is described, by his relation to creatures: and that two ways,

• 1. As the supreme End, For whom.
• 2. As the Efficient, By whom.

Both these are amplified by the extent of the Correlative, all things.

In the particular exemplification, is set down the main Point, That Christ suffered. About it is declared:

• 1 A description of him that suffereth.
• 2. A declaration of the End of his sufferings.

He is described by two undertakings:

• 1. By bringing others to glory.
• 2. By being a Captain of their salvation.

In the former three points are expressed:

• 1. Christ's Act, Bringing.

• 2. The Subcects or Persons, Sons.

  These are amplified by their multitude, Many.

• 3. The End to which they are brought, Glory.

The latter hath reference to the main reason, It became God, and shows, what it was that became him. In setting down whereof is noted:

• 1. God's act, to make perfect.
• 2. The Person made perfect, Captain of their salvation. Here consider:

• First, Christ's Office, Captain.
• Secondly, The End whereto, Salvation. This is amplified by the Persons to whom Salvation belongeth, Their.
• Thirdly, The Means whereby he was made perfect, through suffering.

§. 59. Of the Observations gathered out of HEB. 2. 10.

I. GOd was the principal author of Christ's sufferings. This relative HIM hath reference to God, See §. 37, 78.

II. It was most meet by the sufferings of the Son of God to save sons of men. This phrase, It became him, proves this point. See §. 86.

III. All things are for God's glory. This phrase, for whom, intends so much. See § 89.

IV. All things are ordered by God. This phrase, by whom, intends so much. See §. 89.

V. God aimed at himself in making and governing all. The order of these two phrases, from whom, and by whom implies thus much. See §. 89.

VI. Saints are sons. So they are here called, and that in relation to Christ and to his Father. See §. 90.

VII. Saints future estate is a most glorious estate. They shall be brought to glory. See §. 93.

VIII. Christ brings Saints to glory. This act is here expressly applied to him. See §. 92.

IX. Christ leaves not his till they be settled in Heaven. For he undertakes to bring them to glory. See §. 94.

X. Many shall be saved. This is here set down almost in the same words. See §. 91.

XI. Christ is our Captain. This is here taken for granted. See §. 95.

XII. It is salvation that Christ leadeth his unto. In this respect he is here styled, the Captain of our salvation. See §. 95.

XIII. Salvation is proper to sons. It is here styled their salvation. §. 90.

XIV. Christ's sufferings were many. See §. 96.

XV. Christ by suffering was solemnly advanced to glory. See §. 97.

XVI. Christ by his sufferings made up whatsoever was requisite to bring man to gl •… ry. See §. 97.

§. 100. Of the conformity of the Son of God and Saints in suffering.

THis Verse is here infer'd, as a confirmation of that which goeth before. This causal particle FOR implieth as much. It confirms the main point in hand, namely that Christ was true man: and it is added as a fourth proof thereof. See §. 1.

It hath also an immediate reference to the last clause of the former verse; and showeth a reason, why it became God to make perfect the Captain of our salvation through sufferings: even because he and we are all of one.

Herein lieth the equity of Christ's sufferings, that therein and thereby he might be like to us. For in all things it behooved him to be made like unto his brethren, ver. 17. Christ was herein of Moses his mind: He would suffer affliction with his people, Heb. 11. 25. He would not go another way to glory then they did with whom he was of one. Thus much doth the inference of Christ being one with us, upon his sufferings import.

This doth exceedingly commend unto us the love of Christ: and it demonstrateth an equity of our suffering with him and for him. For we also are of one with him. Hereby shall we gain assurance to our own souls, and give evidence to others, that we are of one with him: namely by our willingness to be conformable to him: and to drink of that cup whereof he hath drunk, as he said to his Disciples, Matth. 20. 23.

§. 101. Of sanctifying: and the divers kinds thereof.

THis first clause, He that sanctifieth, is a description of Christ, and that in relation to the members of his mystical body, who are said to be sanctified.

To sanctify, according to the Latin notation (from whence our English is translated) is, to make holy. So doth the Hebrew in the third Conjugation signify. The Greek word also, which the Apostle here useth, intendeth as much, It is derived from a root that signifieth a sacred thing, worthy of good account: a thing honored, and highly esteemed: being freed from such blemishes as might dishonor it The Greek word translated holy, is from the same root.

To sanctify, is an act attributed to the Creator and to creatures.

• 1. To the Creator, in reference to himself and others.
  • 1. To himself, two ways.
    • 1. In manifesting the excellency of his power, justice and other attributes, Ezek 28. 22. & 38. 23.
    • 2. In vindicating his righteousness from unjust imputations, Ezek 36. 23.
  • 2. To others.
    • 1. In a real conferring of holiness upon them, 1 Thes. 5. 23. Thus, each person in the sacred Trinity is said to sanctify: as the Father, 〈◊〉 . The Son, Ephes. 5. 26. The holy Ghost, Rom. 15. 16.
    • 2. In setting apart to sacred employments. Thus God sanctified his Son, John 10. •… 6. And the Son sanctified himself, John 17. 19. Thus God sanctified men, ( Ier. 1. 5.) beasts, ( Numb. 8. 17.) and other things, ( Exod. 29. 44.) yea and •… mes too, Gen. 2. 3.
• 2. To creatures this act of sanctifying is attributed: as to men and others Men are said to sanctify God, Themselves, Other men, and Other things.
  • 1. Men sanctify God two ways.
    • 1. By acknowledging his excellencies, Matth. 6. 9
    • 2. By an undaunted profession of his truth, 1 Pet. 3. 15.
  • 2. Men sanctify themselves, by preparing themselves to perform holy services holily, 1 Chron. 15. 14.
  • 3. Men sanctify other men.
    • 1. By being God's Minsters in setting them apart to sacred Functions, Lev. 8. 30.
    • 2. By preparing them to holy services, Exod. 19. 10▪ 1 Sam▪ 16. 5.
    • 3. By using means of reconciliation between God and them, Job 1. 5.
  • 4. Men sanctify other things.
    • 1 By impioying holily such times and things as are holy, Exod. 20. 8.
    • 2. By using means that others may observe holy duties aright, Joel 1. 14.
    • 3. By dedicating and consecrating them to the Lord for his service. Thus under the Law men sanctified houses and lands, Lev. 27. 14, 16.

Other things, besides men, are said to sanctify two ways.

• 1. Typically: as sundry rites under the Law, Heb. 9. 13. Matth. 23. 17, 19.
• 2. Ministerially: as the word and prayer under the Gospel, 1 Tim. 4. 5. The word by giving us a warrant for what we use or do. Prayer for obtaining a blessing thereupon.

§. 102. Of Christ sanctifying.

THis act of sanctifying, here mentioned, properly belongeth to Christ: and that as he is God-man, the Mediator betwixt God and man. He is by an excellency and property styled a Sanctifier, He that sanctifieth, because in most of the forenamed respects, he may be said to sanctify.

• 1. Christ in reference to himself sanctifieth. I sanctify myself, saith he, John 17. 19. As the Father set him apart and deputed him to be a Priest and sacrifice for men, so he voluntarily undertook what his Father deputed him unto: He offered up himself, Heb. 7. 27. He gave himself, Eph. 5. 2. By this will are we sanctified, Heb. 10. 10.
• 2. He sanctified the Lord God (as we are enjoined, 1 Pet. 3. 15.) in that he made a good confession before Pontius Pilate, 1 Tim. 6. 13. I have glorified thee on earth, •… aith he to his Father, as he was going out of the world, John 17. 4.
• 3. He sanctifieth others, and that sundry ways.
  • 1. In setting men apart to sacred functions, he gave some Apostles, and some Prophets, &c. Eph. 4. 11.
  • 2. In furnishing men with gifts: when he ascended up on high he gave gifts unto men, Eph. 4. 8.
  • 3. In purging men from their pollutions. Hereof see Chap. 1. v. 3. §. 27, 28, 29.
  • 4. In induing them with sanctifying graces: Of his fullness have all we received and grace for grace, John 1. 16. Thus is he made sanctification to us, 1 Cor. 1. 30.
  • 5. In being a means of reconciliation betwixt God and us, v. 17. What Job did to his children after their feastings ( Job 1. 5.) Christ doth continually by his intercession, Heb. 7. 27.
  • 6. By taking us into a Conjugal society with himself, Eph. 5. 31, 32. we are sanctified to him as the unbeliever is sanctified to the believer, 1 Cor. 7. 14.
  • 7. In Dedicating and Consecrating his Church to God as first fruits, James 1▪ 18.

The Apostle by ascribing this act of sanctifying to Christ, gives us to understand that he is the Author of his Churches sanctification, 1 Cor. 1. 30. for Christ is the only all-sufficient head of the Church. As all life, sense, motion and vigor, descends from the head to all the members, so all manner of spiritual life and grace from Christ. God gave not the Spirit by measure to him, (John 3. 34.) for it pleased the Father that in him should all fullness dwell, Col. 1. 19. There is in Christ's death a mortifying power, whereby our old man is crucified with him, Rom. 6. 6. And there is in his resurrection a quickening virtue, that like as Christ was raised up from the dead, so we also should walk in newness of life, Rom. 6. 4.

How this act of sanctifying is attributed to the Father also and the holy Ghost, and to the Word and Ministers thereof: See Domest. Dut. on Eph. 5. 30. Treat. 1. §. 76.

We are the rather to take notice of this that Christ undertakes to be a Sanctifier, that in all our needs we may have recourse to him for grace. Thus we are invited to do, Isa. 55. 1. Matth. 11. 28. John 7. 37.

That we may receive grace from Christ we must be well informed in the means which he hath sanctified to sanctify us. These are his holy Ordinances: in special his Word and Prayer, 1 Tim. 4. 5. As we find any sanctifying grace wrought in us, we ought with thankfulness (as the tenth Leper did, Luke 17. 16.) to acknowledge from whence it cometh: and withal we ought to use what we receive to the glory of him that hath sanctified us, 1 Pet. 2. 9.

§. 103. Of those who are sanctified.

THe correlative, which answereth to the forementioned Sanctifier, is comprised in this phrase, They who are sanctified. This passive sanctified, showeth that this is a privilege conferred on them. They were not so by nature: they were not so of themselves: even they were of the common stock; of the polluted mass; no better then the worst. Of such saith the Apostle, We were by nature the children of wrath, even as others, Eph. 2. 3. We ourselves also were sometimes foolish, disobedient, &c. Tit. 3. 3. In regard of natural condition, there is none righteous, no not one, Rom. 3. 10. Such were they of whom the Apostle saith, But ye are sanctified, 1 Cor. 6. 11.

This giveth evidence of the free grace of God: and it doth much commend his love. It is a means to strip us of all self boasting, and to humble us deeply. It is an especial ground of giving all praise to God.

The same word in the passive is here used that was before in the active; so as in the same respect wherein Christ sanctifieth any, they are sanctified. Particular instances are such as follow.

• 1. They are by Christ set apart and deputed to be Kings and Priests, Rev. 1. 6.
• 2. They are by Christ enabled to those functions and services whereunto they are set apart, Eph. 4. 7.
• 3. They are by Christ purged from their pollutions, Heb. 1. 3.
• 4. They are endued with all needful sanctifying graces, 1 Cor. 1. 7. John 1. 16.
• 5. By Christ they are reconciled unto God, Col. 1. 21.
• 6. They are espoused to Christ, 2 Cor. 11. 2.
• 7. They are as first-fruits to God, Rev. 14. 4.

They who are thus sanctified are the Elect of God; called by the Gospel: and so true members of the mystical body of Christ.

Under this act of sanctifying, and being sanctified, all the graces whereof here in Christ, we are made partakers, are comprised: so as to be sanctified is to be perfected, Heb. 10. 14.

These relatives, Sanctifier, sanctified, joined together give evidence of a conformity betwixt the Head and members of the mystical body in holiness. As the Head is, so will he make his members to be. As he is holy so shall they be.

This is a great inducement unto us, to use the means sanctified of God for effecting this work of sanctification. For Christ performeth what he undertaketh, in that way, and by those means which are sanctified thereto. Wherefore as Christ is the Sanctifier, so use the means wherein he useth to sanctify: and as he which hath called you is holy, so be ye holy in all manner of conversation, 1 Pet. 1. 15.

§. 104. Of the Son of God and sons of men being one.

THe two forementioned relates, Sanctifier and Sanctified are said to be all of one. The Greek word in the case here used, and translated of one, is common to all genders▪ Some therefore take it in the masculine, and refer it to God; as if this were the meaning. The Sons of God and Saints are all of God. This, in the general matter, is a truth: but not a truth pertinent to the point in hand. For the Apostle alledgeth here this union as a reason, why Christ was man and suffered for such and such, namely, because he and they were of one. But it cannot be truly said that he was man and died for all that were of God: in that they had their being of God. In this sense not only men, but Angels also and all other creatures (for whom Christ neither took upon him man's nature nor undertook to suffer) are of God.

Others apply this ONE to Adam, of whom, as concerning the flesh, Christ came, Luke 3. 23, 38. This also is a truth: But I suppose it to be more agreeable to the Apostles scope, to take this particle, of one, in the neuter gender, as if it were thus expressed, of one stock: and that for these two reasons.

• 1. The Greek particle translated, OF, is properly a note of the material cause.
• 2. This must have reference to the sanctified, as well as to the sanctifier. For All are of one: as the Sanctifier is of the same stock, whereof the sanctified are: so the sanctified of the same whereof the Sanctifier.

In the former respect, that human nature whereof the sanctified are, is the stock whereof Christ also is. And the spiritual nature whereof Christ is, (called the Divine nature, 2 Pet. 1. 4.) is the stock whereof the sanctified are. In this respect such are said to be of Christ's flesh and of his bone, (Eph. 5. 26.) which phrase is mystically and spiritually to be taken. In relation to this spiritual being, sanctified ones are styled spirit, Joh. 3. 6. And they are said to be in the spirit, to be after the spirit, to mind the things of the spirit, and to walk after the spirit: and the spirit is said to dwell in them, Rom. 8. 4, 5, 9.

Of this mystical union betwixt Christ the Sanctifier and Saints the sanctified▪ See more in Domest. Dut. on Eph. 5. 30. Treat. 1. §. 70, &c.

This general particle ALL, as it includes the Head and the Body, so it compriseth under it all the members of that Body. If it had reference to the Head and Body, only as to two distinct parts, he would have said both are of one, rather then ALL. For ALL compriseth more then two. But because the body consisteth of many members, and all the members are sanctified, he fitly and properly useth this general ALL: and hereby gives us to understand, that all that are Christ's are partakers of the same spiritual being.

This is evidenced by Christ's prayer, That they all may be one, &c. John. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out, give further proof hereof: as Head and members (1 Cor. 12. 12.) Vine and branches ( John. 15. 5.) Shepherd and sheep ( John. 10. 14.) Now members, branches and sheep are all of one: so are brethren also; which title is used in this verse.

This union of all, should work unity, unanimity, amity, charity, sympathy and condescension to them that are of low estate, and a willingness to be conformable to them that suffer for Christ and his Gospel sake. Of this mind was Moses, Heb. 11. 25.

§. 105. Christ's doing things upon just cause.

FRom the forementioned union of Christ and Saints, the Apostle maketh this inference, For which cause he is not ashamed to call them brethren. Because He and Saints were of one, he called them brethren.

This note of inference, For which cause, showeth, that Christ would do what he had cause and reason to do. Christ being sent to save that which was lost ( Mat. 18. 11.) and to give his life a ransom for many ( Matth. 20. 28.) For this cause he would not desire to be freed from that hour, John. 12. 28.

For this cause he acknowledged before Pontius Pilate that he was a King, John 18. 37. For this cause Christ confessed to God among the Gentiles, Rom. 15. 9. For this cause is he the Mediator of the New Testament, Heb. 9. 15.

Were we of this mind, how many excellent works, much tending to God's glory, our own and others good, would be willingly performed, which are now wholly omitted? Most are so far from being of Christ's mind herein, as they do the things that are evidently without cause. They transgress without cause, Psal. 25. 3. David much complaineth of wrongs done to him without cause, Psal. 35. 7. & 69. 4. & 109. 3. & 119. 78, 161. Christ maketh such a complaint, John 15. 25.

Let us advisedly and seriously consider, what cause there is for us to do such and such things, and as there is cause, do them.