Hebrews 2:5-9

The apostle in these verses proceeds in the pursuit of his former design. From the doctrine of the first chapter, he presseth the exhortation at the beginning of this, which we have passed through. The foundation of that exhortation was the pre-eminence of the Lord Christ, the author of the gospel, above the angels by whom the law was spoken and delivered. This he now further confirms, and that by an instance suited to his present purpose, and not as yet by him insisted on. And he doth it the rather because, by the testimonies wherewith he proves his assertion, he is led to the consideration of other concernments of the mediation of Christ, which he thought meet to declare unto these Hebrews also. And this method he is constant unto throughout this whole epistle. In the midst of his reasonings and testimonies for the explanation or confirmation of what he delivers dogmatically, he lays hold on some occasion or other to press his exhortations unto faith, obedience, with constancy and perseverance in the profession of the gospel. And in the arguments which he interweaveth, and testimonies which he produceth for the enforcement of his exhortations, something still offers itself, which accordingly he lays hold upon, leading him to some further explication of the doctrine which he had in hand; so insensibly passing from one thing unto another, that he might at the same time inform the minds and work upon the affections of them with whom he dealt. All which will appear in our ensuing exposition of these verses.

Hebrews 2:5. Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν·

῾Υπέταξε, “subjecit,” “in ordinem coegit,” “put into subjection,” “brought into order, under rule.” Τὴν οἰκουμένην τὴν μέλλουσαν, Vul., “orbem terrae futurum,” “the habitable earth to come;” Arias, “habitatam futuram,” to the same purpose, improperly; Syr., עָלְמָא דַּעֲתִיד, “mundum,” or “seculum futurum,” “the world” (or “age”) “to come;” Beza, “mundum illum futurum,” “that world to come.” And indeed the repetition of the article, with the words following, “concerning which we speak,” requires that it be so expressed, “That world to come,” or “the world that is to come.” Οἰκουμένη, Hebrew, תֵּבֵל. So most commonly expressed by the LXX.; as sometimes, though seldom, by γῆ, “the earth;” and sometimes by τὰ ὑπὸ οὐρανῶν, “the things under the heavens.” The apostle useth this word from Psalms 8, where it denotes a mixture of inhabitants, there described. Περὶ ἧς λαλοῦμεν, that is, διαλεγόμεθα, “concerning which we treat,” “about which we reason.” The Vulgar Latin adds “Deus” to the text: “Deus non subjecit,”” God hath not put in subjection;” needlessly, as is acknowledged. “De quo Christo,” saith the interlinear gloss; but Περὶ ἧς

is not “of Christ.”

Hebrews 2:5. For unto the angels hath he not made subject that world to come whereof we speak [concerning which we treat].

Hebrews 2:6. Διεμαρτύρατο δέ που τὶς λέγων· Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ; ἥ υἱὸς ἀνθρώπου, ὃτι ἐπισκέπτῃ αὐτόν ;

Syr., אֶלָּא אֵיךְ דְּמַסְהֵד כְּתָבָא וָאמַר, “But as the Scripture witnesseth and saith;” needlessly limiting what was spoken indefinitely by the apostle, the words themselves declaring who spake them and where. Πού, Vul., “in quodam loco,” “in a certain place ;” Beza, “alicubi,” “somewhere,” that is, Psalms 8:5. Τί ἐστιν ἄνθρσπος; מָהאּאַנוֹשׁ, “quid homo mortalis?” βροτός, βροτὸς ἀνήρ, “frail, mortal man,” or “the son of man.” בֶן אָדָם, “filius hominis terreni;” γηγενής, “e terra editus,' “man of the earth,” or “an earthy man.

Hebrews 2:6. But one [a certain man] testified [hath witnessed], in a certain place [somewhere, that is, in the Scripture, from whence he is arguing], saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

Hebrews 2:7. ᾿Ηλάττωσας αὐτὸν βραχύ τι παρ᾿ ἀγγέλους· δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου, πάντα ὑπέταξας ὐποκάτω τῶν ποδῶν αὐτοῦ.

The latter words, which are commonly placed at the beginning of the eighth verse, I have added unto this seventh, the sense and Hebrew text so requiring it.

᾿Ηλάττωσας αὐτόν. So the apostle renders תְּחַסְּרֵהוּ in the psalmist, and that properly. Vul., “minuisti;” which is not “thou hast made less,” but “thou hast lessened,” which hath another sense than that here intended. Syr, אֲמֶכְתִיהָי, “depressiti,” “thou hast depressed,” or “made him less,” or “lower than he was.” Beza, “fecisti eum inferiorem,” “thou hast made him lower;” and so ours. Rhemists, “thou didst minish him a little less;” obscurely. ᾿Ελαττόω is “imminuo,” “diminuo,” “to make less,” “to take from,” as to state and condition. So in Isocrates, ἐλαττοῦν τὴν πόλιν is to lessen the dignity, state, and condition of the people; as in Latin, “capitis diminutio” is lessening of state or dignity, as by loss of liberty. For when one was made a captive by the enemy he lost his dignity, until he recovered it “jure postliminii;” so Regulus is termed by the poet, “capitis minor,” when a prisoner to the Carthaginians: or by change of family, as when Clodius, a patrician, was adopted by a plebeian: or by banishment. All such are ἠλαττοῦμενοι, lessened in state or dignity. חָסֵר, the word used by the psalmist, hath the same signification; and though it be variously rendered by the LXX., yet they never much depart from its native signification. ᾿Ελαττονέω, “to minish,” “make less,” “take from;” ἐλαττόω, the same; ἐνδεής, “to become indigent;” ἐνδέομαι, “to be in want;” ἐπιδέομαι, προσδέομαι, all to the same purpose; στερίσκω, “to deprive;” ὑστερέω, “to want,” “to be indigent,” “to come short;” and στερέω, and κενὸν ποιέω, “to make empty ;” that is, κενόω, the word used Philippians 2:7. I observe this various rendering of the word by the LXX. only to show that it doth constantly denote a diminution of state and condition, with an addition of indigency; which will give us light into the interpretation of the p]ace.

Βραχύ, “breve quiddam;” Vul., “paulo minus;” Syr., קלִיל, “paululum,” “a little,” or “paulisper,” “a little while.” מְעַט is frequently by the LXX. rendered μικρόν, “parvum,” “paululum,” “a little,” intending quantity; sometimes ὀλίγον, which they refer to number, “a few;” and sometimes βραχύ, and then it constantly respects time, “a little while.” So that βραχύ τι is as much as ἐπὶ βραχεῖ, that is χρόνῳ; as in that saying, ῾Ο βίος βραχὺς, ἡ τέχνη μακρά, “Life is short,” that is, of short continuance. Whether a little in degree or a short time be here intended we shall afterwards inquire.

Παρ᾿ ἀγγέλους, Syr. מֵן מַלָאכֵא, “prae angelis,” “more than angels,” “above the angels,” “more destitute than the angels;” Hebrew, מֵאַלֹהִים, “the angels of God.” So all old translations render the words. And to render it “a Deo”, in the psalm, is needless, groundless, contradictory to the apostle.

Δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, “gloria et honore coronasti eum,” “with glory and honor hast thou crowned him;” Syr., תֶשְׁבּוּחְתָּא וַאיְקָרָא סִים בְייּשֵׁה, “glory and honor hast thou placed on his head;” Heb. וְכָבוֹר וְהָדָר תְּעַטְּיֵהוּ “thou hast crowned him” (or “adorned his head”) “with glory and beauty,” or “honor.” The first word denotes the weight and worth, the latter the beauty and splendor of this crown.

Καὶ κατέστησας αὐτόν ἐπί, “thou hast set him over;” that is, appointed him to be in authority, as Pharaoh set Joseph over the land of Egypt. Syr., ואשְׁלַטְתָיְהִי, “authoritatem,” “potestatem ei tribuisti; “thou hast given him power,” or “authority;” made him sultan, or lord. Heb., תּמְשִׁילֵהוּ, “made him lord,” or “ruler,” as Genesis 1:18. So καθίΣτημι ἐπί is used, Acts 6; Luke 12.

῾Υπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, “hast put” “put down,” “subjected all things under his feet.” The words all of them emphatically denote subjection and depression, and as thus conjoined, the most absolute subjection that can be apprehended.

Hebrews 2:7. Thou madest him lower for a little while than the angels; thou crownedst him with glory and honor, and didst set him [gave him authority] over the works of thy hands: all things hast thou put in subjection under his feet.

Hebrews 2:8. ᾿Εν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, οὐδέν ἀφῆκεν ἀνυπότακτον· νῦν οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα.

Hebrews 2:8. For in that he made all things subject unto him, he hath left nothing not put in subjection; but now we see not all things made subject unto him.

Hebrews 2:9. Τὸν δὲ βραχύ τι παρ᾿ ἀγγέλους ἠλαττωμένον βλέπομεν ῾Ιησοῦν, διὰ τὸ πάθημα τοῦ θανάτου δόξῆ καὶ τιμῇ ἐστεφανωμένον, ὅτως χάριτι Θεοῦ ὑπέρ παντὸς γεύσηται θανάτου. The words of this ἀπόΔοσις have most of them been considered in the πρόθεσις, and they must have the same sense in both places, or the reasoning of the apostle would be equivocal. For χάριτι Θεοῦ, some old copies read, χωρὶς Θεοῦ, “besides God,” “God excepted.” The Syriac copies also vary. Some read, “For God himself by his grace tasted death.” Others, “For he, God excepted, tasted death;” which came from χωρὶς Θεοῦ, and shows that variety to be ancient. Hence some have imagined it to be a corruption of the Nestorians, who, dividing the person of Christ, would not grant that God might be said to die, contrary to Acts 20:28. Χάριτι Θεοῦ, is “gratia,” “beneficentia,” “beneficio Dei,” “by the grace,” “goodness,” “good-will of God,” expressing the first spring and moving cause of the sufferings of Christ. Γεύσηται ζαςάτου, “should taste of death;” an Hebraism for to die, intimating withal the truth, reality, and kind of his death, which was bitter, and which was called his “cup.” ῾῾Ψπὲρ παντός, in the masculine, not neuter gender, for ὑπὲρ πάντων, by an enallage of number, that is, υἱῶν, of whom he treats; all and every one of the children unto whom he was a captain of salvation. [2]

[2] VARIOUS READINGS. The clause, Κατέστησας usque σου, Acts 20:7, is omitted by Griesbach, Scholz, and Tischendorf. Knapp, Lachmann, and Hahn enclose it within brackets, as doubtful. TRANSLATIONS. Βραχύ. “For a little while.” Valckenaer, De Wette, Conybeare and Howson, Ebrard. “A little” (in respect of degree). Stuart, Scholefield, Olshausen, Turner. ED.

Hebrews 2:9. But we see Jesus crowned with glory and honor, who for the suffering of death was a little while made lower than the angels, that he by the grace of God might taste of death for all.

Hebrews 2:5. The first words of the fifth verse, οὐ γάρ, “for,” declare that the apostle is in the pursuit of his former argument. Γάρ “for,” doth not always intimate the introduction of a reason in the confirmation of what is past, but sometimes a progression unto somewhat else in the like kind with that which precedeth, and so hath not respect unto any especial words or sayings going before, but unto the whole matter in hand, especially that which doth ensue; as “nam” also is used in Latin: “Nam quis tejuvenum confidentissime, nostras jussit adire domos.” A new argument, therefore, to the same purpose with that before is intimated by this particle, “for.”

The whole verse contains an assertion laid down in a negative proposition, the assumption of the apostle's argument, or the proof of it, supposed in a prosyllogism, consisting in the ensuing testimony, with his explication of it. And it is to this purpose: ‘The world to come is not made subject unto angels; but it was made subject to Jesus: and therefore he is exalted above them.'This he proves from the testimony of the psalmist, to this purpose,

‘All things were made subject to man, who for a little while was made lower than the angels; but this man was Jesus.'And this assumption he proves from the event:

First, On the part of man absolutely considered: ‘We see that all things are not made subject unto him;'therefore he cannot be intended.

Secondly, On the part of Jesus. ‘All things in the event agree unto him; first, he was made for a little while lower than the angels,' (which he shows the reason of, and thence takes occasion to discourse of his death and sufferings, according to the method before declared;) ‘and then he was crowned with glory and dignity, all things being made subject unto him; from all which it appears, that it is he, and not angels, unto whom the world to come is put in subjection.'This is the series of the apostle's discourse, wherein are many things difficult and “hard to be understood,” which must be particularly considered.

The first verse, as was said, lays down the principal assertion in negative proposition: “The world to come is not made subject unto angels.” One proof hereof is included in the words themselves; for that expression, “He hath not put in subjection,” is the same with our apostle as, ‘It is nowhere written or recorded in the Scripture,'‘There is no testimony of it,'‘God is nowhere said to have done it.' See Hebrews 1:5, with the exposition of it.

And these negative arguments from the authority of the Old Testament he esteemed in this matter cogent and sufficient.

In the proposition itself,

1. The subject of it, “The world to come;” with

2. Its limitation, “Whereof we treat;” and

3. The predicate, negatively expressed, “Is not put in subjection to angels,” are to be considered.

The subject of the proposition is, “The world to come” (עולם הבא the new heavens and new earth (οἰκουμένη), which God promised to create, Isaiah 65:17; Isaiah 66:22; which refers unto ימי המשיח, “the days of the Messiah.” The later Jews sometimes call it עולם עתיד, “the future world,” though usually by that expression they intend the world of future bliss. But the world here intended is no other but the promised state of the church under the gospel. This, with the worship of God therein, with especial relation unto the Messiah, the author and mediator of it, administering its heavenly things before the throne of grace, thereby rendering it spiritual and heavenly, and diverse from the state of the worship of the old testament, which was worldly and carnal, was “the world to come” that the Jews looked for, and which in this place is intended by the apostle. This we must further confirm, as the foundation of the ensuing exposition. That this then, is the intendment of the apostle appeareth,

First, From the limitation annexed, περὶ ἧς λαλοῦμεν, “concerning which we treat.” This is the world whereof he treats with the Hebrews in this epistle, namely, the gospel state of the church, the worship whereof he had in the words immediately foregoing pressed them unto the observation of; and not only so, but described it also by that state wherein the miraculous gifts of the Holy Ghost were given and enjoyed. And the mention of them in the words directly preceding is that description of the world to come which the apostle in these words refers unto, “concerning which we speak.” And the tradition of this new world, or the restoration of all things under the Messiah, was one of the principal reports of truth received among the Jews, which the apostle presseth them withal.

Some suppose that λαλοῦμεν, “we speak,” is put for ἐλαλήσαμεν, “we have spoken,” and would have it refer unto Hebrews 1:6. But what the apostle there intendeth by “the world” we have sufficiently evinced and declared. The “world” there, by a usual synecdoche, is put for the habitable earth, the τὰ ἴδια, which the Son of God made and came unto, John 1:11. Here, a certain state and condition of things in the world, about which he treated with the Hebrews, is intended.

Besides, they who would thus change the word (Grotius, Crellius, Schlichtingius), by the world, Hebrews 1:6, understand heaven itself, the state of glory, which is not here insisted on by the apostle; for,

Secondly, He treats of that which was already done, in the crowning of Jesus with glory and honor, as the words following do manifest. This crowning of him was upon his ascension, as we have before proved at large. Then was not the state of glory made subject unto him, because it was not then nor is yet in being. And, therefore, they who turn “we speak” into “we have before spoken,” are forced also to pervert the following words, and to interpret, “He hath made all things subject unto him,” “He hath purposed or decreed so to do;” both without cause or reason. The world whereof the apostle treats was immediately made subject to Jesus, that is, the church of the new testament, when God anointed him king upon his holy hill of Zion; and therefore in the psalm is there mention made of those other parts of the creation, to be joined in this subjection, that have no relation unto heaven.

Thirdly, The apostle doth not treat directly anywhere in this epistle concerning heaven, or the world of the blessed to come. He frequently mentions heaven, not absolutely, indeed, but as it belongs unto the gospel world, as being the place of the constant residence of the high priest of the church, and wherein also the worship of it is through faith celebrated.

Fourthly, The apostle in these words insists on the antithesis which he pursueth in his whole discourse between the Judaical and evangelical church-state; for whatever power angels might have in and over things formerly, this world to come, saith he, is not made subject unto them. Now, it is not heaven and glory that he opposeth to the Judaical church-

state and worship, but that of the gospel, as we shall find in the progress of the epistle; which is therefore necessarily here intended.

Fifthly, If by “the world to come,” the eternal, blessed state of glory be designed, to begin at or after the general judgment, then here is a promise that that blessed estate shall “de nove” be put in subjection to Jesus Christ as mediator; but this is directly contrary unto what is elsewhere revealed by the same apostle, concerning the transactions between the Father and the Son as mediator at that day, 1 Corinthians 15:28:

“And when all shall be subdued unto him, then shall the Son also himself be subject unto him who put all things under him, that God may be all in all;”

which words, if they do not absolutely assert the ceasing of the kingdom of the mediator, but only the order of all things unto eternity in their subjection unto God by Christ, yet they are plainly exclusive of the grant of a new power or authority unto him, or of a new making subject of all things unto him. Add unto all this, that the apostle proves the subjection of this world unto the Lord Christ, and not unto angels, by a testimony expressing directly the present things of this world, antecedent unto the day of judgment, From what hath been discoursed, we conclude that “the world to come,” here expressed, is the state and worship of the church under the Messiah, called so by the apostle, according to the usual appellation which then it had obtained among the Jews, and allowed by him until the Mosaical church-state was utterly removed. And he afterwards declares how this comprised heaven itself also, because of the residence of our high priest in the holiest not made with hands, and the continual admission of the worshippers unto the throne of grace. This is the subject of the apostle's proposition, that concerning which he treats.

Concerning this world the apostle first declares negatively, that it is not made subject unto angels. The subjecting of this world to come unto any, is such a disposal of it as that he or they unto whom it is put in subjection should, as the lord of it, erect, institute, or set it up, rule and dispose of it being erected, and judge and reward it in the end of its course and time. This is denied concerning angels, and the denial proved tacitly, because no such thing is testified in the Scripture. And herein the apostle either preventeth an objection that might arise from the power of the angels in and over the church of old, as some think, or rather proceeds in his design of exalting the Lord Jesus above them, and thereby prefers the worship of the gospel before that prescribed by the law of Moses: for he seems to grant that the old church and worship were in a sort made subject unto angels; this of the world to come being solely and immediately in his power who in all things was to have the pre-eminence. And this will further appear if we consider the instances before mentioned wherein the subjection of this world to come unto any doth consist.

First, It was not put in subjection unto angels in its erection or institution. That work was not committed unto them, as the apostle declares in the entrance of this epistle. They did not reveal the will of God concerning it, nor were intrusted with authority to erect it. Some of them, indeed, were employed in messages about its preparatory work, but they were not employed either to reveal the mysteries of it, wherewith they were unacquainted, nor authoritatively in the name of God to erect it. For the wisdom of God in the nature and mystery of this work, they knew not but by the effects in the work itself, Ephesians 3:9-10, which they looked and inquired into, to learn and admire, 1 Peter 1:12; and therefore could not be intrusted with authority for its revelation, and the building of the church thereon. But things were otherwise of old. The law, which was the foundation of the Judaical church-state, was given “by the disposition of angels, Acts 7:53; Galatians 3:19; and our apostle here calls it “the word spoken by angels.” They were therefore intrusted by God to give the law and the ordinances of it unto the people in his name and authority; which being the foundation of the Mosaical church-state, it was so far put in subjection unto them.

Secondly, It is not put in subjection unto angels as to the rule and disposal of it being erected. Their office in this world is a ministry, Hebrews 1:14, not a rule or dominion. Rule in or over the church they have none, but are brought into a co-ordination of service with them that have the testimony of Jesus, Revelation 19:10; Revelation 22:9; being equally with us subjected unto him, in whom they and we are gathered into one head, Ephesians 1:10. And from their ministerial presence in the congregations of believers doth our apostle press women unto modesty and sobriety in their habit and deportment, 1 Corinthians 11:10. And the church of old had an apprehension of this truth, of the presence of an angel or angels in their assemblies, but so as to preside in them. Hence is that caution relating to the worship of God, Ecclesiastes 5:5-6:

“Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?”

By vowing and not paying, a man brought upon his flesh, that is, himself and his posterity, a guilt not to be taken away with excuses of haste or precipitation made unto the angel presiding in their worship, to take an account of its due performance. It is true, the absolute sovereign power over the church of old was in the Son of God alone; but an especial, immediate power over it was committed unto angels. And hence was the name of אַלֹהִים, “god,” “judge,” “mighty one,” communicated unto them, namely, from their authority over the church; that name expressing the authority of God when unto him ascribed. And because of this, their acting in the name and representing the authority of God, the saints of old had an apprehension that upon their seeing of an angel they should die, from that saying of God, that none should see his face and live, Exodus 33:20. So Manoah expressly, Judges 13:22. He knew that it was an angel which appeared unto him, and yet says to his wife, “We shall surely die, because we have seen אַלֹהִים, an angel vested with the authority of God. And hence it is not unlikely but that there might be a respect or worship due unto the angels under the old testament, which themselves declare not to be meet for them under the new, Revelation 19; not that they are degraded from any excellency or privilege which before they enjoyed, but that the worshippers under the new testament, through their relation unto Christ, and the exaltation of their nature in his person, are delivered from that underage estate, wherein they differed not from servants, Galatians 4:1, and are advanced into an equality of liberty with the angels themselves, Hebrews 12:22-24; Ephesians 1:10; Ephesians 3:14-15; as amongst men there may be a respect due from an inferior to a superior, which may cease when he is advanced into the same condition with the other, though the superior be not at all abased. And to this day the Jews contend that angels are to be adored with some kind of adoration, though they expressly deny that they are to be invocated or prayed unto. Furthermore, about their power and authority in the disposal of the outward concernments of the church of old, much more might be declared from the visions of Zechariah and Daniel, with their works in the two great typical deliverances of it from Egypt and Babylon. But we must not here insist on particulars.

Thirdly, As to the power of judging and rewarding at the last day, it is openly manifest that God hath not put this world to come in subjection unto angels, but unto Jesus alone.

This, then, is the main proposition that the apostle proceeds upon in his present argument. The most glorious effect of the wisdom, power, and grace of God, and that wherein all our spiritual concernments here are enwrapped, consists in that blessed church-state, with the eternal consequences of it, which, having been promised from the foundation of the world, was now to be erected in the days of the Messiah. ‘That you may,'saith he, ‘no more cleave unto your old institutions, because given out unto you by angels, nor hanker after such works of wonder and terror as attended their disposition of the law in the wilderness, consider that this world, so long expected and desired, this blessed estate, is not on any account made subject unto angels, or committed unto their disposal, the honor thereof being entirely reserved for another.'

Having thus fixed the true and proper sense of this verse, we may stop here a little, to consult the observations that it offers for our own instruction. Many things in particular might be hence educed, but I shall insist on one only, which is comprehensive of the design of the apostle, and it is, That this is the great privilege of the church of the gospel, that, in the things of the worship of God, it is made subject unto and immediately depends upon the Lord Jesus Christ, and not on any other, angels or men.

That this is the privilege thereof, and that it is a great and blessed privilege, will appear both in our consideration of what it is and wherein it doth consist. And, among many other things, these ensuing are contained therein:

1. That the Lord Christ is our head. So it was promised of old that “their king should pass before them, and the LORD on the head of them,” Micah 2:13. He shall be their king, head, and ruler. God hath now gathered all things, all the things of his church, into a head in Christ, Ephesians 1:10. They were all scattered and disordered by sin, but are now all re-collected and brought into order under one head. Him hath he “given to be head over all things to the church,” Ephesians 1:22. The whole sovereignty over all the whole creation, that is committed unto him, is only for this end, that he may be the more perfect and glorious head to the church. He is that head on which the whole body hath its orderly and regular dependence, Ephesians 4:15-16; “The head of the body, the church,” Colossians 1:18; “The head of every man,” that is, of every believer, 1 Corinthians 11:3; Ephesians 5:23. And this is everywhere proposed both as our great honor and our great advantage. To be united unto him, subjected unto him as our head, gives us both honor and safety. What greater honor can we have, than to be freemen of that corporation whereof he is the head, than to be subjects of his kingdom? what greater safety, than to be united unto him inseparably who is in glory invested with all power and authority over the whole creation of God, every thing that may do us good or evil ?

2. That he is our only head. The church is so put in subjection unto the Lord Christ as not to be subject unto any other. It is true, the members of the church, as men on the earth, have other relations, in respect whereof they are or may be subject one to another, children unto parents, servants unto masters, people unto rulers; but as they are members of the church, they are subject unto Christ, and none other. If any other were or might be a head unto them, they must be angels or men. As for angels, we have it here plainly testified that the church is not made subject in any thing unto them. And amongst men, the apostles of all others might seem to lay the justest claim to this privilege and honor; but they openly disclaim any pretense thereunto. So doth Paul, 2 Corinthians 1:24, “We have no dominion,” rule, lordship, headship, “over your faith,” any thing that concerns your obedience to God, and your worship; “but are helpers of your joy.” And again saith he, “We preach not ourselves, but Christ Jesus the Lord,” the only Lord; “and ourselves your servants for Jesus'sake,” 2 Corinthians 4:5. And Peter, as it should seem, foreseeing that some who should come after would pretend unto such pre-eminence, warns the elders that they should not think themselves “lords over God's heritage,” 1 Peter 5:3. And this they did in pursuit of the instructions and charge which their Lord and Master gave them, Matthew 20:25-27, where he warns them that they should neither think of dignity nor dominion over the church, but apply themselves with all humility unto the service of it; for which he elsewhere adds his reason, namely, that all his disciples have one Lord and Master, and no more, John 13:13; Matthew 23:8; Matthew 23:10. And it is a woeful confusion that the Papists run themselves into in this matter; for, first, they put the whole church into subjection unto a man, whom they call the Pope, the common father and master of Christians, the head of the church and then subject both him and it unto angels, in the adoration and invocation of them, the greatest subjection possible; when the Scripture assigneth one only head of the church expressly, even the Lord Jesus, and fully declares that it is not put in subjection unto angels at all. But to pass them by, the Lord Christ is not only thus the only head in general unto the whole church, but also unto every individual believer in the church: “The head of every man is Christ,” 1 Corinthians 11:8. He is so to every believer respectively and severally; and that in both those senses wherein he is a head, that is, according to the natural and metaphorical use of the word. For,

(1.) He is the only head of vital influence to the whole church and every member thereof. As from the natural head all influences of life, for subsistence, motion, acting, guidance, and direction, are communicated unto the whole body and to every member thereof; so from the Lord Christ alone, as he is the spiritually vital head of the church, in whom are the springs of life and all quickening grace, there are communicated unto the whole church, and every believer therein, both the first quickening vital principle of life itself and all succeeding supplies and influences of grace, for the enlivening, strengthening, acting, guiding, and directing of them. This himself declares, by comparing the relation of all believers unto him unto that of branches unto the vine, John 15:2; John 15:4; which have no life but by virtue of their union unto the vine, nor sap for fruitfulness but what is derived therefrom; which he teacheth expressly, John 15:5, “Without me,” saith he, “ye can do nothing.” And this the apostle lively sets out unto us in the similitude of the natural body, Colossians 2:19. And this placing of all fullness in the Lord Christ, as the head of the church, that thence the whole and every member of it might derive needful supplies to themselves, is fully taught us in the gospel. Hence the church is called “the fullness of Christ,” Ephesians 1:23; or that whereunto Christ communicates of his all-fullness of grace, until it come unto the measure or degree of growth and perfection which he hath graciously assigned unto it. And none, I suppose, will contend but that the Lord Christ is the alone and only head of the church in this sense. It hath not a spiritual dependence on any other for grace. There is, indeed, I know not what monster lies in the opinion of them who take upon themselves to confer grace upon others, by virtue of such things as they do unto them or for them; but this we do not now consider. If any man think he may have grace from any but Christ alone, be they angels or men, let him turn himself unto them, but withal know assuredly that he “forsakes the fountain of living waters” for “broken cisterns,''which will yield him no relief.

(2.) He is the only head of rule and government unto the whole church, and every member thereof. This rule or government of the church concerneth all that obedience which it yields unto God in his worship. And unto a head herein it is required that he give perfect rules and laws for all things necessarily belonging thereunto, and take care that they be observed. And here a great contest ariseth in the world. The Papists, in behalf of their pope and others under him, contend to be sharers with the Lord Christ in this his headship; and fain they would persuade us that he himself hath appointed that so it should be. The Scripture tells us that he was faithful in the whole house of God, as was Moses, and that as a lord over his own house, to erect, rule, and establish it. And himself, when he gives commission unto his apostles, bids them to teach men to do and observe all that he had commanded them; and accordingly they tell us that they delivered unto us what they received from the Lord, and command us not to be wise above what is written. But I know not how it is come to pass that these men think that the Lord Christ is not a complete head in this matter, that he hath not instituted all rules and laws that are needful and convenient for the right discharge of the worship of God and obedience of the church therein; at least., that somewhat may be added unto what he hath appointed, that may be much to the advantage of the church. And this they take to be their work, by virtue of I know not what unsealed warrant, unwritten commission. But to add any thing in the worship of God unto the laws of the church, is to exercise authority over it, dominion over its faith, and to pretend that this world to come, this blessed gospel church-state, is put in subjection unto them, although it be not so to angels; a vain and proud pretense, as at the last day it will appear. But you will say, ‘Christ gives his laws only unto his whole church, and not to individual believers, who receive them from the church; and so he is not an immediate head unto every one in particular.'I answer, that the Lord Christ commits his laws unto the church's ministry to teach them unto believers; but his own authority immediately affects the soul and conscience of every believer. He that subjects himself aright unto them doth it not upon the authority of the church, by whom they are taught and declared, but upon the authority of Christ, by whom they are given and enacted.

3. It appears from hence that as he is our only head, so he is our immediate head. We have our immediate dependence upon him, and our immediate access unto him. He hath, indeed, appointed means for the communicating of his grace unto us, and for the exercising of his rule and authority over us. Such are all his ordinances, with the offices and officers that he hath appointed in his church; the first whereof he requires us to be constant in the use of, the latter he requires our obedience and submission unto. But these belong only unto the way of our dependence, and hinder not but that our dependence is immediate on himself, he being the immediate object of our faith and love. The soul of a believer rests not in any of these things, but only makes use of them to confirm his faith in subjection unto Christ: for all these things are ours, they are appointed for our use, and we are Christ's, as he is God's, 1 Corinthians 3:21-23. And so have we our immediate access unto him, and not, as some foolishly imagine, by saints and angels, and by him to God, even to the throne of grace.

4. This privilege is greatly augmented, in that the church being made subject unto Christ alone, and cast into a dependence upon him, he will assuredly take care of all its concernments, seeing unto him only doth it betake itself. The church made it of old part of her plea that she was as one fatherless, Hosea 14:3; that is, every way helpless, that had none to relieve or succor her. And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people, because there was no man that appeared for their help, no intercessor to interpose for them, Isaiah 59:16. Now, God having placed the church in this condition, as to be ofttimes altogether orphans in this world, to have none to give them the least countenance or assistance; and the church itself choosing this condition, to renounce all hopes and expectations from any else beside, betaking itself unto the power, grace, and faithfulness of the Lord Christ alone; it cannot but as it were be a great obligation upon him to take care of it, and to provide for it at all times. They are members of his body, and he alone is their head; they are subjects of his kingdom, and he alone is their king; they are children and servants in his family, and he alone is their father, lord, and master; and can he forget them, can he disregard them? Had they been committed to the care of men, it may be some of them would have fought and contended for them, though their faithfulness is always to be suspected, and their strength is a thing of nought; had they been put into subjection unto angels, they would have watched for their good, though their wisdom and ability be both finite and limited, so that they could never have secured their safety: and shall not the Lord Jesus Christ, now they are made his special care, as his power and faithfulness are infinitely above those of any mere creature, excel them also in care and watchfulness for our good? And all these things do sufficiently set out the greatness of that privilege of the church which we insist upon. And there are two things that make this liberty and exaltation of the church necessary and reasonable :

1. That God having exalted our nature, in the person of his Son, into a condition of honor and glory, so as to be worshipped and adored by all the angels of heaven, it was not meet or convenient that it should in our persons, when united unto Christ as our head, be made subject unto them. God would not allow, that whereas there is the strictest union between the head and the members, there should be such an interposition between them as that the angels should depend on their head, and the members should depend on angels; which indeed would utterly destroy the union and immediate intercourse that is and ought to be between them.

2. God is pleased by Jesus Christ to take us into a holy communion with himself, without any other medium or means of communication but only that of our nature, personally and inseparably united unto his own nature in his Son. And this also our subjection unto angels is inconsistent withal. This order of dependence the apostle declares, 1 Corinthians 3:22-23, “All things are yours; and ye are Christ's; and Christ is God's” As there is no interposition between God and Christ, no more is there between Christ and us, and in and by him alone do we relate unto God himself. And this should teach us,

(1.) The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and angels, that we might serve him and live unto him. He hath taken us to be his peculiar ones, his lot and portion, from whom he expects all his revenue of glory out of this world. And he hath left us no pretense, no excuse, for the neglect of any duties of obedience that he requireth of us. We cannot plead that we had other work to do, other lords and masters to serve; he hath set us free from them all, that we might be his. If a king take a servant into his family, and thereby free and discharge him from being liable unto any other duty or service whatever, may he not justly expect that such a one will be diligent in the observation of all his commands, especially considering also the honor and advantage that he hath by being taken near unto his person, and employed in his affairs? And shall not God much more expect the like from us, considering how exceedingly the privilege we have by this relation unto him surpasseth all that men can attain by the favor of earthly princes? And if we will choose other lords of our own to serve, if we are so regardless of ourselves as that we will serve our lusts and the world, when God hath had such respect unto us as that he would not suffer us to be subject unto the angels of heaven, how inexcusable shall we be in our sin and folly? ‘You shall be for me,'saith God, ‘and not for any other whatever.'And are we not miserable if we like not this agreement?

(2.) For the manner of our obedience, how ought we to endeavour that it be performed with all holiness and reverence! Moses makes this his great argument with the people for holiness in all their worship and services, because no people had God so nigh unto them as they had. And yet that nearness which he insisted on was but that of his institutions, and some visible pledges and representations therein of his presence among them. How much more cogent must the consideration of this real and spiritual nearness which God hath taken us unto himself in by Jesus needs be to the same purpose! All that we do, we do it immediately unto this holy God; not only under his eye and in his presence, but in an especial and immediate relation unto him by Jesus Christ,

Hebrews 2:6 . The apostle hath showed that the world to come, which the Judaical church looked for, was not made subject unto angels, no mention of any such thing being made in the Scripture. That which he assumes to make good his assertion of the pre-eminence of the Lord Jesus above the angels, is, that unto him it was put in subjection. And this he doth not expressly affirm in words of his own, but insinuateth in a testimony out of the Scripture, which he citeth and urgeth unto that purpose. And in this way he proceedeth for these two ends:

1. To evidence that what he taught was suitable unto the faith of the church of old, and contained in the oracles committed unto it; which was his especial way of dealing with these Hebrews.

2. That he might from the words of that testimony take occasion to obviate a great objection against the dignity of Christ and mysteries of the gospel, taken from his humiliation and death, and thereby make way to a further explication of many other parts or acts of his mediation.

Many difficulties there are in the words and expressions of these verses, and more in the apostle's application of the testimony by him produced unto the person and end by him intended; all which, God assisting, we shall endeavor to remove. And to that end shall consider,

1. The way and manner of his introducing this testimony, which is peculiar;

2. The testimony itself produced, with an explication of the meaning and importance of the words in the place from whence it is taken;

3. The application of it unto the apostle's purpose, both as to the person intended and as to the especial end aimed at;

4. Further unfold what the apostle adds about the death and sufferings of Christ, as included in this testimony, though not intended as to the first use and design of it; and,

5. Vindicate the apostle's application of this testimony, with our explication of it accordingly, from the objections that some have made against it, All which we shall pass through as they present themselves unto us in the text itself.

1. The manner of his citing this testimony is somewhat peculiar, “One testified in a certain place,” neither person nor place being specified; as though he had intended פְלֹנִי אַלְמוֹנִי, a certain person whom he would not name. But the reason of it is plain; both person and place were sufficiently known to them to whom he wrote. And the Syriac translation changeth the expression in the text into, “But as the Scripture witnesseth and saith,” without cause. The Hebrews were not ignorant whose words they were which he made use of, nor where they were recorded. The “one” there mentioned is David, and the “certain place” is the eighth psalm; whereof much need not to be added. A psalm it is תְּהִלּוֹת רוֹמְמוֹת אֵל, “of the high praises of God;” and such psalms do mostly, if not all of them, respect the Messiah and his kingdom, as the Jews themselves acknowledge. For the time of the composure of this psalm, they have a conjecture which is not altogether improbable, namely, that it was in the night, whilst he kept his father's sheep. Hence, in his contemplation of the works of God, he insists on the moon and stars, then gloriously presenting themselves unto him; not mentioning the sun, which appeared not. So also, in the distribution that he makes of the things here below that, amongst others, are made subject unto man, he fixeth in the first place on צֹנֶה, flocks of “sheep,” which were then peculiarly under his care. So should all the works of God, and those especially about which we are conversant in our particular callings, excite us to the admiration of his glory and praise of his name; and none are usually more void of holy thoughts of God than those who set themselves in no way acceptable unto him. This is the place from whence this testimony is taken, whose especial author the apostle omitteth, both because it was sufficiently known, and makes no difference at all whoever was the penman of this or that portion of Scripture seeing it was all equally given by inspiration from God, whereon alone the authority of it doth depend.

2. The testimony itself is contained in the words following, Hebrews 2:6-7, “What is man,” etc. Before we enter into a particular explication of the words, and of the apostle's application of them, we may observe that there are two things in general that lie plain and clear before us; as,

First, That all things whatsoever are said to be put in subjection unto man, that is, unto human nature, in one or more persons, in opposition unto angels, or angelical nature. To express the former is the plain design and purpose of the psalmist, as we shall see. And whereas there is no such testimony anywhere concerning angels, it is evident that the meaning of the word is, ‘Unto man, and not unto angels;'which the apostle intimates in that adversative δέ, “but:” ‘But of man it is said, not of angels.'

Secondly, That this privilege, was never absolutely or universally made good in or unto the nature of man, but in or with respect unto the person of Jesus Christ, the Messiah. This the apostle calls us to the consideration of previously unto his application of this testimony in a peculiar manner unto Jesus: Hebrews 2:8, “We see not all things,” etc. Now, there is not any thing absolutely necessary to make good the apostle's reasoning but what is comprised in these two general assertions, which lie evident in the text, and are acknowledged by all. We shall therefore distinctly consider the testimony itself. The whole of it consists in a contemplation of the infinite love and condescension of God towards man: which is set out,

(1.) In the manner of the expression;

(2.) In and by the words of the expression;

(3.) In the act of the mind and will of God wherein that condescension and grace consisted; and,

(4.) In the effects thereof, in his dispensation towards him.

(1.) In the manner of the expression, “What is man!” by way of admiration; yea, he cries out with a kind of astonishment. The immediate occasion hereof is omitted by the apostle, as not pertinent unto his purpose; but it is evident in the psalm. David having exercised his thoughts in the contemplation of the greatness, power, wisdom, and glory of God, manifesting themselves in his mighty works, especially the beauty, order, majesty, and usefulness of the heavens, and those glorious bodies which in them present themselves to all the world, falls thereon into this admiration, that this great and infinitely wise God, who by the word of his mouth gave being and existence unto all those things, and thereby made his own excellencies conspicuous to all the world, should condescend unto that care and regard of man which on this occasion his thoughts fixed themselves upon. “What is man!” saith he. And this is, or should be, the great use of all our contemplations of the works of God, namely, that considering his wisdom and power in them, we should learn to admire his love and grace in setting his heart upon us, who are every way so unworthy, seeing he might for ever satisfy himself in those other appearingly more glorious products of his power and Godhead.

(2.) He further expresseth his admiration at this condescension of God in the words that he useth, intimating the low and mean estate of man in his own nature: מָהאּאַנוֹשׁ; ‘What is poor, miserable, mortal man, obnoxious to grief, sorrow, anxiety, pain, trouble, and death?' Τί ἔστιν ἄνθρωπος; but the Greeks have no name for man fully expressing that here used by the psalmist. βροτός cometh nearest it, but is not used in the Scripture. He adds, וּבֶןאּאָדָם, “and the son of man,” of one made of the earth. This name the apostle alludes to, yea expresseth, 1 Corinthians 15:45; 1 Corinthians 15:47: “The first man Adam..... is ἐκ γῆς χοϊκός “of the earth, earthy.” So was it recorded of old, Genesis 2:7, “The LORD God formed מִןאּהָאֲדָמָה הָאָדָם עָפָר,” “that man Adam, which was the father of all, of the dust of the ground;” and so again, Genesis 3:19. Poor man, made of the dust of the ground! When the Scripture would express man with reference unto any thing of worth or excellency in him, it calls him אִישׁ; and בְּנֵאּאִישׁ are “sons of men” in place, power, and esteem. So these words are distinguished, Psalms 62:10, where we translate בְּנֵיאּאָדָם, “sons of Adam,” “men of low degree;” and בְּנֵי אישׁ “sons of Ish,” “men of high degree.” Now the psalmist useth this expression to heighten his admiration at the grace and condescension of God. And as the person of the first Adam cannot be here especially intended, for although he made himself אַוֹש, a miserable man, and subject unto death, yet was he not בֶּןאּאָדָם, “the son of man,” of any man, for he was of God, Luke 3 ult., so there is nothing in the words but may properly be ascribed unto the nature of man in the person of the Messiah. For as he was called, in an especial manner, בֵּןאּאָדָם, “The son of man;” so was he made אַוֹשׁ, “a man subject to sorrow,” and acquainted above all men with grief and trouble, and was born on purpose to die.

Hence, in the contemplation of his own miserable condition, wherein unto the dolorous, afflicting passions of human nature which he had in himself, outward oppositions and reproaches were superadded, he cries out concerning himself, וְאָנֹכִי תוֹלַעַת וְלֹאאּאִישׁ, Psalms 22:7, “I am a worm, and not אִיֹש ,” “a man of any consideration in the world;” אַנוֹש at best.

(3.) He expresseth this condescension of God in the affections and acting of his mind towards man: כִּי תִזְכְּרֶנּוּ , “ That thou rememberest him,” or, “art mindful of him.” ῞Οτι μιμνήσκῃ αὐτοῦ, “That thou shouldest be mindful of him.” To remember in the Scripture, when ascribed unto God, always intends some act of his mind and purpose of his will, and that either for good or evil towards them that are remembered, in a signal manner. So also is remembrance itself used. On this account God is said sometimes to remember us for good, and sometimes to remember our sins no more. So that it denotes the affection of the mind of God towards any creature for good or evil, attended with the purpose of his will to act towards them accordingly. In the first way it is here used, and so also by Job, Job 7:17, מָהאּאַנוֹשׂכִּי תְגַדְּלֶבּוּ וְכּיאּתָשִׁית אֵלָיו לִבֶּךָ, “What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?” that is, remember him, or be mindful of him; ‘set thine heart upon him for good.'The frame of the heart and mind of God towards the nature of man in the person of Jesus Christ, in reference unto all the good that he did in it and by it, is intended in this expression. The whole counsel and purpose of God concerning the salvation of mankind, in and by the humiliation, exaltation, and whole mediation of “the man Christ Jesus,” is couched herein.

(4.) There are in this condescension the effects of this act of God's mind and will in remembering of man; and they are expressed,

[1.] under one general head; and,

[2.] in particular instances of them.

[1.] The general effect of God's remembering man, is that he “visiteth him;” as the same word is used in Job, in the place before mentioned. פָּקַר, though variously used, yet it constantly denotes the acting of a superior towards an inferior; and though it be often otherwise used, yet commonly it expresseth the acting of God towards his people for good. And in especial is this term of visiting used to express the acting of God in doing of us good by sending of Jesus Christ to take our nature on him: Luke 1:68, “He hath visited and redeemed his people;” and to the same purpose, Luke 1:78, “The day-spring from on high hath visited us:” both relating to the acting of God towards us in the person of his Son incarnate. So Luke 7:16. This term, therefore, of visiting, doth not precisely design God's acting in the exaltation of him visited, but such an ordering of things towards him as is attended with great care, grace, and love. So was the nature of man in the heart of God to do good unto it, in and by the person of Jesus Christ, and so he acted towards it, or visited it. This is that which was the ground of the psalmist's admiration, and which will be so in all believers unto eternity. It was not the outward state and condition of mankind in the world, which, since the entrance of sin, is sad and deplorable, that excites this admiration in the psalmist, but his mind is intent upon the mystery of the grace, wisdom, and love of God in the person of the Messiah.

Hebrews 2:7 .

[2.] The especial instances wherein this visitation of God expressed itself are contained in Hebrews 2:7, and therein referred unto two heads:

1 st . Man's depression and humiliation;

2dly . His exaltation and glory.

1st. The first is expressed in these words, “Thou hast made him lower for a little while than the angels.” This was a part of God's visitation; and though not that which was immediately intended by the apostle, yet that whereof he intends to make great use in his progress. That these words intend not the exaltation of the nature of mere man, as if they should intimate, that such is his dignity he is made but a little less than angels, and how destructive that sense is unto the apostle's intention and application of the words, we shall afterwards declare. Three things are here expressed:

(1st.) The act of God, in making of him low, or lessening of him;

(2dly.) The measure of that depression, “than the angels;”

(3dly.) His duration in that state and condition, “a little while.”

(1st.) חָסֵד, the word used by the psalmist is rendered by the apostle ἐλαττόω, and that properly. They both signify a diminution of state and condition, a depression of any one from what he before enjoyed. And this in the first place belongs unto God's visitation. And the acting of the will of Christ in this matter, suitably unto the will of the Father, is expressed by words of the same importance: ᾿Εκένωσεν ἑαυτόν, “He emptied himself;” and Εταπείνωσεν ἑατόν, “He humbled himself,” Philippians 2:7-8: denoting a voluntary depression from the glory of a former state and condition. In this humiliation of Christ in our nature, how much of that care and ἐπισκοπής, inspection and visitation of God, was contained, is known.

(2dly.) The measure of this humiliation and depression is expressed in reference unto angels, with whom he is now compared by the apostle, he was made less than the angels. This the Hebrews had seen and knew, and might from his humiliation raise an objection against what the apostle asserted about his preference above them. Wherefore he acknowledgeth that he was made less than they, shows that it was foretold that so he should be, and in his following discourse gives the reasons why it was so to be. And he speaks not of the humiliation of Christ absolutely, which was far greater than here it is expressed by him, as he afterwards declares, but only with respect unto angels, with whom he compares him; and it is therefore sufficient to his purpose at present to show that he was made lower than they: מֵאַלֹהִים παρ᾿ἀγγέλους . Jerome renders the words in the psalm, “a Deo,” “than God;” and Faber Stapulensis had a long contest with Erasmus to prove that they should be so rendered in this place; which is plainly to contradict the apostle, and to accuse him of corrupting the word of God. Besides, the sense contended for by him and others is absurd and foolish, namely, that the human nature of Christ was made little less than God, and humbled that it might be so, when it was infinitely less than the divine nature, as being created. The LXX. and all old Greek translations read “angels.” That elohim is often used to denote them we have proved before. The Targum hath מלאכיא, “angels;” and the scope of the place necessarily requires that sense of the word. God, then, in his visitation of the nature of man in the person of his Son, put it, and therein him that was invested with it, into a condition of wants and straits, and humbled him beneath the condition of angels, for the blessed ends afterwards declared. For although, from his incarnation and birth, the angels adored his person as their Lord, yet in the outward condition of his human nature he was made exceedingly beneath that state of glory and excellency which the angels are in a constant enjoyment of.

(3dly.) There is a space of time, a duration, intended for this condition. He made him lower, מְעַט, βραχύ τι, “for a little while,” or, “a short season.” That מְעַט is often used in that sense, and that that is the proper notation of βραχύ τι, we have showed before. But that which renders that sense of the words here unquestionable, is the apostle's precise restraining them thereunto in Philippians 2:9, as we shall see. It was but for a little while that the person of Christ in the nature of man was brought into a condition more indigent than the state of angels is exposed unto; neither was he for that season made a little, but very much lower than the angels. And had this been the whole of his state, it could not have been an effect of that inexpressible love and care which the psalmist so admires; but seeing it is but for a little continuance, and that for the blessed ends which the apostle declares, nothing can more commend them unto us.

2dly . There is another effect of God's visitation of man, in his exaltation; expressed,

(1st.) In the dignity whereunto he advanced him; and,

(2dly.) In the rule and dominion that he gave unto him.

(1st.) For the first, he “crowned him with glory and honor.” עֲטָרָה is “insigne regium,” the badge and token of supreme and kingly power. Hence when David complains of the straitening and diminution of his power or rule, he says, his “crown was profaned unto the ground,”

Psalms 89:39; that is, made contemptible and trampled on. To be crowned, then, is to be invested with sovereign power, or with right and title thereunto; as it was with Solomon, who was crowned during the life of his father. Nor is it an ordinary crown that is intended, but one accompanied with “glory and honor.” To be crowned with glory and honor, is to have a glorious and honorable crown, or rule and sovereignty: כָבוֹד וְהָדָר. The first denotes the weight of this crown; כָבוֹד, “weight of glory,” from כָבַד, “to be heavy;” βάρος δόξης , “a weight of glory,” as the apostle speaks in allusion to the primitive signification of this word, 2 Corinthians 4:17: the other, its beauty and glory: both, authority and majesty. How Christ was thus crowned, we have at large showed on the first chapter.

(2dly.) This sovereignty is attended with actual rule; wherein,

[1st.] The dominion itself is expressed; and,

[2dly.] The extent of it.]

[1st.] “Thou madest him to have dominion over the works of thy hands. תּמְשִׁילֵהוּ, “madest him to rule; κατέστησας αὐτὸν ἐπί, “appointedst him in authority over.” He had actual rule and dominion given him upon his coronation. And,

[2dly.] The extent of this dominion is “the works of God's hands,” And lest any, from this indefinite expression, should think this rule limited either to the things mentioned before by the psalmist, 2 Corinthians 4:3, called “the work of God's fingers,” that is, the heavens, the moon, and the stars; or in the following distribution of things here below; into sheep, oxen, fowls, and fish, 2 Corinthians 4:7-8, that is, all the creatures here below; he adds an amplification of it in a universal proposition, Πάντα ὑπέταξε, “He hath put all things” without exception “in subjection unto him.” And to manifest his absolute and unlimited power, with the unconditional subjection of all things unto him, he adds, that they are placed ὑποκάτω τῶν ποδῶν αὐτοῦ , “under his” very “feet;” an expression setting forth a dominion every way unlimited and absolute.

Hebrews 2:8 . The apostle having recited the testimony which he intends to make use of, proceeds in the eighth verse unto some such explications of it as may make it appear to be proper and suited unto the end for which it is produced by him. And they are two; the first whereof respects the sense of the words, which express the extent of this dominion; the second an instance of some person or persons unto whom this testimony as thus explained cannot be applied.

(1.) For the explication of the objective extent of the rule and dominion mentioned, he adds, “For in that he hath made all subject unto him, he hath left nothing that is not put under him;” for whereas it might be objected, that there is no mention in the psalm of the world to come, whereof he treats, he lets them know that that cannot be excepted, seeing the assertion is universal and unlimited, that all things whatsoever are put under him. It is true, our apostle making use of this very testimony in another place, 1 Corinthians 15:27, adds there, that there is a manifest exception in reference unto him who so put all things under him. And it is evident that it is so indeed; for the psalmist treats not of God himself, but of the works of God; and among them, saith the apostle here, there lies no exception,

they are all brought into order, under this rule. And so by this testimony, thus explained, as necessity requires it should be, he hath fully confirmed that the world to come, being one of the especial works of God, and not put in subjection unto angels, is made subject unto man; which was that he undertook to demonstrate.

(2.) To direct this testimony unto its proper end, and to make way for its application unto him who is especially intended therein, he declares negatively unto whom it is not applicable: “But now we see not yet all things put under him.” Man it was concerning whom the words are spoken, “What is man!” This must denote the nature of man, and that either as it is in all mankind in general and every individual, or in some especial and peculiar instance, in one partaker of that nature. For the first, he denies that this can belong unto man in general, all or any of them, on the general account of being men. And in this negation there are two circumstances considerable:

[1.] The manner of his asserting it, by an appeal to common experience: “We see;” ‘This is a matter whereof every one may judge:'‘We all of us know by experience that it is otherwise:'‘We need neither testimony nor argument to instruct us herein; our own condition, and that which we behold other men in, are sufficient to inform us.'And this is a way whereby an appeal is made as it were to common sense and experience, as we do in things that are most plain and unquestionable.

[2.] There is a limitation of this experience in the word “yet:” “We see not as yet.” And this doth not intimate a contrary state of things for the future, but denies it as to all the time that is past: ‘A long space of time there hath been since the giving out of this testimony, much longer since the creation of man and all other things, and yet all this while we see that all things are far enough from being put under the feet of man.'Or if there be in the word a reserve for some season wherein this word shall in some sense be fulfilled in mere man also, it is for that time wherein they shall be perfectly glorified with Him who is principally intended, and so be admitted as it were to be sharers with him in his dominion, Revelation 3:21. These things make plain what is here denied, and in what sense. All mankind in conjunction are very remote from being invested with the dominion here described, from having the whole creation of God cast in subjection under their feet. It is true, there was given unto man at first, in his original condition, a rule over those creatures here below that were made for the use and sustentation of his natural life, and no other. And this also is in some measure continued unto his posterity, though against the present bent and inclination of the creatures, which groan because of the bondage that they are put unto in serving of their use and necessity. But all this at first was but an obscure type and shadow of the dominion here intended, which is absolute, universal, and such as the creatures have no reason to complain of, their proper condition being allotted unto them therein. Hence we ourselves, by our own observation, may easily discern that this word respects not principally either the first man or his posterity; for we see not as yet, after this long space of time since the creation, that all things are put into subjection unto him.

Having thus unfolded the testimony insisted on, before we proceed unto the apostolical application of it unto the person to whom it doth belong, we may stay here a little, and gather something from it for our instruction. And it is, in general, that The consideration of the infinitely glorious excellencies of the nature of God, manifesting themselves in his works, doth greatly set out his condescension and grace in his regard and respect unto mankind. This the occasion of the words, and the words themselves, do teach us.

This the method of the psalmist, I say, leads as unto. He begins and ends his consideration of the works of God with an admiration of his glorious excellency by whom they were made, Revelation 3:1; Revelation 3:9, “O LORD our Lord, how excellent is thy name!” ‘How glorious art thou! and thou manifestest thyself so to be.'And from thence doth he proceed to the consideration of his condescension in his regard and love to man, Revelation 3:4. And to direct us in this duty, with the psalmist we may observe, First, That the works of God, those especially which were the peculiar subject of his meditation, the heavenly bodies which we behold, are indeed in themselves exceedingly glorious. Their frame, greatness, beauty, order, course, usefulness, all speak them admirable and glorious. The naked view of them is enough to fill the mind of man with admiration and astonishment. And the more we contemplate on them, the more skillful we are in the consideration of their nature, order, and use, the more excellent do they appear unto us: and yet it is the least part of their greatness and beautiful disposition that we can attain a certain knowledge of; so that still they remain more the objects of our admiration and wonder than of our science. Hence the wisest among the heathen, who were destitute of the teachings of the word and Spirit of God, did with one consent ascribe of old a deity unto them, and worshipped them as gods; yea, the very name of God in the Greek language, Θεός, is taken from θεῖν, “to run,” which they derived from the constant course of the heavenly bodies. They saw with their eyes how glorious they were; they found out by reason their greatness and dreadful motion. Experience taught them their use, as the immediate fountains of light, warmth, heat, moisture; and so, consequently, of life, growth, and all useful things. It may be they had some tradition of that rule and dominion which was at first allotted unto the sun and moon over day and night, Genesis 1:16. On these and the like accounts, having lost the knowledge of the true and only God, they knew not so well whither to turn themselves for a deity as to those things which they saw so full of glory, and which they found to be of so universal a communicative goodness and usefulness. And in them did all idolatry in the world begin. And it was betimes in the world, as we see in Job, where it is mentioned and condemned, Job 31:26-27, “If I beheld the sun when it shined, or the moon walking in brightness; and my heart hath been secretly enticed, or my mouth hath kissed my hand.” He condemns the idolatry, but yet withal shows that the lustre, brightness, and glory of those heavenly lights had a great influence on the hearts of men to entice them unto a secret adoration, which would break out into outward worship, whereof salutation by kissing the hand was one part and act. And therefore God cautions his people against this temptation, Deuteronomy 4:19,

“Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.”

If men forget the true God, and then lift up their eyes unto, or fall into the contemplation of the heavenly bodies, such is their glory, majesty, and excellency, that they will be driven and hurried unto the adoration and worship of them. And so universal was this folly of old, that from these latter words, “which the LORD thy God hath divided unto all nations,” the Jews affirm that God hath given the sun, moon, and stars, to be the deities of the Gentiles, for them to worship! But the distribution there mentioned is as unto their common use unto all nations, and not as to their veneration. Nor is God the author of idolatry, as they blasphemously imagine; but this their glory and excellency led them unto. And when any of them ascended higher, to apprehend living, intelligent spirits for their deities, they yet conceived at least that they had their glorious habitation in the heavenly bodies. Yea, and some Christians have fallen into vain imaginations, from a false translation of the latter end of the fourth verse of Psalms 19 by the LXX. and the Vulgar Latin, which read the words, “He hath placed his tabernacle in the sun,” instead of, “He hath set in them,” that is, in the heavens, “a tabernacle for the sun,” as the words are plain in the original. Why should I mention the madness of the Manichees, who affirmed that Christ himself was gone into, if not turned into the sun? I name these things only to show what influence upon the minds of men destitute of the word the glory and excellency of these heavenly bodies have had. And what inestimable grace God showeth unto us in the benefit of his word! for we are the posterity of them, and by nature not one jot wiser than they, who worshipped those things which are not God. But exceeding glorious works of God they are; and the more we consider them, the more will their glory and greatness appear unto us. And as the children of Israel said of the sons of Anak, “We were before them in our own sight as grasshoppers, and so we were in their sight,” may we not much more say concerning ourselves, compared with these glorious works of the hands of God, ‘We are all but as grasshoppers in comparison of them, and whence is it that God should set his heart upon us?'

Secondly, These glorious works of God do indeed show the infinite glory of him that made them. This is the use that men should have made of their contemplation of them, and not have chosen them for their gods, as they did when “their foolish hearts were darkened,” and “they waxed vain in their imaginations.” This use the psalmist here makes of them, and this the Scripture everywhere directs us unto. This David brings them in preaching unto all the world, Psalms 19:1-6. They have a voice, they speak aloud unto all the world; and by their beauty, greatness, order, usefulness, they make known the incomprehensible glory of him that made them. The τὸ γνωστὸν τοῦ Θεοῦ, “that which may be known of God,” is manifest in them, saith Paul, Romans 1:19. And what is that? “Even his eternal power and Godhead,” Romans 1:20; that is, his infinite power, all-sufficiency, and self-subsistence. These things are clearly seen in them. Being all made and created by him in their season, doth it not manifest that he was before them, from eternity, and that existing without them, in perfect blessedness?

And that he hath made them so beautiful, so glorious, so excellent, and that out of nothing, doth it not declare his infinite power, wisdom, and goodness? Do they not all lead us to the contemplation of his infinite excellencies? And whence is it that he who made all these things of nothing should have such regard to the weak, frail nature of man? But that this consideration may be the more effectual, let us take a little weak view of some of those excellencies of the nature of God which his works declare, and which set an especial lustre on his condescension unto us; as,

First, His greatness. “His greatness is unsearchable,” saith the psalmist, Psalms 145:3; that is, it is infinite. The immensity of his nature is his greatness. “The heaven of heavens,” saith Solomon, “cannot contain him,” 1 Kings 8:27. The infiniteness and ubiquity of his essence are beyond all that the understanding and imagination of man can reach unto. If men would set themselves to think and imagine a greatness, they can reach no higher than heavens above heavens, and that as far as they can fancy; but this expresseth not immensity. Those heavens of heavens cannot contain him. Our thoughts of greatness are apt to consist in adding one thing unto another, until that which we think on be extended unto the utmost of our imagination. But this hath no relation unto the immensity of God, which is not his filling of all imaginary place or space, but an infinite existence in an infinite space. So that as he is present with, indistant from the whole creation, for saith he, “Do not I fill heaven and earth?” Jeremiah 23:24, so is he no less present where there is no part of the creation. And if he should produce thousands of worlds (which he can do by his power), he would be no less present in them all, indistant from every thing in them, than he is in and unto this which he hath already created; and this not by the extending of his essence and greatness, but by the infiniteness of his being. Neither are there parts in this immensity; for that which hath parts cannot be infinite or immense. Somewhat of God is not present in heaven, and somewhat in earth; but God is wholly present in his whole being everywhere. This leaves no place for the imagination of men, but calls us for pure acts of understanding and faith to assent unto it, And thus far reason will go, that it will assent unto the truth of that which it cannot comprehend, because it is convinced that it cannot be otherwise. What remains it leaves to faith and reverential adoration. Reason having, by the help of divine revelation, led the mind and soul thus far, that God is immense, not only present unto the whole creation, but existing in his infinite being where no creature is, and that in his whole essence equally, there it gives them up to admiration, reverence, adoration, and the improvement by faith of this excellency of God, wherever they are. So doth the psalmist, Psalms 139:7-11. Thoughts of God's omnipresence are of singular use to the soul in every condition. And who can sufficiently admire this excellency of the nature of God? How astonishable is this his greatness! How are all the nations of the world as the “drop of a bucket,” as the “dust of the balance,” as “vanity,” as “nothing” before him! What is a little dust to an immensity of being? to that whose greatness we cannot measure, whose nature we cannot comprehend, whose glory we can only stand afar off and adore? What is a poor worm unto him who is everywhere, and who is everywhere filled with his own excellencies and blessedness? The issue of all our thoughts on this property of God's nature is admiration and holy astonishment. And whence is it that he should take thought of us, or set his heart upon us? And this greatness of God doth he set forth, by showing what a mean thing the whole creation which we behold is unto him: “Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?..... Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing..... All nations before him are as nothing; and they are counted to him less than nothing, and vanity,'' Isaiah 40:12; Isaiah 40:15; Isaiah 40:17.

Secondly, His infinite self-sufficiency doth manifest itself in his works; for all these things are the absolute product of his power, and wisdom, and goodness. From the infinite stores and treasures of them did he bring them all forth. They had no previous matter whereof they were made; no reason, cause, or end was there why they should be made, but only what was in himself and from himself, Romans 11:36; Revelation 4:11. Now, this could not have been without an infinite self-sufficiency in himself, from whence it is that all things begin and end in him. And had he not been every way self-sufficient before the existence of all things, out of nothing, nothing could have been produced. And this ariseth from his fullness of being, which he declareth by his names יְהָֹוה and אֶהְיֶה; which denote his self-being, his self-existence, his self-sufficiency. All the properties of his nature, being infinite, have that which satisfies them and fills them. “His understanding is infinite.” And as nothing could comprehend the infinite nature of God but an infinite understanding, God could not know himself if his understanding were not infinite. So nothing could satisfy an infinite understanding but an infinite object; the understanding of God could not be blessed and in rest if the object of it, the nature of God, were not infinite. God by his understanding knows the extent of his infinite power, and so knows not only what he hath wrought by his power, but also whatever he can so do. And this suitableness of the properties of God one to another, as it makes them, because infinite, not really to differ from one another, or from his nature itself, so it gives them all rest, blessedness, satisfaction, and self-sufficiency: as, to continue in our former instances, the blessedness of the understanding of God consists in its comprehension of the whole nature of God, nor is capable of more, because it can comprehend no more. Hence is God all-sufficient, and eternally blessed in the contemplation and enjoyment of his own excellencies; for self-sufficiency is the fountain of blessedness. Where any thing is wanting, there is no absolute blessedness. And hence is the blessedness of God absolute, eternal, and essential unto him, because it hath its rise and spring absolutely in himself, his own fullness of being, his own sufficiency unto and for himself. All the blessedness of the creatures that we shall or may ever attain unto is but dependent, derivative, and communicated; because, though nothing shall be wanting unto us, yet the spring of our supplies shall never be in ourselves, but in God. His blessedness is absolute, because it is from himself and in himself, in his being every way self-sufficient. This it is to be absolutely blessed. Hence God made not these things because he had need of them, for if he had had need of them he could not have made them; or that they should add any thing unto him, for that is not infinite unto which any thing can be added; or that he might settle that rest and satisfaction in them which he had not in himself before, for that alone which is infinite must necessarily and unavoidably give eternal satisfaction unto that which is infinite: but only by a most free act of his will, he chose by the creation of all things to express somewhat of his power, wisdom, and goodness in something without himself. Absolutely he was self-sufficient from all eternity, and that both as to rest, satisfaction, and blessedness in himself, as also in respect of any operation, as to outward works, which his will and wisdom should incline him unto; being every way able and powerful in and from himself to do whatever he pleaseth. And this infinite satisfaction and complacency of God in himself, arising from that fullness of divine being which is in all the properties of his nature, is another object of our holy admiration and adoration. ‘This God was, this God did, before the world was created.'Now, what is man, that this every way all-sufficient God should mind, regard, and visit him? Hath he any need of him or his services? Doth his goodness extend to him? Can he profit God, as a man profiteth his neighbor? “If he sin, what doth he against him? or if his transgressions be multiplied, what doth he unto him?'that is, to his disadvantage.

“If he be righteous, what giveth he unto him? or what receiveth he of his hand?” Job 35:6-7.

Nothing but infinite condescension and grace is the fountain of all God's regard unto us.

Thirdly, His infinite and eternal power is by the same means manifested. This the apostle expressly affirms, Romans 1:20. He that made all these things of nothing, and therefore can also make and create in like manner whatever else besides he pleaseth, must needs be infinite in power, or, as he is called, “the Lord God omnipotent,” Revelation 19:6. This himself sets forth in general, Isaiah 40:28. And to convince Job hereof, he treats with him in particular instances about some few of his fellow- creatures here below, in the earth and in the waters, Chapter s 38-41. And if the power of God in making this or that creature which we see and behold be so admirable, declaring his sovereignty, and the infinite distance of man from him in his best condition, how glorious is it in the whole universe, and in the creation of all things visible and invisible, and that by a secret emanation of omnipotency in a word of command! The art of man will go far in the framing, fashioning, and ordering of things; but there are two things in the least of the creatures of God that make the creating energy that is seen in them infinitely to differ from all limited and finite power:

1. That they are brought out of nothing. Now, let all creatures combine their strength and wisdom together, unless they have some pre-existent matter to work upon, they can produce nothing, effect nothing.

2. To many of his creatures, of the least of them, God hath given life and spontaneous motion; to all of them an especial inclination and operation, following inseparably the principles of their nature. But as all created power can give neither life, nor spontaneous motion, nor growth to any thing, no more can it plant in any thing a new natural principle, that should incline it unto a new kind of operation which was not originally connatural unto it. There is a peculiar impress of omnipotency upon all the works of God, as he declares at large in that discourse with Job, Chapter s 38-41. And this power is no less effectual nor less evident in his sustentation and preservation of all things than in his creation of them. Things do no more subsist by themselves than they were made by themselves. He “upholdeth all things by the word of his power,” Hebrews 1:3; and “by him all things consist,” Colossians 1:17. He hath not made the world, and then turned it off his hand, to stand on its own bottom and shift for itself; but there is continually, every moment, an emanation of power from God unto every creature, the greatest, the least, the meanest, to preserve them in their being and order; which if it were suspended but for one moment, they would all lose their station and being, and by confusion be reduced into nothing. “In him we live, and move, and have our being,” Acts 17:28; and he “giveth to all life, and breath, and all things,” Acts 17:25. God needs not to put forth any act of his power to destroy the creation; the very suspension of that constant emanation of omnipotency which is necessary unto its subsistence would be sufficient for that end and purpose. And who can admire as he ought this power of God, which is greater in every particular grass of the field than we are able to search into or comprehend? And what is man, that he should be mindful of him

Fourthly, His wisdom also shines forth in these works of his hands. “In wisdom hath he made them all,” Psalms 104:24. So also Psalms 136:5. His power was that which gave all things their being, but his wisdom gave them their order, beauty, and use. How admirable this is, how incomprehensible it is unto us, Zophar declares to Job, Job 11:6-9, “The secrets of this wisdom are double unto what may be known of it,” infinitely more than we can attain to the knowledge of. Searching will not do it; it is absolutely incomprehensible. He that can take but a little, weak, faint consideration of the glorious disposition of the heavenly bodies, their order, course, respect to each other, their usefulness and influences, their disposition and connection of causes and effects here below, the orderly concurrence and subserviency of every thing in its place and operation, to the consistency, use, and beauty of the universe, will be forced to cry out with the psalmist, “O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.” But, alas! what can the best and wisest of men attain unto in the investigation of the wisdom of God? There is not the least creature, but, considered apart by itself, hath somewhat belonging unto it that will bring them unto wonder and astonishment. And what shall we say concerning the most glorious, concerning the order of them all unto one another and the whole? There must all men's considerations end, and among them this of ours.

Fifthly, His goodness is in like manner manifest in these things. There is in the whole and every part of God's creation a fourfold goodness:

1. A goodness of being and subsistence. That which is, so far forth as it is, is good. So God saw all things, as he made them, that they were good. The very being of every thing is its first goodness, on which all other concernments of it depend. And this ariseth from hence, because thereby and therein it participates of the first absolute goodness, which is being; whereunto a nothingness, if I may so speak, is negatively opposed “ad infinitum.”

2. A goodness of order. This gives them their beauty, which is the first principle properly of goodness, and convertible with it. Every thing that is good is beautiful, and every thing that is beautiful is good. Now, the pulchritude or beauty of the whole creation, and of every part of it, consists in the order that is given unto it by the wisdom of God, whereof we spake before. This is that τὸ καλὸν κἀγαθόν of all things, which of old, by the light of nature, was so much admired, beautiful goodness, or goodly beauty, whereby every thing becomes comely and desirable, both in itself and its own parts and in that respect which it hath unto all other things.

3. A goodness of usefulness. Nothing is made in vain. Every thing hath its work, service, and operation allotted unto it. If the whole creation had been uniform, if it had been only one thing, it would have wanted this goodness, and been but a dead lump, or mass of being. But in this great variety and diversity of things which we behold, every one hath its proper place and service, and nothing is useless. As the apostle says that it is in the several parts and members of the lesser world, man, that though some of them seem more worthy and comely than others, yet all have their proper use, so that they cannot say one unto another, “I have no need of thee;” so is it in the universe, though some parts of it seem to be very glorious, and others mean and to be trampled on, yet they cannot say one to another, “I have no need of thee,” each having its proper use. The eye is a most noble part of the body; ‘but,'saith the apostle, ‘if the whole body were an eye, the beauty of the whole were lost, and the very use of the eye.'How glorious is the sun in the firmament, in comparison of a poor worm on the earth! yet if the whole creation were one sun, it would have neither beauty nor use, nor indeed be a sun, as having nothing to communicate light or heat unto. But God hath brought forth his works in unspeakable variety, that they might all have this goodness of usefulness accompanying of them.

4. A goodness of an orderly tendency unto the utmost and last end; which is the glory of him by whom they were made. This also is implanted upon the whole creation of God. And hence the psalmist calls upon all the inanimate creatures to give praise and glory unto God; that is, he calls upon himself and others to consider how they do so. This is the point, the center, where all these lines do meet, without which there could be neither beauty nor order nor use in them; for that which errs from its end is crooked, perverse, and not good. On all these considerations it is said that “God saw every thing that he had made, and, behold, it was very good,” Genesis 1:31. Now, what an infinite, eternal ocean of goodness must that be, which by the word of his mouth communicated all this goodness at once unto the whole creation! How deep, how unfathomable is this fountain! how unsearchable are these springs! This the holy men in the Scripture often express by way of admiration, “How great is his goodness! how great is his beauty!” The first goodness, the fountain of all goodness, must needs be absolutely and infinitely so; in which sense “there is none good but one, that is, God.”

In these things consist somewhat of the glory, excellency, and honor of God, which the psalmist falls into an admiration of upon the contemplation of the works of his hands, and which made him so astonished at his condescension in the regard that he is pleased to bear unto the nature of man. But besides this consideration, he adds also an intimation, as we have showed, of the mean condition of man, unto whom this respect is showed, and that both in the manner of his expression, “What is man?” and in the words or names whereby he expresseth him, “Enosh” and “Adam;” which we shall also briefly add unto our former considerations of the glory of God.

First, “What is man” as to his extract? A little dust, made of the dust of the ground; one that may say “to corruption, Thou art my father; and to the worm, Thou art my mother, and my sister,” Job 17:14. His fabric was not one jot of any better materials than theirs. That God put this honor upon him, to breathe into the dust whereof he was made, that he should become “a living soul,” is part of that goodness wherein he is to be admired. Otherwise we are what God said to Adam: “Dust thou art.” Poor creature, that wouldst be like unto God, thou art dust, and no more! And in the sense of this extraction did holy men of old abase themselves in the presence of God, as Abraham, Genesis 18:27, “Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes?” Poor, proud man! which scornest to touch that which thou art made of, and thinkest thyself I know not what, whilst the remainder of thee, that which was left in the making of thee, lies under the feet of all the creatures which thou despisest, what is this handful of dust that God should regard it? But yet,

Secondly, This fabric, being erected, is perhaps durable, strong, and abiding, and so may be considerable on that account. But, alas! his frailty is inexpressible. It is true, that before the flood the life of man was prolonged unto a great continuance; but as that was not in the least any advantage unto the most of them, giving them only an opportunity to increase their sin and misery, nor to the whole society of mankind, seeing by that means “the earth was filled with violence,” and became a woeful habitation of distress, so they also came to their end, and long since nothing remaineth of their memory but that they lived so many years and then they died, which is the common end of man. But since that, in which our concernment lies, how do the holy men of God set forth, amid as it were complain of, the woeful frailty of our condition! So doth Moses, Psalms 90:5-6, “Thou carriest them away as with a flood ;” which he spake in contemplation of those thousands which he saw die before his eyes in the wilderness. “In the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.” The like also pleadeth Job, Job 14:1-2; and then turning unto God he saith, “And dost thou open thine eyes upon such an one?” ‘regard such a poor, frail, perishing creature?'And David doth the like, Psalms 102:24. And indeed no tongue can express the miserable, frail condition of this poor creature. From within, from without, from himself, from all other creatures, and principally from the rage and cruelty of those of the same nature with himself, his misery is great, and his life of short continuance. And God abundantly shows that little weight also is to be laid on that duration which he hath here in this world, in that he takes many from the very womb, who scarce ever beheld the light, into the participation of his own eternal glory.

Thirdly, This earthy, frail man hath made himself yet more unspeakably vile by sin. This sets him at the utmost distance from the glory of God, and utterly soils every thing that is in him which of itself is worthy of consideration.

All these things being put together, they make the condescension of God in remembering man, and setting his heart upon him, exceedingly to be admired and adored. And this also will further appear if we might consider what are the blessed effects of this mindfulness of him; but these the apostle insists upon in the next verses, whither we may refer our meditations on them. Only the duty itself arising from hence may be here pressed upon us; and this is, that upon the accounts mentioned we should live constantly in a holy admiration of this infinite condescension and grace of God. To this end,

First, Let us exercise ourselves unto holy thoughts of God's infinite excellencies. Meditation, accompanied with holy admiration is the fountain of this duty. Some men have over busily and curiously inquired into the nature and properties of God, and have foolishly endeavored to measure infinite things by the miserable short line of their own reason, and to suit the deep things of God unto their own narrow apprehensions. Such are many of the disputations of the schoolmen on this subject, wherein though they have seemed wise to themselves and others, yet indeed for the most part they have “waxed vain in their imaginations.” Our duty lies in studying what God hath revealed of himself in his word, and what is evidently suitable thereunto, and that not with curious searchings and speculations, but with holy admiration, reverence, and fear. This the apostle adviseth us unto, Hebrews 12:28-29. In this way serious thoughts of God's excellencies and properties, his greatness, immensity, self-sufficiency, power, and wisdom, are exceeding useful unto our souls. When these have filled us with wonder, when they have prostrated our spirits before him, and laid our mouths in the dust and our persons on the ground, when the glory of them shines round about us, and our whole souls are filled with a holy astonishment, then,

Secondly, Let us take a view of ourselves, our extract, our frailty, our vileness on every account. How poor, how undeserving are we! What is a little sinful dust and ashes, before or in the sight of this God of glory? What is there in us, what is there belonging unto us, that is not suited to abase us; alive one day, dead another; quiet one moment, troubled another; fearing caring, rejoicing causelessly, sinning always; in our best condition “altogether vanity?” Though much may be said unto this purpose, yet it must be said after all that in ourselves we are inexpressibly miserable, and, as the prophet speaks, “less than vanity, and nothing.” Would we be wise? we are “like the wild ass's colt;” would we be honorable? we have “no understanding, but are like the beasts that perish;” would we be strong? we are “as a reed shaken with the wind.” And,

Thirdly, Let the result of these thoughts be a holy admiration of God's infinite love, care, grace, and condescension, in having any regard unto us. So doth the psalmist teach us to do. Hence will praise, hence will thankfulness, hence will self-abasement ensue. And this will be a good foundation, as of obedience, so of comfort and supportment in every condition.

Hebrews 2:9.

3. These things being spoken indefinitely of man by the psalmist, the apostle, in the application of them unto his present purpose, proceeds to show who it is that was especially intended, and in whom the words had their full accomplishment. “But,” saith he, “we see Jesus,” etc. Many difficulties the words of this verse are attended withal, all which we shall endeavor to clear, first, by showing in general how in them the apostle applies the testimony produced by him unto Jesus; secondly, by freeing them from the obscurity that ariseth from a σύγχυσις, or transposition of expression in them; thirdly, by opening the several things taught and asserted in them; and, fourthly, by a vindication of the whole interpretation from exceptions and objections.

(1.) The apostle positively applies this testimony unto Jesus, as him who was principally intended therein, or as him in whom the things that God did when he minded man were accomplished. And this the Syriac translation directly expresseth: דְּהַוְיוּ יֵשׁוּעַ הָו דֵּין דְּין דְּין דְּמָךְ קָלִיל מֵן מַלָאכֵא חָזֵינַן; “But him whom he made lower a little while than the angels, we see that it is Jesus.” That is, it is Jesus concerning whom the psalmist spake, and in whom alone this testimony is verified. Two things are expressed concerning man in the words:

[1.] That he was made lower than the angels;

[2.] That he had all things put in subjection unto him.

‘Both these,'saith the apostle, ‘we see accomplished in Jesus;'for that is the meaning of that expression, “We see Jesus,” that is, these things fulfilled in him. And as he had before appealed unto their belief and experience in his negative, that all things are not made subject to man in general, so doth he here in his affirmative, “We see Jesus.” Now, they saw it, partly by what he had before proved concerning him; partly by the signs and wonders he had newly spoken of, whereby his doctrine was confirmed and his power over all things manifested; partly by his calling and gathering of his church, giving laws, rules, and worship unto it, by virtue of his authority in and over this new world. And as unto the former part of the testimony, it was evident by what they had seen with their eyes, or had been otherwise taught concerning his low estate and humiliation: ‘These things,'saith he, ‘we see, they are evident unto us, nor can be denied whilst the gospel is acknowledged.'Now this confession, on the evidences mentioned, he applies to both parts of the testimony.

[1.] Saith he, “We see that for a little while he was made lower than the angels,” or brought into a state and condition of more exigency and want than they are or can be exposed unto. And hereby he evidently declares that those words in the psalm do not belong unto the dignity of man spoken of, as if he had said, ‘He is so excellent that he is but little beneath angels;'for as he ascribes unto him a dignity far above all angels, inasmuch as all things without exception are put under his feet, so he plainly declares that these words belong to the depression and minoration of Jesus, in that he was so humbled that he might die. And therefore he proceeds to show how that part of the testimony concerned his present purpose, not as directly proving what he had proposed to confirmation concerning his dignity, but as evidently designing the person that the whole belonged unto. As also, he takes occasion from hence to enter upon the exposition of another part of Christ's mediation, as prophesied of in this place; for though he was so lessened, yet it was not on his own account, but that “by the grace of God he might taste death for every man.”

[2.] For the other part of the testimony, ‘We see,'saith he, upon the evidences mentioned, ‘that he is “crowned with glory and honor,” and consequently that “all things are put under his feet.”'So that the whole testimony, in both parts of it, is verified in him, and in him alone. And hereby he fully evinceth what he had before proposed unto confirmation, namely, the pre-eminence of Jesus, the Messiah, above the angels, or principal administrators of the law, in this especial instance, that “the world to come” was put into subjection unto him, and not unto them. And therefore in the state of the church intended in that expression are his teachings, his doctrines, his worship, diligently to be attended unto, by all those who desire to be partakers of the promises and good things thereof.

(2.) There seems to be a σύγχυσις in the words, by a transposition of some expressions from their proper place and coherence, which must be removed: Τὸν δὲ βραχύ τι παρ᾿ ἀγγέλους ἠλαττωμένον βλέπομεν ᾿Ιησοῦν διὰ τὸ πάθημα τοῦ θανάτου, δόξῃ καὶ τιμῇ ἐστεφανωμένον· ὅπως χάριτι Θεοῦ ὑπὲρ πάντος γεύσηται θανάτου. Some would have these words, τὸν βραχύ τι ἠλαττωμένον, to belong to the subject of the proposition, whose predicate alone is, “crowned with glory and honor,” whereof the suffering of death is inserted as the meritorious cause: so reading the words to this purpose, “We see that Jesus, who was for a little while made lower than the angels, for his suffering of death is crowned with glory and honor.” Others would have Jesus alone to be the subject of the proposition; of whose predicate there are two parts, or two things are affirmed concerning him, first, that he was “made lower than the angels,” the reason whereof is added, namely, “that he might suffer death,” which is further explained in the close of the verse by the addition of the cause and end of that his suffering, “that by the grace of God he might taste death for every man:” so reading the words to this purpose, “We see Jesus, made lower than the angels for the suffering of death, crowned” (or, “and crowned”) “with glory and honor.” The difficulty principally consists in this only, namely, whether the apostle by διὰ τὸ πάθμηα τοῦ θανάτου, “for the suffering of death,” intend the final end of the humiliation of Christ, ‘he was made low that he might suffer death;'or the meritorious cause of his exaltation, ‘for,'or ‘because he suffered death, he was crowned with glory and honor.'And the former seems evidently the intention of the words, according to the latter resolution of them, and our application of the testimony foregoing. For,

[1.] If the cause and means of the exaltation of Christ had been intended, it would have been expressed by Διὰ τοῦ παθήματος τοῦ θανάτου, διά requiring a genitive case, where the cause or means of any thing is intended; but Διὰ τὸ πάθημα expresseth the end of what was before affirmed.

[2.] These words, “For the suffering of death,” must express either the minoration and humiliation of Christ, or the end of it. If they express the end of it, then we obtain that which is pleaded for, he was made less that he might suffer. If they express his minoration itself, then the end of it is contained only in the close of the verse, “That he might taste death for every man;” in which exposition of the words the sense would be, that ‘he suffered death, that by the grace of God he might taste death,' which is no sense at all.

[3.] If these words denote only the means or meritorious cause of the exaltation of Christ, I inquire what is the medium intended of that end in the close, ῞Οπως χάριτι, “That he by the grace of God might taste death?” The word ὅπως, “that so,” plainly refers unto some preparatory means preceding, which in this way can be nothing but the crowning him with glory and honor, which we know was not the means, but the effect of it. He was humbled, not exalted, that he might taste of death.

[4.] The apostle doth not merely take it for granted that Jesus was for a little while made lower than the angels, but asserts it as proved in the testimony insisted on; whereunto he subjoins the end of that his comparative minoration, because he intended it as the especial subject of his ensuing discourse. This, therefore, is the importance and natural order of the words, “But we see Jesus crowned with glory and honor, who was for a little while made lower than the angels for the suffering of death, that he by the grace of God might taste death for every man.” And the only reason of the transposition of the words consisteth in the apostle's following the order of the things testified unto by the psalmist, first his humiliation, then his exaltation; and yet connecting that which he would next treat of unto that which was first laid down, passing by the other as now sufficiently confirmed.

(3.) The general design of the words and their order being cleared, we shall open them in particular, seeing that besides the application of the testimony of the psalmist unto the Lord Jesus now vindicated, there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews, upon the account whereof the apostle confirms it with many reasons in the verses following, to the end of this chapter. And, indeed, we have here the sum of the gospel and the doctrine of it, concerning the person and office of the Messiah, asserted and vindicated from the prejudicate opinions of many of the Jews, under these two heads:

[1.] That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal, from sin, death, Satan, and hell, ending in everlasting glory; not temporal and carnal, with respect unto the world and the concomitants of it in this life, as they vainly imagined.

[2.] That this salvation could be no otherwise wrought nor brought about but by the incarnation, suffering, and death of the Messiah; not in especial by arms, war, and mighty power, as the people were of old led into Canaan under the conduct of Joshua, the captain of that salvation, and as some of them expected yet to be saved and delivered by the Messiah. Now, the apostle strengthening his discourse by multiplicity of reasons and arguments, he doth not only in these words apply his testimony to what he had before proposed unto confirmation, namely, the subjection of the world to come unto Christ, but also lays in it the springs of those two other principles which we have mentioned, and whose proof and confirmation in the next verses he pursues.

Sundry things, as we have partly seen, are contained in the words; as,

[1.] the exinanition and humiliation of Christ: ‘We see Jesus for a little while made lower, and brought into a more indigent condition, than the angels are, or ever were, obnoxious unto.” [2.] The general end of that exinanition and depression of Jesus; it was that he might “suffer death.”

[3.] His exaltation unto power and authority over all things, in particular the world to come: “crowned with glory and honor.”

[4.] A numerous amplification subjoined of the end of his depression and the death that it tended unto;

1 st . From the cause of it, the “grace of God;”

2dly . The nature of it, he was to “taste of death;”

3dly . The end of it, it was for others; and,

4thly . Its extent, for all: “That he by the grace of God might taste death for all.”

[1.] Τὸν δέ. Δὲ for ἀλλά, an adversative, intimating the introduction of one singular person in opposition to him or them spoken of in the end of the foregoing verse, “We see not yet all things put under his feet” (which some, against the whole context, apply unto Christ), “but we see Jesus.” Had the same person been spoken of in both verses, the expression would have been, αὐτὸν δέ, “but we see him;” but a new antecedent being here introduced, “but we see Jesus,” another person is substituted as the subject spoken of; as the Syriac version declares, “We see him, that it is Jesus”

How and in what sense he was made lower than the angels hath been declared in opening the words as they lie in the πρόθεσις, comprised in that testimony of the psalmist. Only it may be inquired whether this exinanition of Christ, or minoration in respect of angels, did consist merely in his incarnation and participation of human nature, which in general is esteemed beneath angelical, or in the misery and anxiety which in that nature he conflicted withal. And the apostle seems not absolutely to intend the former,

1 st . Because he speaks of “Jesus” as the subject of this minoration. Now that name denotes the Son of God as incarnate, who is supposed so to be when he is said to be made less than the angels.

2 dly . Because the human nature, in the very instant of its union unto the person of the Son of God, was absolutely advanced above the angelical, and might have immediately been possessed of glory if other works in it had not been to be performed. And yet neither doth it intend the low condition wherein he was placed exclusively to his incarnation, though that be afterwards (Hebrews 2:14) particularly spoken unto, but his being incarnate and brought forth, and in that condition wherein he was exposed to suffering, and so consequently to death itself. And thus was he made less than angels in part in that nature which he assumed. He was obnoxious unto all the infirmities which attend it, as hunger, thirst, weariness, pain, sorrow, grief; and exposed unto all the miseries from without that any person partaker of that nature is obnoxious unto; and, in sum, death itself: from all which miseries angels are excepted. This we see, know, and grant to have been the state and condition of Jesus.

But saith he, ‘This was but for a little while, during his conversation with us on the earth, ending at his death.'The apostle knew that he had now fixed upon that which of all things the Jews most stumbled at, the low and mean and despised condition of Jesus, they having inveterate prejudicate opinions of another manner of state and condition for the Messiah; wherefore he immediately subjoins the end why he was humbled into this condition, which he first explains, and then vindicates the necessity of it.

[2.] The end, then, is, Πάθημα τοῦ ζαςάτου, “The suffering of death.” He was so humbled that he might suffer death. This yet more displeased the Jews; the necessity whereof he immediately proves, adding by the way,

[3.] To complete the application of the testimony produced, his exaltation upon his suffering, he was “crowned with glory and honor;” referring us to the testimony itself to declare what was contained in that exaltation, namely, an absolute dominion over all things, God only excepted, and so, consequently, over the world to come, that was not put in subjection to angels. And in these words the apostle closeth his argument for the excellency of Christ above the angels from the subjection of all things unto him, and proceeds,

[4.] To the amplification of that end of the humiliation of Christ which he had before intimated, and that in four things:

1 st . In the impulsive and efficient cause, which in the acts of God's will are coincident: ῞Οπως χάριτι Θεοῦ. ῝Οπως for ἵνα, denoting the final cause of what was before asserted, relating to the whole clause following. That which is here called χάρις Θεοῦ, “the grace of God,” is elsewhere explained by σωτήριος. Χάρις τοῦ Θεοῦ ἡ σωτήριος, Titus 2:11, “The saving grace of God.” And sometimes it is termed his χρηστότης and φιλαςθρωπία, Titus 3:4, his “goodness,” “kindness,” “benignity,” and “love of mankind;” absolutely, his ἀγάπη, John 3:16; Romans 5:8; 1 John 3:16, “love,” intense love; also his εὐδοκία, Ephesians 1:5, his “good pleasure,” from “the riches of his grace,” Ephesians 1:7; and his πρόθεσις, Ephesians 1:9; Romans 8:28, or “purpose of his will,” being the same with his πρόγνωσις and προορισμός, Romans 8:29-30, his predesignation and predestination of men unto grace and glory. From all which it appears what this χύρις, or “grace” of God is, that was the moving and impulsive cause of the death of Christ; even the gracious, free, sovereign purpose of the will of God, suited unto and arising from his natural grace, love, goodness, benignity, pity, mercy, compassion, exerting themselves therein. It was not out of any anger or displeasure of God against Jesus, in whom his soul was always well pleased; not out of any disregard unto him, whom he designed hereby to be crowned with glory and honor; but out of his love, kindness, and goodness towards others, who could no otherwise be brought unto glory, as in the next verses the apostle declares, that he thus appointed him to die.

2dly . In the manner of his death: ῝Οπως γεύσηται θανάτου , “that he should taste of death,” so die as to experience the sorrows, bitterness, and penalties of death. To “taste of death” is, first, really to die; not in appearance or pretense, in opinion or show, as some foolishly of old blasphemed about the death of Christ, which could have had no other fruit but a shadow of redemption, a deliverance in opinion. See the phrase used, Mark 9:1, Οὐ μὴ γεύσωνται θανάτου “Shall not taste of death;” that is, not die. And that which is called, to “see death,” John 8:51, is called to “taste of death,” John 8:52, where the phrase is applied to the second death, or death eternal. And it being death which was threatened unto those for whom he died, and which they should have undergone, he really tasted of that death also. So, secondly, it is intimated that there was bitterness in the death he underwent. Himself compares unto a “cup,” whose bitterness he declares by his aversation from it, considered absolutely and without reference unto that hand of the will of God wherein it was held out unto him, Matthew 26:39; which ποτήριον, or כּוֹם, “cup,” was his lot or potion, Psalms 16:5, that which prepared for him by his Father. And by the same metaphor he calls the will of God his “meat,” which he tasted of in the doing and suffering of it. To taste of death, as is known, is an Hebraism. So the rabbins speak, Beresh. Rab. sect. 9, יטעום טעם מיתה ראוי היה אדם הראשון שלא; “The first Adam was worthy that he should not taste of death,” or “die.” And it compriseth somewhat more than merely to die; it expresseth also to find out and experience what is in death. And טָעַם is sometimes rendered by γινώσκειν, “to know,” 2 Samuel 19:36; and sometimes the substantive by σύνεσις, “understanding,” Job 12:20. So that Christ by tasting of death had experience, knew what was in death, as threatened unto sinners. He found out and understood what bitterness was in that cup wherein it was given him. To which purpose the rabbins have a proverb in Jalkut. fol. 265, מאן דאכיל קידרא ידע מה טעמה דחבשילין; “He that eateth of the pot knoweth the taste of the meat that is in it.'Thus when Agag thought he should escape a violent death by the sword, he expresseth his joy by סָר מַראּהַמָּוֶת, 1 Samuel 15:32, “The bitterness of death is removed,” or taken away. Though die he must, yet he thought he should not taste the bitterness of death, or die by the sword. Thirdly, His conquest over death may be also intimated in this expression: for though the phrase, to “taste of death,” be used concerning other persons also, yet as applied unto Christ, the event showeth that it was only a thorough taste of it that he had; he neither was nor could be defined under the power of it, Acts 2:24. And so is the word “to taste” used; Acts 6:4 of this epistle. And thus by the grace of God did he taste of death.

3dly . The end of this his tasting of death, it was for others; ῾Υπέρ παντός. Of the extent of this end of his death, expressed in that word παντός, we shall speak afterwards; for the present we consider how he died ῾ὑπέρ, “for” them, for whom he died. ᾿Υπέρ, is either “pro,” or “super,” or “supra,” “for,” or “above,” or “over.” The latter signification belongs not unto this place. As it signifies πρό, “for,” it is used sometimes as διὰ, “propter, and with respect unto persons is as much as “alicujus causa,” “for his sake,” or “in alicujus gratiam,” or “bonum,” “for his good and advantage; sometimes as ἀντί, in the stead of another. And this is the constant and inviolable sense of ὑπέρ in Greek, “pro” in Latin, where the suffering of one for another is expressed by it, And that also is the constant sense of the Hebrew תּחַת, when used in that case. Some instances on each word will illustrate our intention. Thus David expresseth his desire to have died in the stead of Absalom, that he might have been preserved alive: 2 Samuel 19:1, מִי יִתֵּן מוּתִי אֲנִי תַחְתֶּיךָ, “Who will grant me to die, I for thee, my son Absalom?” that is, “in thy stead,” or “so that thou mightest be alive.” So Isaiah 43:4. And by that word is still expressed the succeeding of one to another in government, or reigning in the stead of him that deceased, 1Ki 3:7, 2 Samuel 10:1; and in general, children succeeding in the place and room of their fathers, Numbers 3:12. So that to die תּחַת, “for another,” is to die in his stead the death he should have died, that he might live, or in general to be substituted in the room and place of another. So when Jehu commanded his officers to slay the priests and worshippers of Baal, he tells them that if any one should let any one of them escape, נפְשׁוֹ תַּחַת נַפְשׁוֹ, “his life should go for his life,” or he should die in his stead, 2 Kings 10:24. So is ὐπέρ used, Romans 5:7, expressing the act of an ἀντίψυχος, one that lays down his life instead of another; as Damon for Pythias, and Nisus for Euryalus, “Me, me, adsum qui feci.” See 1 Peter 1:20-21. And it is explained by ἀντί, perpetually denoting a substitution, where opposition can have no place. See Matthew 20:28; Mark 10:45; 1 Timothy 2:6, ᾿Αντίλυτρον. “Pro,” also, as ὐπέρ in this case is to be rendered, hath no other signification. So often in the poet:

“Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo”

..... AEn. 5:483.

He slew the ox and sacrificed it to Eryx instead of Dares, who was taken from him. And Mezentius upon the death of Lausus his son, who undertook the fight with AEneas, upon the wounding of his father, being slain himself,

“Tantane me tenuit vivendi, nate, voluptas,

Ut pro me hostili paterer succedere dextrae,

Quem genui? tuane haec genitor per vulnera servor,

Morte tua vivens?” AEn. 10:846.

“Pro me,” “in my stead.” And of Palinurus, by whose death the rest of his companions escaped, AEn. 5:815,

“Unam pro multis dabitur caput.”

So the Comedian, Ter. And. I. 2:28,

“Verberibua caesum to in pistrinum, Dave, dedam usque ad necem; Ea lege atque omine, ut, si inde to exemerim, ego pro te molam:” “grind in thy stead.” And Juvenal to the same purpose of the Decii, Sat. 8:254,

“Plebeiae Deciorum animae, plebeia fuerunt Nomina. Pro totis legionibus hi tamen, et pr Omnibus auxiliis atque omni plebe Latina, Sufficiunt diis infernis.”

They were accepted in sacrifice for or instead of all the rest. So did they express their doing or suffering who cast themselves into danger in the stead of others, that they might go free, as those who sacrificed themselves, like Menoeceus, for the safety of their country; as Papinius expresses his design, Thebaid. lib. 10:762,

“Armorum superi, tuque o qui funere tanto Indulges mihi, Phoebe, mori, date gaudia Thebis, Quae pepigi, et toto quae sanguine prodigus emi;”

of which afterwards.

In the common constant use of these words, then, to die for another, signifies to die in his room and stead. And this the Jews understood in the use of their sacrifices, where the life of the beast was accepted in the stead of the life of the sinner. Thus Christ “tasted of death ὐπέρ παντός.” He was, by the grace and wisdom of God, substituted as a mediator, surety, ἀντίηυχος, “in their stead,” to undergo the death which they should have undergone, that they might go free, as we shall see in the following verses.

4thly . This dying of Christ is said to be ὐπέρ παντός. The word is either of the masculine or neuter gender; and in the latter it seems to have been taken by them who for χάριτι Θεοῦ, read χωρὶς Θεοῦ, as some Syriac copies do still, and Ambrose ad Gradianum, with some other of the ancients, intimating that Christ died for every thing, God only excepted, alluding it may be unto Ephesians 1:10, of which place we have spoken before. For we may not suppose it a corruption of the Nestorians, when some read so before their days; nor will the words so read give any countenance to their error, none affirming that Christ died any otherwise than in his human nature, though he who is God died therein. But this conjecture is groundless and inconsistent with the signification of the preposition ὐπέρ insisted on, which will not allow that he be said to die for any but those in whose stead he died, and which, therefore, in themselves were obnoxious to death, as he declares, Ephesians 1:14-15. Παντός, then, is put for πάντων by an enallage of number, the singular for the plural, for all men; that is, all those many sons which God by his death intended to bring unto glory, Ephesians 1:10; those sanctified by him, whom he calls his brethren, Ephesians 1:11-12, and children given him by God, Ephesians 1:13; whom by death he delivers from the fear of death, Ephesians 1:14-15; even all the seed of Abraham, Ephesians 1:16.

(4.) And thus, we hope, our whole interpretation of these verses receives light from as well as brings some light unto the text; and that we need no argument to confirm it but its own suitableness throughout to the context and design of the apostle. That wherein divers worthy expositors are otherwise minded and differ from us, is the application of the words of the psalm immediately unto the person of Christ; which they say are referred unto him only by way of allusion. Now, though our exposition sufficiently confirm and strengthen itself by its own evidence, yet because divers learned men, whoso judgment is much to be regarded, have given another sense of the words than that embraced by us, I shall by some further considerations confirm that part of our exposition which is by them called into question, premising unto them, for the further clearing of the place, what we grant in reference unto the sense by them contended for:

[1.] I grant that the psalmist's design in general is to set forth the goodness, kindness, love, and care of God unto mankind; so that in these words, “What is man,” and “the son of man,” though he principally respects the instance of the person of the Messiah, yet he doth it not exclusively to the nature of man in others, but hath a special regard unto mankind in general, in contradistinction unto other outwardly more glorious works of the hands of God. But it is the especial instance of the person of the Messiah wherein alone he undertakes to make good his assertion of mankind's pre-eminence.

[2.] I also grant that he hath respect unto the dignity and honor collated on the first man at his creation, not directly and intentionally, as his chiefest scope, but by way of allusion, as it did prefigure and obscurely represent that great glory and honor which mankind was to be advanced unto in the person of the Messiah; but that primarily and directly he, and he alone, according to our exposition, is intended in the psalm; for,

1st . That the whole psalm is prophetical of the Messiah, the passages out of it reported in the New Testament and applied unto him do make evident and unquestionable. See Matthew 21:16; 1 Corinthians 15:27, with this place. So that he must needs be the “man” and “son of man” therein treated of, and who alone did “make to cease the enemy and self-avenger,” 1 Corinthians 15:2; as the apostle declares, 1 Corinthians 15:14-15, of this chapter.

2dly . The general scope of the psalm will admit of no other interpretation. The psalmist, on his contemplation of the great glory of God in framing the heavens and all the host of them, especially those which then appeared unto him, falls into an admiration of his wisdom, goodness, and love in that which was far greater and more excellent, as that wherein his glory was more exalted; which he rejoiceth and triumpheth in, as that wherein his own and the interest of all others did lie. Now, this could not be either the state of man as fallen by sin, which is far enough from a matter of exultation and joy, nor yet the state of Adam in innocency, in no privilege whereof, without a restitution by Christ, have we share or interest.

3dly . There are not any words in the testimony that can properly be applied unto any other man, or be verified in him; not in Adam at his first creation, not in mankind in general, but only in the instance of the person of Christ. For how was Adam diminished and made less than angels, and therein depressed from another state and condition than that he had, or was due to him? or how can this be said of mankind in general, or of believers in a special sense? And how could this be spoken of them as to continue for a little while, seeing the nature of man, in itself considered, is for ever beneath the angelical? Again, if the apostle's interpretation be allowed, that expression, “He hath put all things under his feet,” is universal, and extends unto all the works of God's hands, and among them to the world to come; and these were never put in subjection to Adam nor any other man, “the man Christ Jesus” excepted. And this also the apostle plainly avers, 1 Corinthians 15:8. So that the scope of the place, context of the words, and importance of the expression, do all direct us unto the Messiah, and to him alone.

4thly . The uncertainty and mutual contradictions, yea, self-contradictions of the most who apply the words of the psalmist directly unto any other but Christ, may serve further to fix us unto this interpretation, liable to none of those inconveniences which they cast themselves upon. Some would have a double literal sense in the words; the one principal, relating unto Adam or man in general; the other less principal, or subordinate, respecting Christ: which is upon the matter to affirm that the words have no sense at all; for those words which have not one certain determinate sense, as those have not which have two, have indeed no true proper sense at all, for their sense is their determinate signification of any thing. Some would have the literal sense to respect mankind in general, and what is affirmed in them to be mystically applied unto Christ. How far this is from truth we have already declared, by showing that the words cannot so in any measure be verified or made good. By “man,” some understand Adam in his integrity; but how he can be called “the son of man” I know not. Besides, how was his honor not to be thought of or mentioned without the remembrance of his sin and shameful fall such a cause of rejoicing and exultation unto the psalmist? Some understand man in his corrupted condition; which how far he is from the things here mentioned need not be declared. Can we suppose the apostle would prove the subjection of the world to come unto Christ by a testimony principally respecting them who have no interest in it? Some understand believers as restored in Christ; which is true consequentially and in respect of participation, Revelation 2:26-27, but not antecedently unto the investiture of the honor that they are made partakers of in the person of Christ. Besides, which is the great absurdity of this interpretation, they all affirm that the same words are used to express and confirm things directly contrary and adverse unto one another. For those words in the psalmist, “Thou hast made him little less than the angels,” they would have to signify the exaltation of man in his creation, being made nigh unto and little less than angels; and in the application of them by the apostle unto Christ, they acknowledge that they denote depression, minoration, humiliation, or exinanition. How the same words in the same place can express contrary things, prove the exaltation of one and the depression of another, is very hard if not impossible to be understood. Besides, they are compelled to interpret the same phrase in diverse senses, as well as the same sentence in contrary; for those words in the psalmist, βραχύ τι, as applied unto man, they make to denote quantity or quality, as unto Christ, time or duration; which that in the same place they cannot do both is needless to prove. But, as we said, our exposition is wholly free from these entanglements, answering the words of the psalmist, and suited to the words and context of the apostle throughout.

Schlichtingius or Crellius, in his comment on these words, would fain lay hold of an objection against the deity of Christ, p. 112.

“Hinc videmus,” saith he, “cum D. Auctor adeo sollicite laboret, et Scripturae dictis pugnet eum qui angelis fuerit ratione naturae minor, nempe Christum debuisse suprema gloria et honore coranari, angelosque dignitate longe superare; nec ipsi auctori nec cuipiam Christianorum ad quos scribit, divinae praeter humanam in Christo naturae in mentem venisse, nam si hanc in Christo agnovissent, nullo negotio etiam Christum angelis longe praestare, naturamque humanam ei minime obstare vidissent: quid quaeso tanto molimine, tantoque argumentorum apparatu ad rem omnibus apertissimam persuadendam opus fuisset? Quid argumentis aliunde conquisitis laborat auctor, cum uno ictu, unica naturae istius divinae mentione rem totam conficere potuisset?”

The whole ground of this fallacy lies in a supposition that the apostle treateth of the person of Christ absolutely and in himself considered; which is evidently false. He speaks of him in respect of the office he undertook as the mediator of the new covenant; in which respect he was both made less than the angels, not only on the account of his nature, but of the condition wherein he discharged his duty, and also made or exalted above them, by grant from his Father; whereas in his divine nature he was absolutely and infinitely so from the instant of the creation. And whereas those to whom he wrote did hear that he was, in the discharge of his office, for a little while made much lower than the angels, it was not in vain for him to prove, by arguments and testimonies, that in the execution of the same office he was also exalted above them, that part of his work being finished for which he was made lower than they for a season. And most needful it was for him so to do in respect of the Hebrews, who, boasting of the ministry of angels in the giving of the law, were to be convinced of the excellency of the author of the gospel, as such, in the discharge of his work, above them. And the express mention of his divine nature was in this place altogether needless and improper, nor would it have proved the thing that he intended; for how easy had it been for the Jews to have replied, that notwithstanding that, they saw in how low an outward condition he ministered upon the earth, and therefore that would not prove his exaltation above angels in the discharge of his office, seeing notwithstanding that he was evidently made lower than they in that office! It would also have been improper for him in this place to have made any mention thereof, seeing the proof of the excellency of his person, absolutely considered, was nothing unto the business he had now in hand. And it was likewise every way needless, he having so abundantly proved and vindicated his divine nature in the chapter foregoing. Now, to take an argument against a thing from the apostle's silence of it in one place, where the mention of it was improper, useless, and needless, he having fully expressed the same matter elsewhere, yea, but newly before, is an evidence of a bad or barren cause. Of the like importance is that which he afterwards adds, p. 115,

“Quemadmodum autem Jesus homo verus, et naturali conditione caeteris hominibus similis esse debuit; neque enim eorum servator est, qui natura et dii sunt et homines, sed hominum tantum;”

for we shall demonstrate that it was needful he should have a divine nature who was to suffer and to save them who had only a human. And if this man had acknowledged that end and effect of his suffering, without which we know it would have been of no advantage unto them for whom he suffered, he also would believe the same.

We say not any thing of the sense of the Jews on this place of the psalmist. They seem wholly to have lost the design of the Holy Ghost in it, and therefore, in their accustomed manner, to embrace fables and trifles. The Talmudists ascribe those words, “What is man?” unto some of the angels, expressing their envy and indignation at his honor upon his first creation. The later doctors, as Kimchi and Aben Ezra, make application of it unto man in general, wherein they are followed by too many Christians, unto whom the apostle had been a better guide. But we may here also see what is further tendered unto us for our instruction; as,

I. The respect, care, love, and grace of God, unto mankind, expressed in the person and mediation of Jesus Christ is a matter of singular and eternal admiration.

We have before showed, from the words of the psalmist, that such in general is the condescension of God, to have any regard of man, considering the infinite excellency of the properties of his nature, as manifested in his great and glorious works. That now proposed followeth from the apostle's application of the psalmist's words unto the person of Christ; and consequently from the regard of God unto us in his mediation. And this is such, as that the apostle tells us that at the last day it shall be his great glory, and that he will be “admired in all them that believe,” 2 Thessalonians 1:10. When the work of his grace shall be fully perfected in and towards them, then the glory of his grace appeareth and is magnified for ever. This is that which the admiration of the psalmist tends unto and rests in, that God should so regard the nature of man as to take it into union with himself in the person of his Son, and in that nature, humbled and exalted, to work out the salvation of all them that believe on him. There are other ways wherein the respect of God towards man doth appear, even in the effects of his holy, wise providence over him. He causeth his sun to shine and his rain to fail upon him, Matthew 5:45. He leaves not himself without witness towards us,

“in that he doth good, and gives us rain from heaven, and fruitful seasons, filling our hearts with food and gladness,” Acts 14:17.

And these ways of his providence are singularly admirable. But this way of his grace towards us in the person of his Son assuming our nature into union with himself, is that wherein the exceeding and unspeakable riches of his glory and wisdom are made manifest. So the apostle expresseth it, Ephesians 1:17-23. He hath that to declare unto them, which, because of its greatness, glory, and beauty, they are no way able of themselves to receive or comprehend. And therefore he prays for them that they may have the spirit of wisdom and revelation, to give them the knowledge of Christ, or that God by his Spirit would make them wise to apprehend, and give them a gracious discovery of what he proposeth to them; as also, that hereby they may enjoy the blessed effect of an enlightened understanding, without which they will not discern the excellency of this matter. And what is it that they must be helped, assisted, prepared for to understand, in any measure? what is the greatness, the glory of it, that can no otherwise be discerned? ‘Why,'saith he, ‘marvel not at the necessity of this preparation: that which I propose unto you is the glory of God, that wherein he will principally be glorified, here and unto eternity; and it is the riches of that glory, the treasures of it.'God hath in other things set forth and manifested his glory; but yet as it were by parts and parcels. One thing hath declared his power, another his goodness and wisdom, and that in part, with reference unto that particular about which they have been exercised; but in this he hath drawn forth, displayed, manifested all the riches and treasures of his glory, so that his excellencies are capable of no greater exaltation. And there is also in this work the unspeakable greatness of his power engaged, that no property of his nature may seem to be uninterested in this matter. Now whereunto doth all this tend? Why, it is all to give a blessed and eternal inheritance unto believers, unto the hope and expectation whereof they are called by the gospel. And by what way or means is all this wrought and brought about? Even by the working of God in Jesus Christ; in his humiliation, when he died; and in his exaltation, in his resurrection, putting all things under his feet, crowning him with glory and honor; which the apostle shows by a citation of this place, of the psalmist: for all this is out of God's regard unto man; it is for the church, which is the body of Christ, and his fullness. So full of glory, such an object of eternal admiration, is this work of the love and grace of God; which, as Peter tells us, the very angels themselves desire to look into, 1 Peter 1:12. And this further appears,

First, Because all God's regard of man in this way is a fruit of mere sovereign grace and condescension. And all grace is admirable, especially the grace of God; and that so great grace, as the Scripture expresseth it. There was no consideration of any thing without God himself that moved him hereunto. He had glorified himself, as the psalmist shows, in other works of his hands, and he could have rested in that glory. Man deserved no such thing of him, being worthless and sinful. It was all of grace, both in the head and members. The human nature of Christ neither did nor could merit the hypostatical union. It did not, because being made partaker of it from the instant of its conception, all antecedent operations that might procure it were prevented; and a thing cannot be merited by any after it is freely granted antecedently unto any deserts. Nor could it do so; hypostatical union could be no reward of obedience, being that which exceeds all the order of things and rules of remunerative justice. The assumption, then, of our nature into personal union with the Son of God, was an act of mere free, sovereign, unconceivable grace. And this is the foundation of all the following fruits of God's regard unto us; and that being of grace, so must they be also. Whatever God doth for us in and by Jesus Christ as made man for us, which is all that he so doth, it must, I say, be all of grace, because his being made man was so. Had there been any merit, any desert on our part, any preparation for or disposition unto the effects of this regard, had our nature, or that portion of it which was sanctified and separated to be united unto the Son of God, any way procured or prepared itself for its union and assumption, things had fallen under some rules of justice and equality, whereby they might be apprehended and measured; but all being of grace, they leave place unto nothing but eternal admiration and thankfulness.

Secondly, Had not God been thus mindful of man, and visited him in the person of his Son incarnate, every one partaker of that nature must have utterly perished in their lost condition. And this also renders the grace of it an object of admiration. We are not only to look at what God takes us unto by this visitation, but to consider also what he delivers us from. Now, this is a great part of that vile and base condition which the psalmist wonders that God should have regard unto, namely, that we had sinned and come short of his glory, and thereby exposed ourselves unto eternal misery. In that condition we must have perished for ever, had not God freed us by this visitation. It had been great grace to have taken an innocent, a sinless man into glory; great grace to have freed a sinner from misery, though he should never be brought to the enjoyment of the least positive good: but to free a sinner from the utmost and most inconceivable misery in eternal ruin, and to bring him unto the highest happiness in eternal glory, and all this in a way of mere grace, this is to be admired.

Thirdly, Because it appeareth that God is more glorified in the humiliation and exaltation of the Lord Christ, and the salvation of mankind thereby, than in any of or all the works of the first creation. How glorious those works are, and how mightily they set forth the glory of God, we have before declared. But, as the psalmist intimates, God rested not in them. He had yet a further design, to manifest his glory in a more eminent and singular manner; and this he did by minding and visiting of man in Christ Jesus. None almost is so stupid, but on the first view of the heavens, the sun, moon, and stars, he will confess that their fabric, beauty, and order, are wonderful, and that the glory of their framer and builder is for ever to be admired in them. But all this comes short of that glory which ariseth unto God from this condescension and grace. And therefore it may be the day will come, and that speedily, wherein these heavens, and this whole old creation, shall be utterly dissolved and brought to nothing; for why should they abide as a monument of his power unto them who, enjoying the blessed vision of him, shall see and know it far more evidently and eminently in himself? However, they shall undoubtedly in a short time cease as to their use, wherein at present they are principally subservient unto the manifestation of the glory of God. But the effects of this regard of God to man shall abide unto eternity, and the glory of God therein. This is the foundation of heaven, as it is a state and condition, it denotes the glorious presence of God among his saints and holy ones. Without this there would be no such heaven; all that is there, and all the glory of it, depend thereon. Take away this foundation, and all that beauty and glory disappears. Nothing, indeed, would be taken from God, who ever was and ever will be eternally blessed in his own self-sufficiency. But the whole theater which he hath erected for the manifestation of his glory unto eternity depends on this his holy condescension and grace; which assuredly render them meet for ever to be admired and adored.

This, then, let us exercise ourselves unto. Faith having infinite, eternal, incomprehensible things proposed unto it, acts itself greatly in this admiration. We are everywhere taught that we now know but imperfectly, in part; and that we see darkly, as in a glass: not that the revelation of these things in the word is dark and obscure, for they are fully and clearly proposed, but that such is the nature of the things themselves, that we are not in this life able to comprehend them; and therefore faith doth principally exercise itself in a holy admiration of them. And indeed no love or grace will suit our condition but that which is incomprehensible. We find ourselves by experience to stand in need of more grace, goodness, love, and mercy, than we can look into, search to the bottom of, or fully understand. But when that which is infinite and incomprehensible is proposed unto us, then all fears are overwhelmed, and faith finds rest with assurance. And if our admiration of these things be an act, an effect, a fruit of faith, it will be of singular use to endear God unto our hearts, and to excite them unto thankful obedience; for who would not love and delight in the eternal fountain of this inconceivable grace? and what shall we render unto him who hath done more for us than we are any way able to think or conceive?

II. Observe also, that such was the inconceivable love of Jesus Christ, the Son of God, unto the souls of men, that he was free and willing to condescend unto any condition for their good and salvation.

That was the end of all this dispensation. And the Lord Christ was not humbled and made less than the angels without his own will and consent. His will and good liking concurred unto this work. Hence, when the eternal counsel of this whole matter is mentioned, it is said of him, as the Wisdom of the Father, that “he rejoiced in the habitable part of the earth, and his delights were with the sons of men,” Proverbs 8:31. He delighted in the counsel of redeeming and saving them by his own humiliation and suffering. And the Scripture makes it evident upon these two considerations:

First, In that it shows that what he was to do and what he was to undergo in this work were proposed unto him, and that he willingly accepted of the terms and conditions of it. Psalms 40:6, God says unto him, that sacrifice and offering could not do this great work, burnt-offering and sin-offering could not effect it; that is, no kind of offerings or sacrifices instituted by the law were available to take away sin and to save sinners, as our apostle expounds that place at large, Hebrews 10:1-9, confirming his exposition with sundry arguments taken from their nature and effects. What, then, doth God require of him, that this great design of the salvation of sinners may be accomplished? Even that he himself should “make his soul an offering for sin,” “pour out his soul unto death,” and thereby “bear the sin of many,” Isaiah 53:10; Isaiah 53:12; that seeing “the law was weak through the flesh,” that is, by reason of our sins in the flesh, he himself should take upon him “the likeness of sinful flesh,” and become “an offering for sin in the flesh,” Romans 8:3; that he should be “made of a woman, made under the law,” if he would “redeem them that were under the law,” Galatians 4:4-5; that he should

“make himself of no reputation, and take upon him the form of a servant, and be made in the likeness of men, and being found in fashion as a man, humble himself and become obedient unto death, even the death of the cross,” Philippians 2:7-8.

These things were proposed unto him, which he was to undergo, if he would deliver and save mankind. And how did he entertain this proposal? how did he like these conditions? “I was not,” saith he, “rebellious, neither turned away back,” Isaiah 1:5. He declined them not, he refused none of the terms that were proposed unto him, but underwent them in a way of obedience; and that with willingness, alacrity, and delight. Psalms 40:6-8: “Mine ears hast thou opened,” saith he; or ‘prepared a body for me, wherein I may yield this obedience,'(that the apostle declares to be the sense of the expression, Hebrews 10.). This obedience could not be yielded without a body, wherein it was performed. And whereas to hear, or to have the ear opened, is in the Scripture to be prepared unto obedience, the psalmist in that one expression, “Mine ears hast thou opened,” compriseth both these, even that Christ had a body prepared, by a synecdoche of a part for the whole, and also in that body he was ready to yield obedience unto God in this great work, which could not be accomplished by sacrifices and burnt-offerings. And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words:

1. His tender of himself unto this work. Then said he, “Lo, I come, in the volume of thy book it is written of me;” ‘This thou hast promised, this promise, Genesis 3:15, that the seed of the woman should bruise the head of the serpent; ‘and now thou hast given me, in the fullness of time, and prepared me a body for that purpose; lo, I come, willing and ready to undertake it.'

2. In the frame of his mind in this engagement. He entered into it with great delight: “I delight to do thy will, O my God.” He did not delight in the thoughts of it only of old, as before, and then grow heavy and sorrowful when it was to be undertaken; but he went unto it with cheerfulness and delight, although he knew what sorrow and grief it would cost him before it was brought unto perfection.

3. From the principle whence this obedience and delight did spring; which was a universal conformity of his soul, mind, and will, unto the law, mind, and will of God: “Thy law is in my heart,” “in the midst of my bowels;” ‘Every thing in me is compliant with thy will and law; there is in me a universal conformity thereunto.'Being thus prepared, thus principled, he considered the glory that was set before him, the glory that would redound unto God by his becoming a captain of salvation, and that would ensue unto himself. He “endured the cross and despised the shame,” Hebrews 12:2. He armed himself with those considerations against the hardships and sufferings that he was to meet withal; and the apostle Peter adviseth us to arm ourselves with the like mind when we are to suffer, 1 Peter 4:1. By all which it appears that the good-will and love of Jesus Christ were in this matter of being humbled and made less than angels; as the apostle says expressly that “he humbled himself, and made himself of no reputation,” Philippians 2:7-8, as well as it is here said that God humbled him, or made him less than angels.

Secondly, The Scripture peculiarly assigns this work unto the love and condescension of Christ himself; for although it abounds in setting forth the love of the Father in the designing and contriving this work, and sending his Son into the world, yet it directs us unto the love of the Lord Christ himself as the next immediate cause of his engaging into it and performance of it. So saith the apostle, Galatians 2:20, “I live by the faith of the Son of God,” that is, by faith in him, “who loved me, and gave himself for me.” It was the love of Christ that moved him to give himself for us; which is excellently expressed in that doxology, Revelation 1:5-6, blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.”

All this was the fruit of his love, and therefore unto him is all praise and honor to be given and ascribed. And so great was this love of Christ, that he declined nothing that was proposed unto him. This the apostle calls his “grace,” 2 Corinthians 8:9,

“Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.”

He condescended unto a poor and low condition, and to suffer therein, for our good, that we might be made partakers of the riches of the grace of God. And this was the love of the person of Christ, because it was in and wrought equally in him both before and after his assumption of our nature.

Now, the Holy Ghost makes an especial application of this truth unto us, as unto one part of our obedience: Philippians 2:5, “Let this mind be in you, which was also in Christ Jesus;” and what that mind was he declares in the ensuing verses, laying out his infinite condescension in taking our nature upon him, and submitting to all misery, reproach, and death itself for our sakes. If this mind were in Christ, should not we endeavor after a readiness and willingness to submit ourselves unto any condition for his glory?

“Forasmuch,” saith Peter, “as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind,” 1 Peter 4:1.

Many difficulties will lie in our way, many reasonings will rise up against it, if we consult with flesh and blood; but, saith he, “Arm yourselves with the same mind that was in Christ;” get your souls strengthened and fenced by grace against all oppositions, that you may follow him and imitate him. Some that profess his name will suffer nothing for him. If they may enjoy him or his ways in peace and quietness, well and good; but if persecution arise for the gospel, immediately they fall away. These have neither lot nor portion in this matter. Others, the most, the best, have a secret loathness and unwillingness to condescend unto a condition of trouble and distress for the gospel. Well, if we are unwilling hereunto, what doth the Lord Christ lose by it? Will it be any real abatement of his honor or glory? Will he lose his crown or kingdom thereby? So far as suffering in this world is needful for any of his blessed ends and purposes, he will not want them who shall be ready even to die for his name's sake. But what if he had been unwilling to be humbled and to suffer for us? If the same mind had been in Christ as is in us, what had been our state and condition unto eternity? In this grace, love, and willingness of Christ, lies the foundation of all our happiness, of all our deliverance from misery and ruin; and shall we reckon ourselves to have an interest therein, and yet find ourselves altogether unready to a conformity unto him? Besides, the Lord Christ was really rich when he made himself poor for our sakes; he was in the form of God when he took upon him the form of a servant, and became for us of no reputation. Nothing of this was due to him or belonged unto him, but merely on our account. But we are in ourselves really poor, and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name. Are we unwilling to suffer a little, light, transitory trouble in this world for him, without whose sufferings for us we must have suffered misery, and that eternal, whether we would or no? And I speak not so much about suffering itself as about the mind and frame of spirit wherewith we undergo it. Some will suffer when they cannot avoid it, but so unwillingly, so uncheerfully, as makes it evident that they aim at nothing, and act from no principle, but merely that they dare not go against their convictions. But “the mind that was in Christ” will lead us unto it out of love unto him, with freedom and enlargedness of heart; which is required of us.

III. The blessed issue of the abasement of Jesus Christ, in his exaltation unto honor and glory, is an assured pledge of the final glory and blessedness of all that believe in him, whatever difficulties and dangers they may be exercised withal in the way.

His humiliation and exaltation, as we have seen, proceeded out of God's condescension and love to mankind. His electing love, the eternal gracious purpose of his will to recover lost sinners, and to bring them unto the enjoyment of himself, was the ground of this dispensation; and therefore what he hath done in Christ is a certain pledge of what he will do in and for them also. He is not crowned with honor and glory merely for himself, but that he may be a captain of salvation, and bring others unto a participation of his glory. IV. Jesus Christ, as the mediator of the new covenant, hath absolute and supreme authority given unto him over all the works of God in heaven and earth.

This we have so fully manifested and insisted on upon the foregoing chapter, that we shall not here further pursue it; but only mind by the way, that blessed is the state and condition, great is the spiritual and eternal security of the church, seeing all things are under the very feet of its Head and Savior.

V. The Lord Jesus Christ is the only lord of the gospel state of the church, called under the old testament “the world to come;” and therefore he only hath power to dispose of all things in it relating unto that worship of God which it is to perform and celebrate.

It is not put into subjection unto any other, angels or men. This privilege was reserved for Christ; this honor is bestowed on the church. He is the only head, king, and lawgiver of it; and nothing is it to be taught to observe or do but what he hath commanded. But this will fall more directly under our consideration in the beginning of the next chapter.

VI. The Lord Jesus Christ in his death did undergo the penal sentence of the law, in the room and stead of them for whom he died.

Death was that which, by the sentence of the law, was due unto sin and sinners. For them did Christ die, and therein tasted of the bitterness of that death which they were to have undergone, or else the fruit of it could not have redounded unto them; for what was it towards their discharge, if that which they had deserved was not suffered, but somewhat else, wherein the least part of their concernment did lie? But this being done, certain deliverance and salvation will be the lot and portion of them, of all them, for whom he died; and that upon the rules of justice and righteousness on the part of Christ, though on theirs, of mere mercy and grace.