Commentary on Hebrews, Commentary · Chapter 1

Commentary on Hebrews · Commentary · Chapter 1

p. 7CHAP. I.

1 At ſundrie times, and in diuers manners God ſpake in the old time to our fathers by the Prophets: In theſe laſt daies he hath ſpoken vntounto vsus by his ſonne,

2 Whom he hath made heire of all things, by whom alſo he made the worlds.

THe beginning of this Epiſtle tends to the praiſe and commendation of the doctrine of Chriſt: for he not onelyonly ſhews that we ought to receiue it with reuerence; but that we are wholy to ſtay our ſelues in it alone. Now to the end we may vnderſtand this the better, let vsus note the oppoſition of eueryevery member: 1Firſt, to the Prophets he oppoſeth the ſonne of God: 2to the fathers, we that hauehave liued ſince Chriſts comming: Laſtly, 3the diuers formes of ſpeaking to the fathers; to that laſt reuelation which is now brought vntounto vsus by Chriſt. And yet notwithſtanding this diuerſitie, he propounds but one God; to the end no man ſhould thinke that the law was contrarie to the Goſpell, or that there ſhould be one author of the law, and another of the Goſpell. And that we may the better conceiue p. 8the ſumme of this propoſition, we will vſe this figure, enſuing:

God ſpake

In olde time by the Prophets: — Now by his Sonne.

Then to the Fathers: —But now to vsus.

Then many times: —Now in the laſt times.

This foundation beeing laid, you ſee the conſent and agreement betweene the law and the goſpel eſtabliſhed: becauſe God, who is alwaies like vntounto himſelfe, and his word, which is the ſure and vnchangeable truth, did ſpeake both to them, and to vsus. But it ſhall not be amiſſe to note the difference betweene the fathers and vsus: for in olde time God framed his ſpeech and ſtyle vntounto them in another manner, and order, than he doth now vntounto vsus.

For firſt of all, 1they had the miniſtrie of the Prophets: but to vsus, he hath ordained his own Sonne, for an Ambaſſadour. So then in this regard, our eſtate is better than theirs was. Secondly, 2Moſes is reckoned among thoſe Prophets; but, as in the number of them, which are farre inferiour to the Sonne. 3Laſtly, as concerning the manner of reuelation of the truth; we are alſo therein farre before them. For the diuerſitie of viſions, and all the reſt of that gouernment which was vnderunder the old Teſtament, was a ſigne vntounto them, that their gouernment was not yet ſetled and eſtabliſhed for euer, as it ſhould be afterward, when things were to be reformed and ſetled wholly and perfectly. Hereunto appertains that which follows: At ſundrie times and in diuers manners God ſpake, &c. for God would alwaies hauehave held and continued one manner of proceeding vntounto the ende, if ſo be the ſame had beene full, and perfect in all points. It follows by conſequence therefore, that theſe diuerſities were ſignes of imperfection. Moreouer I take theſe words, At ſundrie times, and in diuers manners, ſo, as the firſt is to be referred to the diuers ſucceſſion of times; for the Greeke word, to tranſlate it word for word, ſignifieth in many pieces: as it falleth out when they determine to ſpeake more fully of a matter p. 9in time to come. By the ſecond (in mine opinion) he ſignifies diuerſitie, both in the forme and manner of ſpeech.

When he ſaith, that he hath ſpoken to vsus in theſe laſt times, his meaning is, that we hauehave no more occaſion to hang in ſuſpence, as though we had need to waite for ſome new reuelation. For the word which Chriſt hath brought vntounto vsus, is not a treatiſe of ſome particular parts of doctrine, but it is the laſt cloſing vp, and perfect concluſion of all that which is needfull for vsus to know vntounto ſaluation. And in this ſenſe, the Apoſtles doe take the laſt dayes, and the laſt times; which thing Paul alſo teſtifies, where he ſaith that the ends of the world are come vponupon vsus, 1. Cor. 10.11. If ſo be then that God hath now ſpoken once for all, in theſe laſt times; we for our parts ought to hearken vntounto it, and not onelyonly ſo, but in giuing eare vntounto it, we are alſo to ſettle and ſtay our ſelues in it, and neuer enquire further: which two poynts are not a little auayleable for vsus to vnderſtand. For firſt the Iewes are greatly hindred, becauſe they conſider not that God hath deferred the reuelation of the perfect doctrine vntounto theſe laſt times: and therefore contenting themſelues with their lawe, they ſet not themſelues forward to come home to the marke: on the other ſide although Chriſt be come, and is ſo receiued, yet an euill no leſſe pernitious than the former hath begun to reigne in the world: for men now deſire to ſeeke further than Chriſt; for I pray you what other thing is there in the whole Papacie, but a ſtraying beyond the limits which the Apoſtle here hath ſet vsus? Wherefore euen as the ſpirit of God in this place ſommoneth all men to come to Chriſt: ſo alſo it forbids them to paſſe beyond the bounds of theſe laſt words here mentioned. In a word, the higheſt perfection of our wiſdome is to be bounded within the limits of the Goſpell.

Whom he hath made heire of all things:] Verſe 2 He decketh Chriſt with his praiſes, thereby leading vsus to giuegive him reuerence: for if the Father hath ſubiected all things vnderunder him, then we alſo doubtles doe belong to his iuriſdiction. And withall he ſheweth that there is no good thing out of him, becauſe p. 10he is the vniuerſall heire of the world. Oh how miſerable and wretched are we then, if Chriſt inrich vsus not with his benefits! In the ſecond place he addes, that this honour doth of right belong to the ſonne of God, to hauehave authoritie ouer all things, becauſe all things were created by him. Though I deny not but theſe two titles are attributed vntounto Chriſt in diuers reſpects. For the world was created by him, becauſe he is the eternall wiſdome of God, which from the beginning of the world hath been the diſpoſer of all his workes. And from hence we may note the eternitie of Chriſt. For it is neceſſarie indeede that he ſhould be before he could create the world. But if we ſeeke the length of time, we ſhall finde no beginning thereof: now it doth nothing at all diminiſh his power, in that it is ſaid the world was made by him; which ſounds as though he made it not himſelfe. For it is a manner of ſpeech commonly vſed in the Scriptures, that the Father is called the Creator: and whereas in ſome places it is added, by his wiſdome, Prou. 8.27. By his word, Iohn 1.3. By the Sonne, Col. 1.16. It is all one as if wiſdome it ſelfe were called the Creator of the world. Yet notwithſtanding the diſtinction of the perſons is to be noted not onelyonly in regard of vsus, but euen as it is in God, betweene the Father and the Sonne. Thus then by reaſon of the vnitie of the eſſence it falleth out that whatſoeuer is eſſentiall in God, appertaines both to the Father, and to the Sonne: as likewiſe, that whatſoeuer ſimply appertaines vntounto God, is common both to the one and to the other. And yet this hinders nothing at all, but that eueryevery perſon ſhould hauehave his proprietie.

Now the name heire is giuen to Chriſt manifeſted in the fleſh, for in that he was made man, he thereby clothed himſelfe with our very nature: this right of being heire of the world was conferred vntounto him, to this end that he thereby might recouer that againe for vsus which wee had loſt in Adam. For in the beginning God appointed man as heire of all his benefits, as if he had been his ſonne: but the firſt man falling away from God by ſinne, depriued both himſelfe, p. 11and all his ofſpring, not onelyonly of Gods bleſſing, but of all good things themſelues, therefore doe wee then begin by good right to enioy theſe bleſſings from God, when Ieſus Chriſt who is the onelyonly and vniuerſall heire, receiueth vsus to hauehave communion with him. For for this cauſe is he become heire, to the end he might inrich vsus with his benefits. Yea the Apoſtle himſelfe doth adorne him with this very title, to the end we might learne to know that without him, wee are naked and emptie of all good things. Whereas we hauehave tranſlated of all things: the Greeke word might bee as well of all: and then it giues vsus to vnderſtand, that we ought to be ſubiect vntounto Chriſt, becauſe the Father hath giuen vsus vntounto him. But I rather interpret it of all things, and ſo it ſignifieth that we are thruſt out of the lawfull poſſeſſion of heauen and earth, and of all creatures, till wee come to bee made one with Chriſt.

Verſ. 3. Who being the brightnes of the glorie, and the ingraued forme of his perſon, and bearing vp al things by his mightie word, hath by himſelfe purged our ſinnes, and ſitteth at the right hand of the maiestie in the higheſt places.

THeſe things are ſpoken partly of the diuine eſſence of Chriſt, and partly of his humane nature. For in that he is called the brightnes of the glorie, and the ingraued forme of his ſubſtance: it is proper to his diuinitie: the words following likewiſe appertaine to his humanitie. Yet the whole verſe containes notwithſtanding an high commendation of the dignitie and excellencie of Chriſt. Moreouer, looke by what reaſon he is called the brightnes of the glorie; by the ſame reaſon he is called the ingrauen forme of his perſon. Both which manners of ſpeech are borrowed from the creatures. For nothing can be ſaid of things ſo high and excellent, vnleſſe we borrow ſome ſimilitudes from them. It is needleſſe therefore for vsus to ſtand to diſpute ouer ſubtilly how the Sonne, who is of one eſſence with the Father, is called the brightnes of his glorie. Wee muſt confeſſe that that p. 12which is transferred from the creatures to the maieſtie of God, is ſomething improper: yet is it no abſurditie that theſe things viſible to our ſenſes ſhould bee applied vntounto God, to the end we might be taught thereby what we are to ſeeke in Chriſt, and what profit he brings vntounto vsus. For wee muſt know, that this place leades vsus not to the ſeeking out of vaine ſpeculations; but to learne therein a true and ſure doctrine of faith. Therefore wee are to applie theſe titles of Chriſt to our profit: for it is for our ſakes that they are thus attributed vntounto him. Doe wee heare then that the Sonne is called the brightnes of the glorie of his Father? Let vsus thus thinke then in our ſelues: the glorie of the Father is to vsus inuiſible, till ſuch time as it ſhine foorth vntounto vsus in Chriſt. Is he called the liuely image of his Fathers ſubſtance? It is to the end we might learne, that the maieſtie of the Father is hidden from vsus, till ſuch time as he manifeſts the ſame vntounto vsus in this ingraued forme of his image. They which thinke not of this relation, and that theſe things are attributed vntounto Chriſt as in reſpect of vsus, doe diſpute ouer ſubtilly, and to no purpoſe: becauſe they vnderſtand not the meaning of the holy Apoſtle. For he doth not here take vponupon him to ſhew what likenes of the Father the Sonne hath within himſelfe: but as I hauehave ſaid, his meaning is to edifie our faith with fruite and profit: to the end we might learne that God is no otherwiſe manifeſted vntounto vsus, but in Chriſt. For ſo infinite is that brightnes which is in the eſſence of God, that our eyes are dazeled therewith, till ſuch time as hee ſhineth vntounto vsus in Chriſt: whereof it followeth, that vnleſſe God ſhew vsus his brightnes in Chriſt, we ſhall be vtterly blinded with the beholding of that light. And this indeede is a very profitable philoſophie, namely to learne the excellencie of Chriſt by a liuely feeling and certaine experience of faith. As much is to be ſaid as touching the other word, the ingraued forme, as I hauehave ſaid. Thus then the Greeke word which is tranſlated brightnes, ſignifieth in this place no other thing than a viſible or ſhining light which our eyes are not able to beare: And the Greeke word which is tranſlated image, ſignifies p. 13a liuely forme of that ſubſtance which is hid and inuiſible. By the firſt word then we learne, 1that out of Chriſt we can finde no light but rather meere darknes. For although God be the only light, wherewith we muſt be enlightened, yet there is no other meanes whereby he ſheddeth the ſame into vsus, but by this ſplendancie of his Sonne, if I may ſo ſpeake. 2By the ſecond word we are admoniſhed, that God is truly and fully knowne in Chriſt. For hee is no darke or ſhadowiſh image of him, but the liuely ingraued forme; reſembling him naturally, as the money reſembles the ſtamp of the Coyne wherewithall it is ſtamped. Nay the Apoſtle ſaith more: to wit, that the ſubſtance of the Father is as it were ingrauen in Chriſt. The Greeke word which I hauehave tranſlated ſubstance (therein following others) in mine opinion ſignifies not the being or eſſence of the Father, but the perſon. For it is vnapt to ſay, that the eſſence of God is ingrauen in Chriſt: ſeeing both the one and the other is but one ſimple eſſence. But it is proper and truly ſaid, that all that which the Father hath of his owne, is naturally ingrauen in the Sonne: ſo that whoſoeuer hath the Sonne, hee hath alſo all that which is in the Father. Thus the ancient Fathers who taught faithfully, doe vſe this word Hypoſtaſis, which is to ſay ſubſtance, or ſubſiſtence, in ſuch ſenſe as it ſhould be triple in God: and that this word ouſia, which ſignifies eſſence, is but one and ſimple in God. S. Hillarie doth eueryevery where take this word ſubſtance for perſon. Now although it bee not the Apoſtles purpoſe in this place to ſhew what Chriſt is in himſelf, but ſuch a one as he declares himſelfe vntounto vsus by effect: yet notwithſtanding hee doth ſufficiently refute the Arrians and Sabellians when he attributes that vntounto Chriſt which onelyonly appertaines to God, and foorthwith notes out two diſtinct ſubſtances in the Father and in the Sonne. For from hence wee gather that he is one and the ſame God onelyonly with the Father, and yet that there is a diſtinction notwithſtanding as touching the proprietie: ſo as both of them hath his ſubſiſtence.

And bearing vp all things] Properly it is, bearing al things. p. 14But the word to beare is taken to maintaine, or beare vp, and to cauſe all creatures to continue in their eſtate. For his meaning is that all things would preſently fall to ruine, if they were not vpheld by his power. Notwithſtanding when he ſaith by his word, this may be expounded as well of the Father as of the Sonne: but becauſe the ſecond expoſition is the more receiued, and agreeth very well to the ſcope of the text, I am content to ſatisfie my ſelfe therein. Word for word it is by the word of his power: but according to the manner of the Hebrues, it is as much as if he had ſaid by his mightie word. For whereas ſome doe thus turne the text, that Chriſt maintaines all things by his Fathers word, that is, by himſelfe who is the word; it hath no colour at all. Beſides, what neede is there of ſo conſtrained an expoſition? For when the Scripture calles Chriſt the word of the Father, it is not wont to vſe the word which is put here, that is, Rhema, but another, to wit, Logos. Wherefore the word doth here ſimply ſignifie to will: and the ſenſe is, that Chriſt who conſerues the world by his onelyonly will, and as it were with his onelyonly becke; notwithſtanding refuſed not to take vponupon him the office by which he made the purgation of our ſins. And this is the ſecond member of the doctrine which is handled in this Epiſtle. For the maine groundworke of all the diſputation conſiſts in theſe two points: 1Firſt, that Chriſt ought to bee heard aboue all others, becauſe hee hath the chiefe and ſoueraign… authoritie. 2Secondly, that in as much as by his death he hath reconciled vsus to his Father, hee hath thereby put an end to the old ſacrifices. Now where hee ſaith, by himſelfe: we muſt ſupplie an Antitheſis: to wit, that the ſhadowes of Moſes law were of no force to aſſiſt him in the doing of it. And hereby he ſhewes the difference betweene him and the Leuiticall Prieſts: for it was alſo ſaid of them that they purged ſinnes: but they borrowed this vertue from another: to wit, from Chriſt. To be ſhort, his meaning is to exclude all other meanes, or helpes: in laying the power and price of the purgation of our ſinnes onelyonly vponupon Chriſt.

p. 15And is ſet at the right hand.] As if he ſhould ſay, after hee had obtained ſaluation for mankinde, he was receiued into the heauenly glorie, to the end he might gouerne all things. Now this is added, to ſhew that the ſaluation which he hath obtained is not temporarie. For otherwiſe it is our wont to meaſure his power by beholding of preſent things. He admoniſheth vsus then that wee ought not the leſſe to eſteeme Chriſt, becauſe he appeares not now before our eyes, but rather to thinke that the fulnes of his glorie conſiſts in his being receiued, and exalted to this high and ſoueraigne degree of honour and rule: for the right hand is transferred vntounto God by way of metaphor and ſimilitude: otherwiſe he is not ſhut vp in any place; neither hath he either right hand or left. When it is ſaid therefore that Chriſt is ſet, it only ſignifies that kingdome which is giuen him by his father, and that power whereof S. Paul makes mention, to wit, that at his name eueryevery knee ſhall bow, Phil. 2.10. Wherefore to be ſet at the right hand of the Father, is nothing elſe but to gouerne and rule in the ſtead of the Father; as the Lieutenants of Princes are wont to doe, to whom free and abſolute power is giuen ouer all things. And therefore it is added, of the maiestie, in the highest places: to ſignifie that Ieſus Chriſt is placed in the higheſt throne, wherein the maieſtie of God ſhineth. Wherefore as he ought to be loued for our redemption, ſo ought he to be adored in regard of this his Maieſtie.

Verſ. 4. And is made ſo much more excellent than the Angels, in as much as hee hath obtained a more excellent name than they.

5. For vntounto which of the Angels ſaid he at any time, Pſalm. 2.7. 2. Sam. 7.14.Ps 2:72 Sam 7:14Thou art my ſonne, this day begat I thee? And againe, I will be his father, and he ſhall be my ſonne.

HAuing in the former verſes preferred Chriſt before Moſes and all others; now alſo by comparing him with the Angels, hee further amplifies his glorie. It was a p. 16thing familiarly knowne to the Iewes, that the Law was giuen by Angels. They heard that which was written of them as touching their honour throughout the whole Scriptures: And as the world is wonderfully enclined to ſuperſtition, ſo alſo is it wont many times to darken the glorie of God, by too much exalting of Angels. Good reaſon it is then that they ſhould be ſet in their proper place, leaſt they might any way hinder the brightnes of Chriſt. And firſt of all the Apoſtle takes his argument from Chriſts name: to wit, that hee is much more excellent than the Angels, becauſe hee is the Sonne of God. Now he proues by two teſtimonies of Scripture, that Chriſt is adorned with this title: which two places wee will firſt examine, and afterward will gather the ſumme of the matter.

Thou art my Sonne, Verſ. 5 this day &c.] It cannot be denied but that this is ſpoken of Dauid: why? becauſe he repreſented the perſon of Chriſt. Therefore that which is written in this ſecond Pſalme, was figuratiue in Dauid: but all was liuely accompliſhed in Chriſt. For in regard that Dauid by ſubduing many enemies, did thereby cauſe the limites of his kingdome to ſpread round about from one ſide to another, hee therein was a figure of this promiſe; I will giuegive thee the heathen for thine inheritance. But what was this in reſpect of that large ſpreading of Chriſts kingdome, the bounds whereof ſtretch from the Eaſt to the Weſt? By the ſame reaſon Dauid was in like manner called the ſonne of God: that is to ſay, ſpecially choſen of God to performe excellent things. But this alas was ſcarſe one ſparkle of that glorie which ſhined in Chriſt, in whom the Father hath ingrauen his owne image. So that the name of Sonne, doth appertaine onelyonly to Chriſt by a ſpeciall priuiledge: neither can it be transferred vntounto any other whatſoeuer, but it ſhall be prophaned. For the Father hath ſet his ſeale on him, and vponupon none elſe, Ioh. 6.27. Ioh. 10.36. Obiection. But it may ſeeme that the argument of the Apoſtle is not yet firme enough: for whereupon doth he ground it to prooue that Chriſt is more excellent than the Angels, but vponupon this that hee hath the p. 17name of Sonne? Obiection. As if it were not common alſo as well to Princes, and all thoſe that are placed in high dignities as to him: of whom it is written; I hauehave ſaid ye are Gods, Pſal. 82.6.Ps 82:6and ye all are the children of the moſt high. Or as if the Prophet ſpake not more honourably of Iſrael when hee calles him the firſt borne of God, Ierem. 31.9. for this title of ſonne is eueryevery where attributed vntounto him. Moreouer, Dauid in other places calles the Angels the ſonnes of God. Who is like the Lord among the ſonnes of the Gods? Pſal. 89.6. But the anſwere is eaſie: to wit, Anſwer. that Princes are called by this name in regard of their preheminence: And Iſrael is ſo called to note out vntounto vsus the common grace of election: The Angels in like manner are called the ſonnes of the Gods by a figuratiue kinde of ſpeech, becauſe they are celeſtiall ſpirits, who hauehave a certaine taſte of the diuinitie in the immortall bleſſednes. But when Dauid in the perſon of Chriſt calles himſelfe the ſonne of God ſimply without any addition, he therein notes out ſomething more peculiar and excellent than all the honour not only of all Iſrael, but of Princes and Angels alſo. Otherwiſe it were but an improper kinde of ſpeech and altogether vnfitting, if he ſhould be called the ſonne of God by way of excellencie, and yet ſhould hauehave nothing in him more worthie than others: for by this title he is exempt out of the order and number of all degrees both of men and Angels.

Seeing theſe words then, Thou art my ſonne, are excluſiuely ſpoken of Chriſt, it alſo followes, that ſuch honour is vnbeſeeming any of the Angels. If any doe yet replie, Obiection. that by this Dauid is exalted aboue the Angels: I anſwere, Anſwere. there is no inconuenience at all if hee be preferred before them, in as much as he is the figure of Chriſt: neither in that ſenſe is it any iniurie to the Angels that the high Prieſt was called the mediatour to purge ſinnes. For the Prieſts had not this as being properly theirs: but becauſe they repreſented the kingdome of Chriſt; they therefore borrowed this name of mediatour from him. Yea, and howſoeuer the Sacraments are but dead things in themſelues, yet notwithſtanding p. 18they are adorned with thoſe titles which the Angels cannot attribute vntounto themſelues without ſacriledge.

Hereby then it ſufficiently appeares, that the argumēt taken from this title of Sonne, is good. As touching the generation or begetting of the Sonne, this wee are to note in a word, that it is taken here by way of relation. For the ſubtiltie of S. Augustine is friuolous, who imagines that Chriſt is eternall to day, and ſo continues. True it is that Chriſt is the eternall ſonne of God: for hee is his wiſedome, begotten of him before all worlds: but this makes nothing to this preſent place, which ſpeakes not of the eternall generation of the Sonne, but is rather ſpoken in regard of vsus, who doe now acknowledge him to be the Sonne of God, ſince the Father hath manifeſted him in the fleſh. And therfore that ſame declaration whereof alſo S. Paul makes mention, Rom. 1.4. was as a kinde of eternall generation, as you would ſay: for this ſecret and hidden generation which went before, was vnknowne vntounto men: and ſhould not hauehave come to light if the Father had not approoued the ſame by a manifeſt and viſible reuelation thereof.

Againe, I will be his father, &c.] In this ſecond teſtimonie, that which we hauehave noted ought alſo to hauehave place: that is, howſoeuer Salomon is here chiefly meant (who otherwiſe was leſſe than the Angels) yet notwithſtanding he is now ſeparated from the common order of all men, in that God promiſeth him that he will be his Father: for God was not reckoned his father, as being one of the ſonnes of Abraham, or as to ſome of the Princes, but to him which was more excellent than any other. So that looke by what priuiledge hee is eſtabliſhed Gods ſonne, by the ſame priuiledge all others are ſhut out from hauing equall degree of honour with him. Now it appeares by the whole text, that this is no otherwiſe ſaid of Salomon, but as he was a figure of Chriſt: for the rule and gouernment of the whole world is deſtinate to this Sonne, of whom hee there ſpeakes: and a perpetuitie of gouernment is promiſed vntounto him. On the contrarie, wee may ſee that Salomons kingdome was bounded p. 19within ſtreight limits: and ſo farre was it off from enduring long, that by and by after his death it was diuided; and a little after that fell to ruine. Yet in the Pſalme, the Sunne and the Moone are called foorth for witneſſes; and the Lord himſelfe ſweareth that this kingdome ſhall remaine ſafe and vnmoueable, as long as they ſhall ſhine in the firmament. Contrariwiſe the kingdome of Dauid fell to decay not long after, and in the end was cleane aboliſhed. Moreouer, it may be gathered from many places of the Prophets, that this promiſe was neuer otherwiſe meant than of Chriſt. So as none can cauill, that we hauehave coyned a new expoſition: for this kinde of ſpeech where they call Chriſt the ſonne of Dauid, was vſually receiued among the Iewes.

Verſ. 6. And againe, Verſe 6 when he bringeth in his firſt begotten ſonne into the world, he ſaith, Pſal. 97.7.Ps 97:7And let all the Angels of God worſhip him.

NOw he exalts Chriſt aboue the Angels, for another reaſon: to wit, becauſe the Angels are commaunded to worſhip him: for thereupon it followes that he is their head and Prince. Notwithſtanding, it ſhould ſeeme that the Apoſtle doth ill in applying this to Chriſt, which is ſpoken of God. If we anſwere that Chriſt is the eternall God, and that for this cauſe whatſoeuer appertaines to God, doth alſo by right appertaine vntounto him; yet in ſo anſwering we ſhould not ſatisfie all that might be obiected. For it were to ſmall purpoſe to proue a doubtfull thing, if wee ſhould ground our argument in this matter vponupon the common titles of God. For the queſtion is of Chriſt manifeſted in the fleſh. But to anſwere to the point, we muſt vnderſtand, that the Apoſtle expreſly ſaith that the holy Ghoſt ſpake thus, when the Sonne was brought into the world: which were not truly ſpoken, if ſo be the Pſalme did not ſpeake properly of the manifeſtation of Chriſt: yet queſtionleſſe that is the very true meaning. For the beginning of the Pſalme is an exhortation p. 20to reioyce: neither doth Dauid ſpeake there to the Iewes onelyonly, but addreſſeth his ſpeech to all the earth, euen to the Iſles: that is to ſay, to the Regions beyond the Seas. The reaſon of this reioycing is in theſe words: for the Lord reigneth. And if afterward you reade the whole Pſalm, you ſhall ſee nothing ſpoken in it that doth not belong to the kingdom of Chriſt, which began when the Goſpell was publiſhed. Yea the whole argument of the Pſalme is nothing elſe but a letter authenticall wherewith Chriſt is ſent (as you would ſay) to be put into the poſſeſſion of his kingdome. Now what cauſe of ioy would this kingdome bring, if ſo be it were not a kingdom of ſaluation to all the world, that is to the Gentiles as well as to the Iewes? Wherefore the Apoſtle ſpeakes here very properly and to the purpoſe, when he ſaith that Chriſt is brought into the world, to wit, becauſe his comming vntounto men is there deſcribed. Moreouer, the Hebrue word Elohim, for which hee hath here put Angels, doth alſo ſignifie Gods: but wee are not to doubt but the Prophet ſpeakes of Angels. For this is the ſenſe, there is no power ſo high which ought not to ſtoope to the rule of this King, ſeeing his comming ſhall bring an vniuerſall ioy to all the world.

Verſ. 7. Pſal. 104.4.Ps 104:4And of the Angels he ſaith he maketh the ſpirits his meſſengers, and his miniſters a flame of fire.

IT ſeemes that in alleaging this place, hee drawes it to a contrarie ſenſe. For albeit Dauid doth in this Pſalme deſcribe the order which God keepes in gouerning of the world, ſo as out of all queſtion in this fourth verſe he ſpeaks of the windes, which he ſaith are made his meſſengers, in regard they runne as poſts at his becke, and commandement: ſo that whenſoeuer hee cauſeth the earth to ring with his thunders, they ſhew what readie and diligent ſeruants they are to execute their charge enioyned them. But what doth all this appertaine to the Angels? For anſwere, ſome take it to be ſpoken allegorically, as if the Apoſtle ſhould expound p. 21the literall and plaine ſenſe of Angels by an Allegorie, as they call it. But for my part, I had rather ſay that this place was alleaged to bee applied to the Angels by way of ſimilitude, in this manner: Dauid compares the windes to the Angels, ſo as they exerciſe the like office here in this world, which the Angels doe in heauen, the windes being viſible ſpirits as it were. For euen as Moſes in the creation of the world recites onelyonly the things which are to be perceiued by our ſenſes, and yet notwithſtanding would that higher things ſhould bee comprehended therewithall: ſo Dauid in this deſcription of the world, and of nature, paints out vntounto vsus as in a table that which we ought alſo to vnderſtand as touching the heauenly order. And therefore I think this is an argument which we call a ſimilie, that is to ſay, of a thing like, when the Apoſtle transferreth that to the Angels, which is properly ſpoken of the windes.

8 But vntounto the Sonne he ſaith, O God thy throne is for euer, Verſe 8 and euer: the ſcepter of thy kingdome is a ſcepter of righteouſnes.

9 Thou haſt loued righteouſnes, and hated iniquitie. Pſal. 45.7.Ps 45:7Wherefore God, euen thy God hath annoynted thee with the oyle of gladnes aboue thy fellowes.

WE cannot denie but that this Pſalme was compoſed for Salomon in forme of a mariage ſong: becauſe his mariage with the King of Aegypts daughter is celebrated therein: yet notwithſtanding wee muſt alſo confeſſe that that which is here ſaid is ſo excellent, that it cannot wholy be found in Salomon. Now leaſt the Iewes ſhould be conſtrained to confeſſe that Chriſt is God, they doe here frame a cauill: to wit, that this throne is of God; or that we muſt ſupplie the verbe, hath establiſhed, and ſay, God hath establiſhed thy throne. Thus after the firſt expoſition this word Elohim ſhould be tranſlated in the Genitiue, of God: the other expoſition ſuppoſeth that this ſentence ſhould be imperfect: but one may very well ſee that they ſeeke nothing elſe but ſtarting holes. Whoſoeuer then ſhall reade p. 22this ſentence with ripenes of iudgement, and without a mind bent to cōtention, he ſhal not denie, but the Meſſias is here called God. And let no man replie, that here is a word vſed which is common both to Angels and Iudges: for we ſhall not finde it in any place whereſoeuer, attributed to any one in particular but to God. Further, to the end that I ſtriue not about the word; where ſhal that throne be found which may be ſaid to be ſtable and firme for euer, and euer, vnleſſe it bee the throne of God? The perpetuitie therefore of the kingdome is a certaine teſtimonie of the Diuinitie. Now in the next place, the ſcepter of Chriſts kingdome is called a ſcepter of righteouſnes: whereof there was ſome figure in Salomon, but very obſcure: that is to wit, ſo farre forth as he ſhewed himſelfe a iuſt King and a louer of Equitie. But the righteouſnes, and equitie of Chriſt his kingdome doth farre exceede: the reaſon is, becauſe that by the Goſpell which is a ſpirituall ſcepter he reformeth vsus according to the righteouſnes of God. As much is to be ſaid touching his louelove of righteouſnes. For becauſe he loueth it, therefore he cauſeth it to reigne in thoſe that are his.

Therfore God, euen thy God:] It is certaine that this is truly ſpoken of Salomon, who was annointed King, becauſe God preferred him before all his brethren, who excepting this, were equall, and children of a King alſo as well as he. But it more fitly agreeth to Chriſt, who hath adopted vsus to himſelfe to be companione together with him: howbeit, not by any right of our own. Now, he is anoynted aboue his felllowes, becauſe he was annointed without meaſure: but wee, eueryevery one according to our meaſure, as it is diſtributed; to ſome more, to ſome leſſe. Moreouer, he was annoynted for our ſakes, to the end all of vsus might draw out of his fulnes, Ioh. 1.16. And therfore he is the Chriſt, that is to ſay the annointed: and we Chriſtians, in, & thorow him, as the riuers do ſtreame from the fountaine: now for as much as Chriſt hath receiued this annoynting in his fleſh, it is therefore ſaid that hee was annoynted of his God. For it ſhould be abſurd to ſay he was inferiour to God, vnleſſe in regard of his humane nature.

p. 2310 And thou Lord, Verſe 10 in the beginning hast establiſhed the earth, and the heauens are the workes of thine hands.

11 They ſhall periſh, but thou doest remaine: Pſal. 102.26.Ps 102:26and they all ſhall waxe old as doth a garment.

12 As a vesture ſhalt thou fold them vp, and they ſhall be changed: but thou art the ſame, and thy yeeres ſhall not faile.

IT may ſeeme at the firſt bluſh that this teſtimonie is vnfitly alleaged of Chriſt, and ſpecially in a matter ſo doubtfull, as this is whereof he intreateth. For the queſtion is not as touching the glorie of God, but of that which properly belongs and agreeth vntounto Chriſt. Now there is no mention of Chriſt in this place, but the maieſtie of God is rather ſet foorth ſimply vntounto vsus therein. But although it bee granted that no mention at all is made in this Pſalme of Chriſt: yet we may euidently perceiue that hee is ſo pointed out in it, that no man neede to doubt but that his kingdome is recommended as directly therein vntounto vsus, as if it were vttered in plaine and expreſſe words. Therefore whatſoeuer is contained in it ought to be applied to the perſon of Chriſt. For whereas it is ſaid in the former verſes, Thou wilt ariſe and hauehave compaſſion on Sion, that the Gentiles may feare thy name, and all the Kings of the earth thy glorie. And again, when the people ſhall be gathered together, and the kingdomes to ſerue the Lord. All this you know was not fulfilled but in Chriſt. Truly we ſhall but loſe our labour to ſeek this God by whom all the world was vnited into one faith, and into one ſpirituall worſhip, vnleſſe wee ſeeke him in Chriſt. So then all the whole contents of this Pſalme, agreeth properly to the perſon of Chriſt. Firſt, in that hee is called the eternall God, Creator of heauen and earth. Secondly, that ſuch a perpetuitie is attributed vntounto him as is without change; by reaſon whereof his Maieſtie is exalted into the higheſt degree, and himſelfe exempt out of the ranke of all creatures.

Now whereas Dauid ſaith, that the heauens ſhall periſh, p. 24ſome do reſolue the meaning thus: if it pleaſe God it ſhould ſo come to paſſe, to wit, that the heauens ſhould periſh: which ſenſe if it ſtand for good, then nothing ſhould be affirmed. But what neede hauehave we of ſuch a conſtrained expoſition, when as we know that all creatures are ſubiect to vanitie: for to what purpoſe ſhould this renument of the heauens ſerue, (the which they attend and waite for with no leſſe deſire then women in trauaile to be deliuered) if there ſhould be no change of them? And therefore the perpetuitie of Chriſt, which is heere magnified, brings ſingular conſolation to the faithfull, whereof this Pſalme in the end concludes that they ſhall bee partakers. For Chriſt, you know, communicates himſelfe, and all his benefits to his bodie the Church.

13 Verſe 13 VntoUnto which of the Angels alſo ſaid he at any time, ſit at my right hand till I make thine enemies thy footeſtoole?Pſal. 110.1. 1. Cor. 15.25.Ps 110:11 Cor 15:25

14 Are they not all miniſtring ſpirits, ſent forth to miniſter, for their ſakes, which ſhall be heires of ſaluation?

HE yet againe extols the excellencie of Chriſt by another teſtimonie, to the end we might thereby knowe how farre he ſurpaſſeth the Angels. The teſtimonie is drawn out of the hundreth and tenth Pſalme; which cannot be expounded of any other than of Chriſt. For ſeeing it was vnlawfull for Kings to meddle with the Prieſthood, as the leproſie of king Vzzias witneſſeth; and ſeeing it is manifeſt likewiſe that neither Dauid nor any of his ſucceſſors in the kingdome were ordained Prieſts; it thereupon follows that here is a newe kingdome, and a new prieſthood, ſeeing one onelyonly is appointed for both theſe offices. Beſides that; the eternitie of the Prieſthood agrees to none but to Chriſt. Now in the very beginning of the Pſalme he is placed at the right hand of God. Which manner of ſpeech, is as much as if he had ſaid, that the ſecond place was giuen him after the father. For it is a ſimilitude, or metaphor by which he ſignifies, that he is the fathers Lieutenant and his cheif Ambaſſadour p. 25to exerciſe his power, ſo as the Father raignes, and gouerns; yet by his hand. Now there is neuer a one among the angels, which hath ſo excellent and high an office: and therfore it followes that Chriſt is farre more excellent than they all.

Till I make thine enemies thy footeſtoole. Becauſe Chriſt is neuer without enemies which fight againſt his kingdome, it ſeemes not altogether out of danger: eſpecially if we looke vponupon thoſe who endeauour with might and maine to ouerthrow it, for as they hauehave great power and force, ſo they want no ſubtiltie, nor politique deuiſes, but hauehave skill enough to put in exequution all their deſignes, with no leſſe then a furious madneſſe. And if on the other ſide, we ſhall with the eies of fleſn onelyonly, looke vponupon the little flocke of Chriſt, wee ſhall thinke euer and anon that his kingdome is readie to fall to the ground. But this promiſe diſpoſſeſſeth vsus of all feare, to wit, when we heare that Chriſt ſhall neuer be plucked from his ſeate, but ſhall raigne rather, till he put all his enemies vnderunder his feete. It is profitable therefore for vsus to note theſe two things. Firſt, 1that the kingdome of Chriſt as long as it is in this world ſhall neuer be in reſt and quiet, but ſhall hauehave many aduerſaries which will moleſt and trouble it: Secondly, 2let the enemies plot and conſpire what they can, Though Chriſts kingdome be daily aſſaulted, yet it ſhall neuer be vanquiſhed.yet they ſhall neuer attaine the end which they aime at: becauſe Chriſt who is ſet at the right hand of his father, is not ſet there for a time, but ſhall ſit there till the end of the world. Therefore let all thoſe looke to be ouerthrowne and troden vnderunder his feete, that wil not ſubmit themſelues as ſubiects vnderunder his Imperiall gouernment.

Now if it be demanded, whether the kingdome of Chriſt ſhall end after he hath ſubdued, and deſtroyed all his enemies: I anſwer, it is certaine that it ſhall be perpetuall; but in ſuch a manner as Saint Paul ſets it out vntounto vsus in the 15. to the Corinth. For we muſt vnderſtand that God, 1. Cor. 15, 27.28.1 Cor 15:271 Cor 15:28who now will be onelyonly knowne in Chriſt, ſhall then appeare vntounto vsus in himſelfe. Chriſt indeed ſhall ſtill continue the head both of men and Angels, but yet ſo, that his honour ſhall be no p. 26way diminiſhed thereby. Now they that would be further reſolued as touching this queſtion, let them hauehave recourſe to that which I hauehave written vponupon the foreſaid place to the Corinthians.

Are they not all, Verſ. 14 &c.] Now he ſpeakes of the condition of Angels, ſhewing what it is, to the ende the compariſon betweene them and Chriſt might be the better vnderſtood. True it is, that in calling them ſpirits, you may therein ſee a title of great excellencie. For in this reſpect they are aduanced farre aboue bodily creatures. But the word of adminiſtration which he immediately addeth is to abaſe them, and to hold them within the compaſſe of their degree: for Adminiſtration is ſet againſt Rule, and Emperiall dominion. And this doth he yet further declare when he ſaith, To miniſter: For the firſt Epethite, ſignifies as much, as if he had called them officers: but the name of miniſter is yet more baſe and abiect. I grant indeed, it is an honourable ſeruice which God enioynes the Angels: yet notwithſtanding in as much as they ſerue; it thereby appeares that they are too inferiour to be compared with Chriſt, Obiect. who is Lord ouer all. If any ſhall obiect that Chriſt is alſo called a ſeruant and miniſter in many places, and not onelyonly Gods ſeruant, but ours alſo: the ſolution is eaſie, to wit, that it is not in regard of his nature, but of the voluntarie abaſing of himſelfe, as Saint Paul witneſſeth, Anſ. Phil. 2.7. and that his principalitie notwithſtanding remaines entire and whole vntounto him. Now the Angels on the contrarie, are created to the end they ſhould ſerue; and their whole condition conſiſts in adminiſtration. So then here is great difference betweene Chriſt and the Angels, becauſe that which is natural in the Angels, is in Chriſt by accident, in reſpect that he is cloathed with our fleſh: and that which is theirs by neceſſitie, Chriſt accepted of it voluntarily. Moreouer Chriſt is ſo a miniſter or ſeruant, that it derogates nothing at all from his Emperiall maieſtie, no not in the fleſh. Now the faithfull receiue from hence a very ſingular conſolation, when they heare that the heauenly armies are giuen them for their miniſters and ſeruants, to p. 27procure their ſafetie and ſaluation. For is it not a wonderful pledge of Gods louelove towards vsus, to know that they are inceſſantly imployed for our protection? from this alſo proceedes a ſingular confirmation of our faith: to wit, that our ſaluation beeing fortified with ſuch helpes, is out of danger.

God therefore doth prouide exceeding carefull for our weakneſſe, when he giues vsus ſuch helpers which are readie with vsus to reſiſt Satan, and doe eueryevery way imploy their power and diligence to maintaine and defend vsus. But this benefit is proper onelyonly to the elect of God: and therefore if we would that Gods Angels ſhould be ours, let vsus looke that we be the members of Chriſt. They that will hauehave the protection of Angels, muſt looke that themſelues be the members of Chriſt.Some examples and teſtimonies might be brought indeed to ſhew how the Angels hauehave beene ſent ſometime to attend vponupon the reprobates. For in Daniel the 10. chap. and 20. verſe, mention is made of the Angels of the Perſians, and Greekes. But I anſwer, they were ſo aided by the Angels, that by meanes thereof, the Lord aduanced the ſaluation of his people. For the happie iſſues in their affaires, and the victories which they obtained, fell out alwaies to the benefit of the Church, as to their chiefe marke and end. Howſoeuer it be, this remaines ſure, that all of vsus being baniſhed by our ſinnes, out of the kingdome of God, we hauehave now no fellowſhip at all with the bleſſed Angels, but by the reconciliation made by Chriſt: and this is manifeſt by the ladder which the Patriarke Iacob ſaw in a viſion erected before him. Gen. 28.18.