Chapter 1

1 At sundrie times, and in diverse manners God spoke in the old time to our fathers by the Prophets: In these last daies he has spoken to us by his sonne,

2 Whom he has 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 onely shews that we ought to receive it with reuerence; but that we are wholy to stay our selues in it alone. Now to the end we may understand this the better, let us note the opposition of every member: First, to the Prophets he opposeth the sonne of God: to the fathers, we that have liued since Christs comming: Lastly, the diverse formes of speaking to the fathers; to that last reuelation which is now brought to us by Christ. And yet nevertheless this diversity, 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 the summe of this proposition, we will use this figure, ensuing: God spoke In olde time by the Prophets: — Now by his Sonne. Then to the Fathers: —But now to us. 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 to himselfe, and his word, which is the sure and vnchangeable truth, did speake both to them, and to us. But it shall not be amisse to note the difference betweene the fathers and us: for in olde time God framed his speech and style to them in another manner, and order, than he does now to us.

For first of all, they had the ministrie of the Prophets: but to us, he has ordained his own Sonne, for an Ambassadour. So then in this regard, our estate is better than theirs was. Secondly, Moses is reckoned among those Prophets; but, as in the number of them, which are far inferiour to the Sonne. Lastly, as concerning the manner of reuelation of the truth; we are also in it far before them. For the diversity of visions, and all the rest of that gouernment which was vnder the old Testament, was a signe to them, that their gouernment was not yet setled and established for ever, as it should be afterward, when things were to be reformed and setled wholly and perfectly. To this appertains that which follows: At sundrie times and in diverse manners God spoke, &c. for God would alwaies have held and continued one manner of proceeding to 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. Moreover I take these words, At sundrie times, and in diverse manners, so, as the first is to be referred to the diverse succession of times; for the Greeke word, to translate it word for word, signifies in many pieces: as it falleth out when they determine to speake more fully of a matter in time to come. By the second (in mine opinion) he signifies diversity, both in the forme and manner of speech.

When he says, that he has spoken to us in these last times, his meaning is, that we have no more occasion to hang in suspence, as though we had need to waite for some new reuelation. For the word which Christ has brought to us, 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 us to know to salvation. And in this sense, the Apostles doe take the last dayes, and the last times; which thing Paul also testifies, where he says that the ends of the world are come upon us, 1. Cor. 10.11. If so be then that God has now spoken once for all, in these last times; we for our parts ought to hearken to it, and not onely so, but in giuing eare to 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 us to understand. For first the Jews are greatly hindred, because they consider not that God has deferred the reuelation of the perfect doctrine to 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 received, yet an evil no lesse pernitious than the former has 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 has set us? Therefore even as the spirit of God in this place sommoneth all men to come to Christ: so also it forbids them to pass 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 has made heire of all things:]Verse 2 He decketh Christ with his praises, by it leading us to give him reuerence: for if the Father has subiected all things vnder him, then we also doubtless doe belong to his iurisdiction. And withall he shows that there is no good thing out of him, because he is the universal heire of the world. Oh how miserable and wretched are we then, if Christ inrich us not with his benefits! In the second place he addes, that this honor does of right belong to the sonne of God, to have authoritie over all things, because all things were created by him. Though I deny not but these two titles are attributed to Christ in diverse respects. For the world was created by him, because he is the eternall wisdome of God, which from the beginning of the world has been the disposer of all his workes. And from hence we may note the eternitie of Christ. For it is necessarie indeed that he should be before he could create the world. But if we seeke the length of time, we shall finde no beginning of it: now it does 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 used 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, John 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 nevertheless the distinction of the persons is to be noted not onely in regard of us, but even 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 whatever is essentiall in God, appertaines both to the Father, and to the Sonne: as likewise, that whatever simply appertaines to God, is common both to the one and to the other. And yet this hinders nothing at all, but that every person should have his proprietie.

Now the name heire is given to Christ manifested in the flesh, for in that he was made man, he by it clothed himselfe with our very nature: this right of being heire of the world was conferred to him, to this end that he by it might recouer that againe for us 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, and all his ofspring, not onely of Gods blessing, but of all good things themselues, therefore doe wee then begin by good right to enioy these blessings from God, when Jesus Christ who is the onely and universal heire, receiueth us to have communion with him. For for this cause is he become heire, to the end he might inrich us with his benefits. Yea the Apostle himselfe does 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 have translated of all things: the Greeke word might bee as well of all: and then it gives us to understand, that we ought to be subiect to Christ, because the Father has given us to him. But I rather interpret it of all things, and so it signifies 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. Who being the brightnes of the glorie, and the ingraued forme of his person, and bearing vp al things by his mightie word, has by himselfe purged our sinnes, and sits at the right hand of the maiestie in the highest places.

THese things are spoken partly of the divine 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 divinity: the words following likewise appertaine to his humanitie. Yet the whole verse containes nevertheless an high commendation of the dignitie and excellencie of Christ. Moreover, 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, unless we borrow some similitudes from them. It is needlesse therefore for us to stand to dispute over subtilly how the Sonne, who is of one essence with the Father, is called the brightnes of his glorie. Wee must confesse that that which 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 to God, to the end we might be taught by it what we are to seeke in Christ, and what profit he brings to us. For wee must know, that this place leades us not to the seeking out of vaine speculations; but to learne in it 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 to him. Doe wee heare then that the Sonne is called the brightnes of the glorie of his Father? Let us thus thinke then in our selues: the glorie of the Father is to us invisible, till such time as it shine foorth to us 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 us, till such time as he manifests the same to us in this ingraued forme of his image. They which thinke not of this relation, and that these things are attributed to Christ as in respect of us, doe dispute over subtilly, and to no purpose: because they understand not the meaning of the holy Apostle. For he does not here take upon him to show what likenes of the Father the Sonne has within himselfe: but as I have said, his meaning is to edifie our faith with fruite and profit: to the end we might learne that God is no otherwise manifested to us, but in Christ. For so infinite is that brightnes which is in the essence of God, that our eyes are dazeled with it, till such time as hee shineth to us in Christ: of which it follows, that unless God show us his brightnes in Christ, we shall be utterly blinded with the beholding of that light. And this indeed 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 have said. Thus then the Greeke word which is translated brightnes, signifies 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 a liuely forme of that substance which is hid and invisible. By the first word then we learne, that out of Christ we can finde no light but rather meere darknes. For although God be the only light, with which we must be enlightened, yet there is no other meanes by which he sheddeth the same into us, but by this splendancie of his Sonne, if I may so speake. By the second word we are admonished, that God is truly and fully known 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 says more: to wit, that the substance of the Father is as it were ingrauen in Christ. The Greeke word which I have translated substance (in it 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 has of his owne, is naturally ingrauen in the Sonne: so that whoever has the Sonne, hee has also all that which is in the Father. Thus the ancient Fathers who taught faithfully, doe use 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. Hillarie does every where take this word substance for person. Now although it bee not the Apostles purpose in this place to show what Christ is in himself, but such a one as he declares himselfe to us by effect: yet nevertheless hee does sufficiently refute the Arrians and Sabellians when he attributes that to Christ which onely 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 onely with the Father, and yet that there is a distinction nevertheless as touching the proprietie: so as both of them has his subsistence.

And bearing vp all things] Properly it is, bearing al things. But 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. Nevertheless when he says by his word, this may be expounded as well of the Father as of the Sonne: but because the second exposition is the more received, and agreeth very well to the scope of the text, I am content to satisfie my selfe in it. 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 has no color 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 use the word which is put here, that is, Rhema, but another, to wit, Logos. Therefore the word does here simply signifie to will: and the sense is, that Christ who conserues the world by his onely will, and as it were with his onely becke; nevertheless refused not to take upon 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: First, that Christ ought to bee heard aboue all others, because hee has the chiefe and soueraign[•] authoritie. Secondly, that in as much as by his death he has reconciled us to his Father, hee has by it put an end to the old sacrifices. Now where hee says, 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 by this he shows the difference betweene him and the Leuiticall Priests: for it was also said of them that they purged sinnes: but they borrowed this virtue 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 onely upon Christ.

And is set at the right hand.] As if he should say, after hee had obtained salvation for mankinde, he was received into the heauenly glorie, to the end he might gouerne all things. Now this is added, to show that the salvation which he has obtained is not temporarie. For otherwise it is our wont to measure his power by beholding of present things. He admonishes us 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 received, and exalted to this high and soueraigne degree of honor and rule: for the right hand is transferred to God by way of metaphor and similitude: otherwise he is not shut vp in any place; neither has he either right hand or left. When it is said therefore that Christ is set, it only signifies that kingdome which is given him by his father, and that power of which S. Paul makes mention, to wit, that at his name every knee shall bow, Phil. 2.10. Therefore 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 given over all things. And therefore it is added, of the maiestie, in the highest places: to signifie that Jesus Christ is placed in the highest throne, in which the maiestie of God shineth. Therefore as he ought to be loved for our redemption, so ought he to be adored in regard of this his Maiestie.

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

For to which of the Angels said he at any time,You art my sonne, this day begat I you? 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 thing familiarly known to the Jews, that the Law was given by Angels. They heard that which was written of them as touching their honor 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.

You 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 by it cause the limites of his kingdome to spread round about from one side to another, hee in it was a figure of this promise; I will give you the heathen for your inheritance. But what was this in respect of that large spreading of Christs kingdome, the bounds of which 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 has ingrauen his owne image. So that the name of Sonne, does appertaine onely to Christ by a speciall privilege: neither can it be transferred to any other whatever, but it shall be prophaned. For the Father has set his seale on him, and upon 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 upon which does he ground it to prove that Christ is more excellent than the Angels, but upon this that hee has the name 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 have said you are Gods, and you all are the children of the most high. Or as if the Prophet spoke not more honourably of Israel when hee calles him the first borne of God, Ierem. 31.9. for this title of sonne is every where attributed to him. Moreover, 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 to us 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 have a certaine taste of the divinity in the immortall blessednes. But when Dauid in the person of Christ calles himselfe the sonne of God simply without any addition, he in it notes out something more peculiar and excellent than all the honor 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 have 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, You art my sonne, are exclusiuely spoken of Christ, it also followes, that such honor 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 however the Sacraments are but dead things in themselues, yet nevertheless they are adorned with those titles which the Angels cannot attribute to themselues without sacriledge.

By this 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 us, who doe now acknowledge him to be the Sonne of God, since the Father has manifested him in the flesh. And therfore that same declaration of which 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 to men: and should not have come to light if the Father had not approoued the same by a manifest and visible reuelation of it.

Againe, I will be his father, &c.] In this second testimonie, that which we have noted ought also to have place: that is, however Salomon is here chiefly meant (who otherwise was lesse than the Angels) yet nevertheless 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 privilege hee is established Gods sonne, by the same privilege all others are shut out from hauing equall degree of honor 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 to him. On the contrarie, wee may see that Salomons kingdome was bounded within streight limits: and so far was it off from enduring long, that by and by after his death it was divided; 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. Moreover, 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 have coyned a new exposition: for this kinde of speech where they call Christ the sonne of Dauid, was usually received among the Jews.

Vers. And againe,Verse 6 when he brings in his first begotten sonne into the world, he says,And 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 upon it it followes that he is their head and Prince. Nevertheless, it should seeme that the Apostle does 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 whatever appertaines to God, does also by right appertaine to him; yet in so answering we should not satisfie all that might be obiected. For it were to small purpose to prove a doubtfull thing, if wee should ground our argument in this matter upon the common titles of God. For the question is of Christ manifested in the flesh. But to answere to the point, we must understand, that the Apostle expresly says that the holy Ghost spoke 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 to reioyce: neither does Dauid speake there to the Jews onely, but addresseth his speech to all the earth, even 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 does 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 with which Christ is sent (as you would say) to be put into the possession of his kingdome. Now what cause of joy would this kingdome bring, if so be it were not a kingdom of salvation to all the world, that is to the Gentiles as well as to the Jews? Therefore the Apostle speakes here very properly and to the purpose, when he says that Christ is brought into the world, to wit, because his comming to men is there described. Moreover, the Hebrue word Elohim, for which hee has here put Angels, does 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 universal joy to all the world.

Vers. And of the Angels he says he makes 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 does 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 says are made his messengers, in regard they runne as posts at his becke, and commandement: so that whenever hee causeth the earth to ring with his thunders, they show what readie and diligent servants they are to execute their charge enioyned them. But what does all this appertaine to the Angels? For answere, some take it to be spoken allegorically, as if the Apostle should expound the 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 even as Moses in the creation of the world recites onely the things which are to be perceiued by our senses, and yet nevertheless would that higher things should bee comprehended therewithall: so Dauid in this description of the world, and of nature, paints out to us as in a table that which we ought also to understand 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 to the Sonne he says, O God your throne is for ever,Verse 8 and ever: the scepter of your kingdome is a scepter of righteousnes.

9 You hast loved righteousnes, and hated iniquitie.Therefore God, even your God has annoynted you with the oyle of gladnes aboue your 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 in it: yet nevertheless wee must also confesse that that which is here said is so excellent, that it cannot wholy be found in Salomon. Now least the Jews 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, has established, and say, God has established your 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 this sentence with ripenes of judgment, 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 used which is common both to Angels and Iudges: for we shall not finde it in any place wherever, 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 ever, and ever, unless it bee the throne of God? The perpetuitie therefore of the kingdome is a certaine testimonie of the Divinity. Now in the next place, the scepter of Christs kingdome is called a scepter of righteousnes: of which there was some figure in Salomon, but very obscure: that is to wit, so far forth as he showed himselfe a just King and a louer of Equitie. But the righteousnes, and equitie of Christ his kingdome does far exceede: the reason is, because that by the Gospell which is a spirituall scepter he reformeth us according to the righteousnes of God. As much is to be said touching his love of righteousnes. For because he loueth it, therefore he causeth it to reigne in those that are his.

Therfore God, even your 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 has adopted us 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, every one according to our measure, as it is distributed; to some more, to some lesse. Moreover, he was annoynted for our sakes, to the end all of us 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 has received 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, unless in regard of his humane nature.

10 And you Lord,Verse 10 in the beginning hast established the earth, and the heauens are the workes of your hands.

11 They shall perish, but you doest remaine:and they all shall waxe old as does a garment.

12 As a vesture shalt you fold them vp, and they shall be changed: but you art the same, and your 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 of which he intreateth. For the question is not as touching the glorie of God, but of that which properly belongs and agreeth to Christ. Now there is no mention of Christ in this place, but the maiestie of God is rather set foorth simply to us in it. But although it bee granted that no mention at all is made in this Psalme of Christ: yet we may evidently perceiue that hee is so pointed out in it, that no man neede to doubt but that his kingdome is recommended as directly in it to us, as if it were vttered in plaine and expresse words. Therefore whatever is contained in it ought to be applied to the person of Christ. For whereas it is said in the former verses, You wilt arise and have compassion on Sion, that the Gentiles may feare your name, and all the Kings of the earth your glorie. And again, when the people shall be gathered together, and the kingdomes to serve the Lord. All this you know was not fulfilled but in Christ. Truly we shall but lose our labor to seek this God by whom all the world was vnited into one faith, and into one spirituall worship, unless 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 to him as is without change; by reason of which his Maiestie is exalted into the highest degree, and himselfe exempt out of the ranke of all creatures.

Now whereas Dauid says, that the heauens shall perish,some do resolue the meaning thus: if it please God it should so come to pass, to wit, that the heauens should perish: which sense if it stand for good, then nothing should be affirmed. But what neede have 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 serve, (the which they attend and waite for with no lesse desire then women in trauaile to be delivered) if there should be no change of them? And therefore the perpetuitie of Christ, which is heere magnified, brings singular consolation to the faithfull, of which 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 To which of the Angels also said he at any time, sit at my right hand till I make your enemies your footestoole?

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

HE yet againe extols the excellencie of Christ by another testimonie, to the end we might by it know how far 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 upon it follows that here is a newe kingdome, and a new priesthood, seeing one onely 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 given 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 to exercise his power, so as the Father raignes, and gouerns; yet by his hand. Now there is neuer a one among the angels, which has so excellent and high an office: and therfore it followes that Christ is far more excellent than they all.

Till I make your enemies your footestoole. Because Christ is neuer without enemies which fight against his kingdome, it seemes not altogether out of danger: especially if we looke upon those who endeauour with might and maine to ouerthrow it, for as they have great power and force, so they want no subtiltie, nor politique deuises, but have 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 onely, looke upon the little flocke of Christ, wee shall thinke ever and anon that his kingdome is readie to fall to the ground. But this promise dispossesseth us 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 vnder his feete. It is profitable therefore for us to note these two things. First, that the kingdome of Christ as long as it is in this world shall neuer be in rest and quiet, but shall have many aduersaries which will molest and trouble it: Secondly, let the enemies plot and conspire what they can, 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 vnder his feete, that wil not submit themselues as subiects vnder his Imperiall gouernment.

Now if it be demanded, whether the kingdome of Christ shall end after he has 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 to us in the 15. to the Corinth. For we must understand that God, who now will be onely known in Christ, shall then appeare to us in himselfe. Christ indeed shall still continue the head both of men and Angels, but yet so, that his honor shall be no way diminished by it. Now they that would be further resolued as touching this question, let them have recourse to that which I have written upon 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 understood. True it is, that in calling them spirits, you may in it see a title of great excellencie. For in this respect they are aduanced far 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 does he yet further declare when he says, 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 service which God enioynes the Angels: yet nevertheless in as much as they serve; it by it appeares that they are too inferiour to be compared with Christ, Obiect. who is Lord over all. If any shall obiect that Christ is also called a servant and minister in many places, and not onely Gods servant, 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 nevertheless remaines entire and whole to him. Now the Angels on the contrarie, are created to the end they should serve; 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. Moreover Christ is so a minister or servant, that it derogates nothing at all from his Emperiall maiestie, no not in the flesh. Now the faithfull receive from hence a very singular consolation, when they heare that the heauenly armies are given them for their ministers and servants, to procure their safetie and salvation. For is it not a wonderful pledge of Gods love towards us, to know that they are incessantly imployed for our protection? from this also proceedes a singular confirmation of our faith: to wit, that our salvation beeing fortified with such helpes, is out of danger.

God therefore does provide exceeding carefull for our weaknesse, when he gives us such helpers which are readie with us to resist Satan, and doe every way imploy their power and diligence to maintaine and defend us. But this benefit is proper onely to the elect of God: and therefore if we would that Gods Angels should be ours, let us looke that we be the members of Christ. Some examples and testimonies might be brought indeed to show how the Angels have beene sent sometime to attend upon 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 of it, the Lord aduanced the salvation 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 us being banished by our sinnes, out of the kingdome of God, we have 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 Jacob saw in a vision erected before him. Gen. 28.18.