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cessity requires it should be, he hath fully confirmed, that the "world to come" being one of the especial works of God, and not put into subjection to angels, is made subject to man; which was what he undertook to demonstrate.

To direct this testimony to its proper ends, and make way for its just application, he declares, negatively, unto whom it is not applicable; "but now we see not yet all things put under him." Man it was, concern

ing whom these words were spoken; "What is man?” A long space of time hath elapsed since the giving out this testimony, much longer since the creation of man, and yet all this while we see that all things are far enough from being put under his feet. 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, much less any individual mere man.

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 in subjection under him.

§6. These things being spoken indefinitely of man by the psalmist, the apostle in the application of them to his present purpose, proceeds to shew, positively, who it is that was especially intended, and in whom the words had their full accomplishment. "But, saith he, we see Jesus," &c. that is, it is Jesus concerning whom the psalmist spake; and in whom alone this testimony is verified. He was made lower than the angels; and he had all things put in subjection to him, These things, said he, we see; they are evident, nor can be denied while the gospel is acknowledged. Yet it was not on his own account, but "that he might suf

fer death;" which is farther explained by the addition of the cause and end of his suffering, "That he by the grace of God might taste of death for every man.” The words (δια το πάθημα τε θανατο) “for the suffering of death," intend the final cause of the humiliation of Christ; he was made low that he might suffer death; not the meritorious cause of his exaltation: for if they express his minoration itself, then the end of it is contained only in the close of the verse, that he "might taste of 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. This therefore is the import 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.'

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$7. The end then is "the suffering of death;" he was so humbled that he might suffer death. This yet more displeased the Jews; the necessity wherefore, he therefore more immediately proves; and proceeds to amplify that humiliation which he had before intimated; and that in four things:

1. In the impulsive and efficient cause of it. "That by the grace of God;" the gracious, free, sovereign purpose of the will of God suited to and arising from his natural goodness and benignity, mercy and compassion, exerting themselves therein. It was not out of any anger or displeasure of God against Jesus, in whom his soul was always pleased; not out of any disregard to him, whom he designed hereby to be crowned with glory and honor; but of his love, kindness, and goodness towards others, who could no otherwise be brought to glory.

2. In the manner of the death; (oxWS YEUGela Davals). "that he should taste of death;" so die as to experience the sorrows, bitterness, and penalties of death. To "taste of death," implies really to die; not in appearance or pretence, in opinion or shew, as some foolishly of old blasphemed about the death of Christ, which could have had no other fruit but a shadow of redemption. It is intimated, that there was bitterness in the death he underwent; himself compares it to a "cup." To "taste of death," is a Hebraism; and it compriseth also, to find out and experience what is in death. So that Christ by "tasting of death" had experience, knew what was in death, as threatened to sinners. He found out and understood what bitterness was in that cup wherein it was given him. When Agag thought he should escape a violent death by the sword, he thus expresseth his joy; 1 Sam. xv, 32, "Surely the bitterness of death is past," or taken away. Our Lord's conquest over death may be also intimated in this expression; for though the phrase be used concerning other persons also, yet as applied to him, the event sheweth, that it was only a thorough taste of it that he had, he neither was, nor could be detained under the power of it. And thus by the grace of God did he taste of death.

3. The end of this tasting of death it; was for others (UTEρ TVTOS.) The constant use of these words, "to die for another," imports 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 instead of the life of the sinner. Thus Christ tasted of death; he was by the grace and wisdom of God substituted as a mediator and surety (avTuxos) in their stead, (for whom he died,) to undergo the death

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which they should have undergone, that they might go free.

4. This dying of Christ is said to be (úñɛp rævtos) "for all." The word is either of the masculine or neuter gender; and is put for the plural, (Tavτv) by an enallage of number, "for all men," that is, all those many sons, which God by his death intended to bring into glory, ver. 10; those sanctified by him, whom he calls his brethren, ver. 10, 11; and children given him, ver. 13; whom by death he delivers from the fear of death, ver. 15; even all the seed of Abraham, ver. 16.

$8. In reply to any exceptions that might be urged against our interpretation, I grant that the psalmist's design, in general, is the goodness, kindness, love, and care of God towards mankind: but then it is in the special instance of the person of the Messiah alone, he undertakes to make good his assertion of mankind's pre-eminence. I also grant that he hath respect to the dignity and honor conferred on the first man at his creation; not directly and intentionally as his chief scope, but by way of allusion, as prefiguring and obscurely representing that great glory and honor, which mankind was to be advanced to in the person of the Messiah, of whom the whole psalm is prophetical. The general scope of the psalm will admit of no other interpretation. Now the object of the psalmist's admiration 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 any share or interest. There are not any words in the testimony that can properly be applied to, or verified in any other man. Not in Adam at his first creation; for how was he diminished and made less than angels, and therein depressed from another

state and condition, when, on the supposition, it was the first? Or how can this be said of mankind in general, or of believers in an especial sense? and how could this be spoken of them for a little while, seeing the nature of man in itself considered, is for ever beneath the angelical? Again; the world to come was never put in subjection to Adam, nor any other man, the man Christ Jesus excepted.

$9. Obs. 1. This is the great privilege of the gospel church, that it is made subject to, and immediately depends upon the Lord Jesus Christ, and not any other, angels or men.

1. The Lord Christ is our head. The several parts of his church were all scattered and disordered by sin, but are now all collected again, and brought into order under one head. Him hath he given to be "head over all things to the church." The whole sovereignty over all the creation that is committed to him, is only for this end, that he may be the more perfect head unto the church. What greater honor can we have, than to be freemen of the corporation whereof he is the head? than to be subjects of that kingdom of which he is the sovereign? What greater safety than to be inseparably united to him, who is invested with all power and authority over the whole creation of God, even every thing that may do us good or evil!

2. He is our only head. The church is so put in subjection under him, as not to be subject to any other. If any other were or might be such a head, they must be angels or men. As for angels, we have it here plainly testified, that the church "is not made subject" to 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 pretence thereunto. So doth Paul, 2 Cor. i, 24. "We have no do

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