A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

VERSE. 9.

TO that he answers. 1. Though we see it not, yet all things may be subject to him: we see not God; yet there is a God: we see not our owne soule: yet we have a soule. Here it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: there is a difference betweene videre and cernere: wee doe discerne so as it cannot be denied: a man may see a thing and yet not discerne it.

2 He answers it by a distinction of submission, or subjection. The one is externall, conspicuous to the eye of the world: the other internall, seene by the eye of faith. Christ's kingdome is not of this world; it is not temporall, but spirituall: all things are subdued to him, though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time. A Beareheard may have a Beare under his rule and authority, though he suffer him now and then to range abroad: so hath Christ the Devill. Yet we see Iesus, that was made a little lower than the Angels, through the suffering of death, to be crowned with glory and honor.

These words, [Through the suffering of death,] may be referred to that which goes before, or followes after: after he had suffered death, he was crowned with glory, as Phil. 2.9.

But rather refer them to the former: he was made a little lower than the Angels through suffering of death. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little while: refer it to the time, that is, during his death, passion,* 1.1 continuance in the grave 3. dayes, and 3. nights: all this while he was inferior to the

Angels: not at the time he lived upon the earth; for Mat. 4.11. The Angels Ministred to him as servants to their Lord. But in his Passion, and Death, the Deity withdrew his power, and the humani∣ty was left alone: then he was lower than the Angels: the Angels are immortall, and dye not; Christ was mortall, and died: in that respect he was inferior to them.

But he was afterwards exalted to all glory and dignity, placed at the right hand of God, and so superior to the Angels.

We that are the faithfull, see him crowned with glory and ho∣nour; in that he raised up himselfe from the dead, ascended into heaven in a cloud in the sight of his Disciples, the Angels attending on him; in that Stephen saw him sitting at the right-hand of God; in that he sent downe the Holy Ghost from heaven, and by a few simple men to look to, through the preaching of the Gospell con∣quered all the world. We may all see him crowned with glory and honour. Thus he is higher than the Angels, though through the suffering of death, he was for a time lower than they: Christ truly suffered death, not phantastically, in a phantasticall body, as the Manichees and Apollinarists dreamed; he felt and indured the bitter pangs of death.

Which is illustrated by two causes, the efficient, and finall: the efficient, is the grace, love, and mercy of God, Iohn 3.16. the finall, that as much as lay in Christ, all men might be saved.

CHRIST's death was sufficient for all, 1 Tim. 2.4. effectuall only to them that beleeve, Isay 9.6. Mat. 26.28. Physick is offered to many sicke Patients, that may doe them good, if they will re∣ceive it: but many are so froward that they will none of it: the fault why they doe not recover, is not in the physicke, nor in the Physitian, but in themselves: so CHRIST offers the sove∣raigne medicine of salvation, purchased by his death, to all: but some reject it, and will not beleeve it can save them. It is effectu∣all for all those that be sanctified, that be his brethren, as it is ex∣pounded afterwards.

Whereas it is said, that Christ tasted death, therein he dealt as the Physitian doth: he needs not the physike prepared for his pati∣ents; yet the better to induce them to take it, he tastes of it him∣selfe before their eyes. So death belonged not to Christ, because he had no sinne: yet he would taste of it, that we might be more wil∣ling to taste and drink of that cup. The Metaphor must not be pres∣sed too farre: as if Christ did but sip and taste of the cup of death; as a man tastes vinegar, but drinkes not of it: for he swallowed it up quite, 1 Cor. 15.54.

It is a borrowed speech. Death is resembled to a cup whereof CHRIST did taste: let this cup passe from me. This hath reference to the time that hee continued in death, not to the sharpenesse of his death.

They that taste of a thing, tarry not long at it, their lips are quickly removed from it: so CHRIST did not continue long

in death, not past three dayes and three nights: hee did but tast as it were of it, and so away: yet he truly dyed, and it was a most bit∣ter taste to him.

Thus the tasting of death was no dishonour, but an honour to Christ.

By it hee brought many to eternall life: for all that hee is a∣bove the Angels, and all other creatures whatsoever.

CHRIST hath tasted of death before us: therefore let not us that be Christians, be too much afraid of death. There is a potion brought to a sicke Patient, which the eye loathes, and the mouth distasts. The poore sick man is loath to drinke of it, the Physitian takes it into his hand, tasts of it before his eyes: by that he is encou∣raged to receive it: so is it with us, death is a sowre cup, which na∣ture abhorreth: we are all unwilling naturally to drink of it; but for so much as Christ our loving and heavenly Physitian hath tasted of it before hand, let us not be afraid of it. The godliest men in the world cannot but in some measure feare death; Christ feared it, Et non est fortior miles quàm Imperator: yet let this be as Sugar to sweeten this bitter Cup to us; CHRIST tasted of it, and over∣came it: so shall wee doe by his vertue and power. As after the receit of a purgation, the body is the better, more sound than before: so after we have drunk this bitter Cup, of Death, both in soule and body we shall be the better, farre more glorious than before: there∣fore let us be willing, whensoever it shall seeme good to the Lord for us to taste it.

All of us should have died eternally: At what time thou eatest thereof, thou shalt dye, both thou, and all thy posterity. Wee should have trodden the Winepresse of GOD's wrath, and beene tormented with the Devill and his angels, in the lake that burneth with fire and brimstone for ever: but CHRIST hath tasted death for us all.

O the wonderfull and unspeakable love of Christ! as if a com∣pany of Traytors were going to the Scaffold to be executed; the Kings Sonne should step forth to dye for them: what an admirable thing were that! We by nature are enemies to God, traytors to his Majestie: the Son of the King of Kings comes from heaven and dies for us. Is not this to be admired of us all? scarce will any dye for a righteous man; we were unholy, unrighteous, defiled with the scab of sin, in soule and body; yet the Lord Iesus died for us. Life is sweet: who will dye for his friend? but will any dye for his enemy? The consideration of the death of Christ, should occupie our mindes continually: we should ever be thinking of it: it should cause us to be alwayes singing of that song, Worthy is the Lambe that was killed for us, to receive all honour, &c.

But why did Christ tast death for us? what moved God to send his Son to dye for us? Surely his owne grace, mercy, and favour: eter∣nall life is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So God loved the world, that he gave, &c.

There was no goodnes in us, that might procure Christ to die for us:

no praevisa opera, nor praevisa fides: it is the grace of God, that we are preserved from eternall death: by grace ye are saved, not by workes. Let us not part stakes with the Lord, give halfe to our selves, and halfe to him: but let us ascribe the whole praise of our salvation to the grace of God alone: not to us, O Lord, not to us, but to thy owne name, and mercy, in thy Sonne Christ Iesus, be given all praise for ever and ever.

Notes

• * 1.1

  Act 5.34.