For he hath not] He proves again by another argument that we ought to obey Christ: Vers. 5 to wit, because the Father hath put the rule and highest government over the whole world into his hands: of which honour the Angels are uncapable. From whence it follows, that there is nothing in the Angels be it never so great that ought to hinder him who only is the highest, that he should not have ⟨p. 33⟩the sovereignty over all creatures. But it is needful in the first place that we examine the Psalm which he allegeth: because it seems he draweth the words thereof unfitly unto Christ. For may some say, Objection. David doth there recite the benefits which God showeth to mankind. And after he had considered of the power of God in the heavens, and in the stars, he comes in the next place to speak of men: concerning whom the wonderful bountifulness of Gods goodness doth especially appear. And therefore it should seem he speaks not of one man alone, but of all men in general. To which I answer, Answer. all this lets not but these sentences may be restrained to the person of Christ. I deny not but man from the beginning was set into the possession of the world, to the end he should have lordship over all the works of God: but he deserved by his transgression to be deprived, and dispossessed of all that rule and government. For it is the just punishment of ingratitude in a vassal, who holds all he hath of another, that his Lord whom he refuseth to acknowledge, or serve faithfully as he ought, should despoil him of all that right, and of all those benefits which were given him before. And therefore as soon as Adam turned away from God by his sin, he was worthily deprived of all the benefits he had received. Not that he lost the use, but because he could no longer lay claim unto them; himself having forsaken God the giver of them. And even concerning the use also, God would there should remain signs therein of this privation. As for example, how comes it to pass that the beasts do rise up in fierceness against us: and whereas they should fear our countenances, we fear them: so that some of them can never be brought into subjection, and those that be, it is with great difficulty for the most part? What is the reason that many of them are hurtful unto us so many ways?
FOr he hath not] He proues againe by another argument that wee ought to obey Christ: Vers. 5 to wit, because the Father hath put the rule and highest gouernment ouer the whole world into his hands: of which honour the Angels are vncapable. From whence it followes, that there is nothing in the Angels be it neuer so great that ought to hinder him who onely is the highest, that hee should not haue ⟨p. 33⟩the soueraigntie ouer all creatures. But it is needfull in the first place that we examine the Psalme which he alleageth: because it seemes he draweth the words thereof vnfitly vnto Christ. For may some say, Obiection. Dauid doth there recite the benefits which God sheweth to mankinde. And after he had considered of the power of God in the heauens, and in the starres, he comes in the next place to speake of men: concerning whom the wonderfull bountifulnes of Gods goodnes doth especially appeare. And therefore it should seeme he speakes not of one man alone, but of all men in generall. To which I answere, Answere. all this lets not but these sentences may be restrained to the person of Christ. I denie not but man from the beginning was set into the possession of the world, to the end hee should haue lordship ouer all the workes of God: but he deserued by his transgression to bee depriued, and dispossessed of al that rule and gouernment. For it is the iust punishment of ingratitude in a vassall, who holds all he hath of another, that his Lord whom he refuseth to acknowledge, or serue faithfully as hee ought, should dispoyle him of all that right, and of all those benefits which were giuen him before. And therefore as soone as Adam turned away from God by his sinne, he was worthely depriued of all the benefits he had receiued. Not that hee lost the vse, but because hee could no longer lay claime vnto them; himselfe hauing forsaken God the giuer of them. And euen concerning the vse also, God would there should remaine signes therein of this priuation. As for example, how comes it to passe that the beasts doe rise vp in fiercenes against vs: and wheras they should feare our countenances, we feare them: so that some of them can neuer be brought into subiection, and those that bee, it is with great difficultie for the most part? What is the reason that many of them are hurtfull vnto vs so many waies?
