A Short Explanation of Hebrews, Chapter 2
The Summe of Chap. II.
FRom the former Doctrine hee inferreth; seeing Christ is so glorious, let his Gospell bee steadfastlie believed, Vers. 1. For if the disobedience of the Law, given by the Ministerie of Angels, was punished, Vers. 2. Farre more the disobedience of the Gospell, so gloriouslie confirmed, Vers. 3.4. For Christ is greater than the Angels, even as Man, and hath all thinges in subjection to him, Vers. 5. As David witnesseth, speaking of elected Men, with their Head, the Man Christ, Vers. 6.7.8. And, albeit wee see not that subjection yet fullie accomplished, Vers. 8. Yet it is begun in Christ's personall exaltation. And, for his short humiliation, vnderunder the estate of Angels, by suffering, wee must not stumble: For, it is both glorious to himselfe, and profitable for vsus, Vers. 9. For, God's glorie requyred, that our salvation should bee wrought by sufferinges of the Mediator, Vers. 10. And, to this ende hee behoved to bee part-taker of our nature, as was foretolde, Vers. 11.12.13. That hee might take on our due punishment; that is, Death, Vers. 14. And deliver his owne from the feare thereof, Vers. 15. And herein wee hauehave a Priviledge aboue the Angels, in that hee tooke on our nature, and not theirs, Vers. 16. And, by his sufferinges, a ground of so much greater Comfort in Him, Vers. 17.18.
The Doctrine of Chap. II.
Vers. 1. Therefore, wee ought to giuegive the more earnest heede to the thinges which wee hauehave heard; lest at anie tyme wee should let them slip.
1. THerefore, wee ought to giuegive heede, &c.] From the Excellencie of Christ's Person, hee vrgeth the Beliefe of his Doctrine. THEN, 1. CHRIST must bee esteemed of, as becommeth the Excellencie of His Person. 2. The way howe CHRIST will bee respected of vsus, is by respecting His Doctrine. And the Excellencie of His Person, should procure our reverend receiving of His Word, and steadfast holding of it.
2. Hee will hauehave vsus to take heede, lest wee should let it slip. The word is borrowed from rent and leking Vessels, or sandie ground. THEN, 1. The Gospell is a precious Liquor, worthie to bee well keeped. And wee, of our selues, are as rent Vessels, readie to let it slip, when wee hauehave heard it; or lyke sandie ground, which keepeth not the rayne.
3. For this wee ought to giuegive the more earnest heede.] THEN, The Conscience of the worth of CHRIST, and His Gospell, and of our owne vnfitnesse to retayne it, should sharpen our Vigilancie, and Attendance, to keepe it: else, wee will doubtlesse let it slip.
4. Hee sayeth not, lest shortlie; but, lest at anie tyme.] THEN, It is not sufficient to belieue the Word for a whyle, and for a whyle to remember it: but wee must gripe it so, as never to quyte i… by misregarde, or misbeliefe. For, Fayth, and louelove of the Trueth, is the good memorie that speciallie hee requyreth heere.
Vers. 2. For, if the word spoken by Angels, was steadfast, and everie transgression, and disobedience, received a just recompence of reward.
1. HEe reasoneth from the Law spoken by Angels. THEN, The Angels were employed in giving of the Law; they did blow the Trumpet; they, from GOD, vttered the Word to Moses.
2. The word spoken by them, was steadfast.] THEN, What GOD delivereth by the Ministerie of Messengers, is authorized, and ratified, by GOD.
3. Everie transgression was punished. THEN, The punishment of transgressours of His Law, is a proofe of GOD'S authorizing the Doctrine.
4. Hee calleth the Punishment, a just Recompense.] THEN, There is no evill befalleth sinners, more than they doe deserue: None hath cause to complayne of injustice.
Vers. 3. How shall wee escape, if wee neglect so great Salvation, which, at the first, began to bee spoken by the LORD, and was confirmed vntounto vsus, by them that heard Him.
1. HOw shall wee escape?] The Apostle joyneth himselfe with them in the Threatning. THEN, So should Preachers threaten their people, as willing to vnderlye the same punishment, except they flee the sinne, for which they threaten others.
2. Hee reasoneth from the punishment of the Law breaking, to proue the punishment of misbelieving the Gospell. THEN, 1. The not-embracing of the Gospell, is a greater sinne, than the breach of the Law. The despysing of Forgiuenesse, is much worse nor the making of the fault. 2. Examples of judgement vponupon Transgressours of the Law, are Evidences of greater judgementes to come on the misregarders of the Gospell.
3. Hee calleth the Gospell, so great a Salvation; because of the free Offer of Remission of sinnes, and eternall Lyfe, in it. THEN, The greatnesse of the Benefit to bee gotten by the Gospell, aggreageth the sinne of the misregarders of it.
4. Hee sayeth not, If wee reject, denye, or persecute the Gospell; but, if wee neglect.] THEN, The neglect of the Doctrine of the Gospell, the carelesse receiving of it, the not-studying to know it, is sufficient to draw downe heavier judgementes, than ever fell on the breakers of the Law; albeit a man bee not an VnderUnder-myner, or open Enemie, to the Gospell.
5. Hee descrybeth the Gospell, to bee that Doctrine which Christ himselfe preached, and his Apostles, from him. THEN, Wee are not bound to belieue anie more for Gospell, than that which is made cleare vntounto vsus by His Apostles word. And the misregarding of other doctrine, which is not conveyed so from Him, falleth not vnderunder the Threatning.
6. Hee marketh the Apostles certayntie, of what they hauehave delivered vntounto vsus, in that they were eare-witnesses of his Doctrine. THEN, The more certayntie the Apostles had from Christ of their Doctrine, the surer is the ground-worke of our Beliefe, and the greater is the contempt done to Christ in their Message, by vnbeliefe.
Vers. 4. GOD also bearing them witnesse, both with Signes and Wonders, and with diverse Miracles, and Giftes of the holie Ghost, according to His owne Will?
1. HEe sayeth, GOD bare witnesse to the Apostles Doctrine, by Signes and Wonders. THEN, 1. What the Apostles hauehave spoken from CHRIST, they spake not alone, but GOD with them, witnessed with them. 2. The proper vse of Miracles, and extraordinarie Giftes powred out in the Apostolicke tymes, was to testifie, that the Apostles doctrine was divine Truth. Those, then, must bee lying wonders, which are alleadged for confirming anie doctrine beside theirs.
2. The distribution of the Giftes of the holie Ghost, was according to his owne will; not as possiblie the Apostles would hauehave carved, eyther to themselues, or others, in the nature of the gift, or measure of it. THEN, The Apostles were so employed in the working of Miracles, as it was evident, even then, that not they, but GOD was the Worker of them, whyle He was seene to follow His own Will therein; and not man's carving, in distributing His Giftes. And, the more GOD'S over-ruling Will was seene in the Miracles then, the more confirmation hauehave we of that Doctrine now.
Vers. 5. For, vntounto the Angels hath Hee not put in subjection the Worlde to come, whereof wee speake.
1. HEe calleth the Worlde vnderunder the Kingdome of the Messias, The Worlde to come: first, to put a difference betwixt the estate of the World considered as vnderunder Sinne, and vnderunder the Messias. For, as it is vnderunder Sinne, it is sayde of it, Olde thinges are past away, 2. COR. 5.27. Es. 43.19. The creature is waxing olde, and running to ruine. But vnderunder the Messias it is sayd of it, Beholde, I make all thinges new, 2. COR. 5.17. The creature is lifting vp its head, and wayting for the day of liberation from Vanitie, and the manifestation of the Sonnes of GOD, ROM. 8.19. THEN, The Kingdome of the Messias maketh another Worlde, in effect, of that which was of olde; changing the holding, and nature, and vse, of all thinges, to His Subjectes. For, a man, ere hee come in to Christ, is GOD'S enemie; and to him all thinges in the worlde are enemies, the Hoste and Souldiours of his dreadfull Iudge. But, after a man is made Christ's Subject, they turne all to bee his Friendes, and his Father's Servantes, working altogether for his good. That is another, and a New Worlde indeede.
2. Next, it ie called the Worlde to come; because, albeit this change began with the worke of Grace, before Christ came, yet was it nothing in comparison of the Worlde to come, vnderunder the Messias. And, that which is now vnderunder the Gospell, is little or nothing, in comparison of that Glorious Change of the nature and vse of all thinges, vntounto Christ's Subjectes, which is to bee revealed at his last comming. THEN, Whatsoever thing wee hauehave hitherto found to our good, since wee knew Christ, it is but little to what shall bee: our Worlde is but to come, 1. COR. 15.19.
3. The Worlde is put in subjection to Christ, that bee may dispose of it at his pleasure. THEN, Christ is twyse Soveraygne LORD of the Worlde: once▪ as Creator; agayne, as Mediator, in his Manhead, to make all the ereatures in Heaven and Earth serue, …ill they, will they, to farther the worke of full Redemption, vvhichwhich Hee hath vndertaken.
4. Hee excludeth the Angels from this honour. THEN, In Christ's Kingdome the Angels are in subjection to Christ, for the good of his Subjectes, no lesse nor Sheepe and Oxen, as the Psalme sayeth; and not to bee adored with him, as Soveraygnes, over vsus.
Vers. 6. But one, in a certayne place, testified, saying, What is Man, that Thou art myndfull of him? or, the sonne of Man, that Thou visitest him?
Vers. 7. Thou madest him a little lower than the Angels: Thou crownedst him with Glorie and Honour; and didst set him over the works of Thyne Handes.
1. BEeing to proue, by Scripture, his purpose, bee citeth neyther Booke, nor Chapter, but the words which are of the eyght Psalme, and fourth Verse.
THEN, The Apostle will hauehave the Church so well acquaynted with Text of Scripture, that at the hearing of the wordes, they might know where it is written, though neyther Booke nor Verse were cited.
2. The Prophet looking on Man, even on Christ's Manhead, wherein hee was humbled, hee wondereth to see man's nature so highlie dignified, aboue all creatures. THEN, 1. The basenesse of man's naturall being, compared with other more glorious creatures, maketh GOD'S louelove to vsus aboue all other creatures▪ so much the more wonderfull. 2. Christ's Humiliation, and Exaltation, were both fore-seene, and revealed, by the Prophets.
Vers. 8. Thou hast put all things in subjection vnderunder his feete. For, in that Hee put all in subjection vnderunder him, Hee left nothing that is not put vnderunder him. But nowe wee see not yet all things put vnderunder him.
1. HEe proveth, that Angels are in subjection to Christ, because the Text of the Psalme sayeth, All is put in subjection: and so neyther Angels, nor other creatures, are excepted. THEN, 1. For vnderstanding of the meaning of Scripture, it is necessarie to consider, not onlie what it sayeth expresslie, but also what it sayeth by consequence of sound reason. 2. And, whatsoever is rightlie deduced by evidence of sound reason of the wordes of Scripture, is the meaning of the Scripture, as if it were spoken expresselie.
2. Hee sayeth, There is nothing left that is not put vnderunder Christ. THEN, Not good Angels onlie, but all Spirites, and all that they can doe also, are subject to Christ; and hee can make them, …ill they, will they, contribute to the furtherance of his owne Purpose, for the good of his Subjects, and hurt of his foes.
3. Because Christ's enemies are still troubling his Kingdome, hee moveth a doubt, saying, Wee see not yet all thinges put vnderunder him. THEN, 1. The troubles of Christ's Subjectes, hinder the naturall mynde to perceaue the Glorie of Christ's Advancement. 2. Carnall reason, the proctor of miss-beliefe, will admit no more of Divine Trueth, nor it is capable of, by sense.
Vers. 9. But wee see IESVS, who was made a little lower than the Angels: for the suffering of Death, crowned with Glorie and Honour; that Hee, by the Grace of GOD, should taste Death for everie man.
1. HEe answereth the doubt, saying, Wee see IESVS crowned with Glorie and Honour: and so a course taken for putting all that oppose him, farther and farther vnderunder him. THEN, …. The subjection of all thinges to Christ's Throne, can not bee seene, but in the Exaltation of his Person. 2. When wee see his Person exalted, to such high Dignitie in Heaven, it is easie to see him put all at vnderunder that ryseth vp agaynst him. 3. That which may bee taken vp of Christ, partlie by his Word and Doctrine, partlie by his miraculous Workes, and extraordinarie Giftes of the Spirit, powred out vponupon the Primitiue Church, partlie by his ordinarie and powerfull working vponupon the Soules of his owne, since that tyme, vntounto this day, humbling and comforting, changing and reforming, mens heartes and lyues: I say, these Evidences of his power, doe make a spirituall Eye, in a manner, to see IESVS, the Worker of these Workes, crowned with Glorie and Honour.
2. Hee meeteth another doubt, arysing from the abasement of Christ, in his Sufferinges, and Death; to which hee answereth in the wordes of the Psalme: first▪ that it was fore-tolde in that same Psalme, that he was to bee made, for a little, lower than the Angels; to wit, by suffering of Death. THEN, 1. The Crosse of Christ, is a readie stumbling Blocke, for a carnall mynde: else, what needed the removing of the scandall? 2. It is true, indeede, Christ, in his Himiliation, was abased vnderunder the Angels, and emptied. 3. This abasement was but a little, and for a short tyme. 4. It was fore-tolde in the Psalme that speaketh of his Exaltation. 5. If wee looke to the Scripture fore-telling, wee shall not stumble at Christ's Humiliation.
3. Hee giveth a farther answere, by showing the …de of Christ's Suffering, to bee for our cause, in the favour of GOD to vsus, That hee should, by the Grace of GOD, taste Death, for everie one of vsus.
THEN, 1. Christ's suffering was not for his owne deserving, but for ours; and, therefore, should bee glorious in our eyes. 2. Everie Believer, and elect soule, hath interest in that Death of his: and so everie man bound to louelove him, and magnifie him, for it, and to applye the fruite of it to himselfe. 3. This death was but a tasting of death, because hee continued but a short tyme vnderunder it: for, his short suffering was so precious, that hee could not bee holden by the Sorrowes of Death; but Death, for a little, was sufficient: and, therefore, should diminish no man's esteemation of him. 4. It was by the Grace of GOD that his death, for a short, should stand for our Eternall: and, therefore, gracious, and glorious, should these his sufferinges bee esteemed by vsus.
Vers. 10. For, it became Him, for whom are all thinges, and by whome are all thinges, in bringing manie Sonnes vntounto Glorie, to make the Captayne of their Salvation perfect through Sufferinges.
1. ANother reason of Christ's Suffering. This way of our saving by Christ's Sufferinges, made for the Glorie of GOD, and our Good.
THEN, When the reasons of Christ's death are seene, the scandall of his Crosse ceaseth.
2. There is a worke to doe heere; A great manie of Sonnes to bee brought to Glorie.
THEN, 1. All the Elect, and saved soules, are in the ranke of Children. 2. Albeit they bee few in comparison of the worlde, yet are they, manie of them, all together. 3. There is not one of them all, who can goe to Heaven, or Salvation, but by Christ's leading, and conduct.
3. The Captayne of their Salvation must bee made perfect, through suffering. THEN, 1. How perfect soever Christ bee in himselfe, yet before his suffering hee lacked one thing, which his Office, towardes vsus, requyred; to wit, experimentall suffering of such sorrowes as his souldiours and followers are subject vntounto. 2. When his sufferinges were ended, hee was perfectlie sitted to comfort vsus, seeing hee found our sorrowes in himselfe sometyme.
4. Hee sayeth, it became GOD, for whom, and by whom, are all thinges, that the matter should bee so brought about. THEN, 1. All thinges are for God's Glorie at the ende: and so should the manner of our salvation bee also. 2. All things are by God's Hand and Power brought about: and reason too, that hee dispose of the meanes of our salvation, as hee pleaseth. 3. This way became God most of anie: It brought him greatest Glorie, by the shame, sorrow, and death, of one, to bring Glorie, and joye, and Lyfe, to manie.
Vers. 11. For, both Hee that sanctifieth, and they who are sanctified, are all of one: For which cause Hee is not ashamed to call them Brethren.
1. IF anie should farther aske, how could hee die? or, how could Iustice accept him in our stead? bee answereth, Because hee is one of our kynde, and nature. THEN, 1. There is a naturall Band betwixt Christ and his Followers. They are of the same stocke, of the same naturall substance. 2. Christ's naturall Band with vsus, maketh him a direct entresse to redeeme vsus.
2. Hee calleth Christ, him that sanctifieth; and the Believers, they who are sanctified.]
THEN, 1. The Band of nature betwixt Christ and men, is reckoned vntounto those onlie who are sanctified: with none other will Christ reckon Kinred. 2. Therefore, they must studie to Holinesse, that would clayme Kinred to Christ. 3. The sanctification which it behoveth vsus to hauehave, must proceede from Christ: no holinesse, vntill a man be in him.
3. Hee sayeth, Christ is not ashamed to call the Sanctified, Brethren.] THEN ▪ 1. As Christ hath dimitted himselfe to our nature, so also to the styles of consanguinitie with vsus. 2. Christ is as kyndlie affectioned to his Followers, as ever Brother was to another: hee will not misken his owne, albeit vnworthie. 3. That which may serue to our glorie and comfort, Christ will thinke it no disgrace to himselfe.
Verse. 12. Saying, I will declare Thy Name vntounto my Brethren: In the midst of the Church will I sing Prayse vntounto Thee.
HEe proveth that hee calleth vsus Brethren from PSAL. 22. Vers. 22. The Messias, there, taketh vponupon him, to preach to Men, and to prayse the Father. THEN, 1. With our nature, Christ tooke on also the Yoke of the Exercyses of Religion. 2. Hee joyneth with vsus, in the Discharge of them. 3. Hee is first in the Exercyse: not onelie because hee discharged them in his owne proper person; but also because still by his Spirit, where two or three are gathered together in his Name, hee is in the midst of them; moving, and moderating, the Spirites of his owne delectable Organes.
Vers. 13. And agayne, I will put my trust in Him. And agayne, Beholde, I, and the Children which GOD hath given mee.
1. THE next proofe is from PSAL. 18. Vers. 2. Where Christ, vnderunder the type of David, promiseth to belieue in the Father.
THEN, 1. Christ is one of the number of Believers, one of the Covenant of Grace, confederate by Faith: and, therefore, hee behoved to bee a man to this ende. 2. Then hauehave wee, in the sense of our vnbeliefe, the comfort of the soundnesse and strength of Christ's believing, as well as of his other Perfections.
2. The third proofe is from ISAY 8. Vers. 18. Wherein Christ, vnderunder the type of the Prophet Isaiah, presenteth himselfe, with his chosen Childrē, before the Father. THEN, 1. Christ is our Father also, and wee his Children. 2. Wee are given to him of the Father. 3. Wee are not presented before the Father, without our Mediator Christ. 4. Christ, and wee his little ones, joyned together, and separated from the worlde, are a pleasant sight, for the Father to beholde.
Vers. 14. Forasmuch, then, as the Children are part-takers of flesh & blood; Hee also Himselfe lykewyse tooke part of the same; that through death, Hee might destroy him that had the power of death; that is, the Devill.
1. HEe giveth farther reasons of his Incarnation. And first, hee behoved by death to destroy the Devill, that had the power of Death: and so behoved to bee a Man, that hee might die.
THEN, 1. Sinners, without Christ, are vnderunder the sentence of death, temporall, and eternall. 2. Satan hath power of Death, as the Burrio hath power over the Pitte and Gallowes, at death to take them away to torment, who are not delivered from his power. 3. Christ hath destroyed Satan's power, and tyrannie, in this poynt, in behalfe of all his Elect, and true Believers. 4. The way how Christ hath overcome Satan, is, by his owne death, ransoming his owne. 5. Frae death behoved to bee the way, it behoved also Christ to bee a mortall man, as well as God, that hee might die.
2. Agayne hee sayeth, Christ tooke parte of flesh and blood with the Children: that is, with the Elect given to him.] THEN, 1. LoueLove to the Elect, made the Sonne of GOD come downe, and make himselfe a Man also. 2. CHRIST, in his humane nature, is as kyndlie a Man, as anie of the Elect; having flesh, and blood, and bones, as well as wee. His flesh and blood is not onelie lyke to ours; but is a parte of our substance; who is come of the same stocke of Adam and Eue, as surelie as ours: and not made eyther by creation of nothing, or by transsubstantion of some other thing, than our substance.
Vers. 15. And deliver them, who through feare of death, were all their lyfe tyme subject to bondage.
ANother Fruit of Christ's death, is the deliverie of Believers, from the bondage of the feare of death, wherein they doe lye before Beliefe.
THEN, 1. There is a naturall feare of Death, and the Devill, and Hell, rooted in all men, all wayes: albeit not aye felt, yet easilie wakened. 2. This Feare putteth Men in bondage, that they dare not meditate on Death, or GOD'S Iudgement, or Hell, as deserved by themselues. 3. CHRIST'S death delivereth his Subjects from the danger of this evill, and from the bondage of this feare also. 4. None but a Chylde of Christ's, can hauehave solide and true Cowrage agaynst Death: neyther is there a Free Man in the worlde, except true Christians.
Vers. 16. For, verilie, Hee tooke not on Him the nature of Angels: But Hee tooke on Him the seed of Abraham.
HEe insisteth in the Doctrine of Christ's Incarnation, because it is the ground of all our Comfort; and secludeth the Angels from such a honour, as wee hauehave there-by. The Sonne of God tooke on him the seede of Abraham, and not the nature of Angels, sayeth the Apostle. THEN, 1. CHRIST hath his proper subsistance, and beeing, in himselfe, before the Incarnation; even his owne Divine nature, with personall properties existing: For, hee is the Sonne of GOD, the second person of the Godhead, before hee tooke on our nature. 2. Hee choosed to assume our nature, for our deliverie; and not the Angels nature, for deliverie of such as were fallen of their kynde. 3. The nature that hee taketh on, is Man's verie nature▪ the seede of Abraham. 4. Hee preventeth the personall subsistance of our nature; hee assumeth the seede of Abraham. 5. Hee maketh an Vnion of our nature, with his Divine Nature. 6. The way of making the Vnion, is ASSVMPTION, or TAKING of our nature vntounto his owne; whereby, remayning the same which hee was before; to wit, The sonne of GOD, hee joyneth our nature to himselfe, and becōmeth what hee was not before; to wit, the Sonne of Man. 7. Hee assumeth the seed of ABRAHAM, that he may bee knowne to be no other, but the same Messias, which was promised by the Prophets, to the Fathers. 8. When hee hath assumed Man's nature, to His Owne Divine Nature. Hee remayneth the same HEE that Hee was before, still one person. So CHRIST IESVS is the promised Messias; the second person of the Godhead; verie God from everlasting, and verie Man since the conception of the Virgine Marie: before his Incarnation, having onelie his owne Divine Nature in his person; but now, since that tyme, having our nature also, personallie vnited with his Divine Nature, so to remayne, both God and Man in one person, for our good, for ever.
Vers. 17. Wherefore, in all thinges, it behooved Him to bee made lyke vntounto His Brethren; that Hee might bee a mercifull and faythfull high Priest, in thinges pertayning to GOD; to make reconciliation for the sinnes of the people.
HEe concludeth, That Christ behooved to partake both of our nature, and punishment, or miserie; that wee might ceceaue the more good of Him.
1. First, hee sayeth, Hee behooved to bee lyke his Brethren in all thinges: that is, for substance of nature, for naturall properties, for sinnelesse infirmiteis, for fellowship in Temptations, and miseries, and in all thinges whatsoever our Good did requyre his making like vntounto vsus. THEN, 1. They who imagine, and worship a Christ, not lyke to vsus in all these thinges, wherein the Scripture pronounceth him lyke vntounto vsus, doe misstake the true Christ, and worship a false. 2. It is verie necessarie that wee conceaue rightlie of Christ's person, seeing the Scripture doeth presse the knowledge thereof vponupon vsus, so particularlie.
2. Hee showeth the ende of his conforming himselfe vntounto vsus, to bee, That hee might bee a faythfull and mercifull high Priest. THEN, 1. As Christ tooke on our nature; so, in our nature, hee tooke on a speciall Office of Priesthoode, to doe vsus good. 2. In this his Office, hee is faythfull, and will neglect nothing, night nor day, that may helpe vsus. 3. In our slippes, and over-sightes, hee will bee mercifull vntounto vsus. 4. Seeing hee hath conformed himselfe to vsus for this ende, wee may take his communion of nature, and miseries, with vsus, for a Pawne and Pledge, to assure vsus, that hee will both pittie and helpe vsus.
3. The extent of his Priesthood, hee maketh, in generall, to bee, In all things pertayning to God; and, in speciall, To make Reconciliation for the sinnes of the people. THEN, 1. If GOD hauehave anie thing to doe with vsus, anie Direction, or Comfort, or Blessing, to bestow vponupon vsus, it must come by our high Priest, IESVS, vntounto vsus. 2. If hee command vsus in anie thing, or bee to make covenant with vsus, or hauehave controversie to debate with vsus, our high Priest will answere for vsus. 3. If wee hauehave anie thing to doe with GOD, to seeke anie good thing of him, or deprecate anie evill, or to offer anie Offering, of Prayse, or Service, Christ's Office stretcheth it selfe to all this, to doe for vsus. 4. In speciall, as our sinnes daylie deserue, and provoke, GOD'S anger, so doeth Christ's Priesthood pacifie GOD'S wrath, and worke Reconciliation to vsus.
Vers. 18. For, in that HEE Himselfe hath suffered, beeing tempted, Hee is able to succour them that are tempted.
1. HEe showeth Christ's experience, to bee both of Sufferinges and Temptations; that whether of the two annoy vsus, wee may get Comfort for eyther, or both, from him. THEN, 1. There are two Evills, which attende the Children of GOD, to annoy them; to wit, Troubles, and Sinne; or, Sinne, and Miserie. 2. Christ hath experience, albeit not of Sinne, in his owne person; yet of temptation to sinne, and of suffering of trouble.
2. Hee applyeth the Comfort, expresselie to the Tempted. THEN, 1. Men in trouble hauehave neede of Comfort, and Reliefe: but men vnderunder temptation to sinne, much more. 2. Yea, Sinne, and temptation to sinne, is more grievous to a true Chylde of God, whē he seeth matters rightlie, than any trouble. 3. No bearing out vnderunder tryalls, or standing in temptations, but by succour & helpe frō Christ. 4. Christ's experience of temptation, may assure vsus, both of his abilitie, and willingnesse, to succour such as seeke Reliefe from him, In this case.