Annotations upon the Holy Bible. Vol. II wherein the sacred text is inserted, and various readings annex'd, together with the parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened : being a continuation of Mr. Pool's work by certain judicious and learned divines.

CHAP. II.

1 THerefore a 1.1 we ought to give the more ear∣nest heed b 1.2 to the things which we have heard c 1.3, lest at any time we should let them † 1.4 slip d 1.5.

2 For if the Word spoken by angels e 1.6 was stedfast f 1.7, and * 1.8 every transgression and diso∣bedience g 1.9 received a just recompence of re∣ward h 1.10:

3 * 1.11 How shall we escape i 1.12 if we neglect so great salvation k 1.13, † 1.14 which at the first began to be spoken by the Lord l 1.15, and was ‖ 1.16 confirmed to us by them that heard him m 1.17;

4 * 1.18 God also bearing them witness n 1.19, both with signs and wonders o 1.20, and with divers mi∣racles p 1.21, and ‖ 1.22 gifts of the holy Ghost according to his own will q 1.23.

5 For unto the Angels r 1.24 hath he not put in sub∣jection s 1.25 the world to come t 1.26, whereof we speak u 1.27.

6 But one in a certain place testified w 1.28, say∣ing, * 1.29 VVhat is man y 1.30, that thou art mindful of him z 1.31? or the son of man a 1.32 that thou visitest him b 1.33?x 1.34

7 Thou madest him c 1.35 † 1.36 a little lower d 1.37 then the angels, thou crownedst him with glory and ho∣nour e 1.38, and didst set him over the works of thy hands f 1.39.

8 Thou hast put all things in subjection under his feet g 1.40. For in that he put all in subjection under him, he left nothing that is not put under him h 1.41; But now * 1.42 we see not yet all things put under him i 1.43.

9 But we see Jesus, who was made a little lower then the angels k 1.44, † 1.45 for the suffering of death, * 1.46 crowned with glory and honour l 1.47, that he by the grace m 1.48 of God should taste n 1.49 death for every man o 1.50.

10 For it became him p 1.51, * 1.52 for whom are all things, and by whom are all things q 1.53, in bring∣ing many sons unto glory r 1.54, to make † 1.55 the captain of their salvation ‖ 1.56 perfect through sufferings s 1.57.

11 For both he that sanctifieth t 1.58, and they who are sanctified u 1.59, * 1.60 are all of one w 1.61: For which cause he is not ashamed to call them bre∣thren x 1.62.

12 Saying y 1.63, I will declare thy name unto my brethren z 1.64: in the midst of the church will I sing praise unto thee a 1.65.

13 And again b 1.66, I will put my trust in him: And again c 1.67, Behold, I, and the children which God hath given me d 1.68.

14 Forasmuch then as the children are par∣takers of flesh and blood e 1.69, † 1.70 he also himself likewise took part of the same f 1.71, * 1.72 that through death he might destroy him that had the power of death g 1.73, that is, the devil h 1.74.

15 And deliver them i 1.75, who * 1.76 through fear k 1.77 of death were all their life time subject to bondage l 1.78.

16 For verily he † 1.79 took not on him the nature of Angels m 1.80, but he took on him the Seed of A∣braham n 1.81.

17 Wherefore in all things it behoved o 1.82 him to be made like unto his brethren p 1.83, that he might be * 1.84 a merciful q 1.85 and faithful r 1.86 high-priest s 1.87, in things pertaining to God, to make reconciliation for the sins of the people t 1.88.

18 For in that he himself suffered u 1.89 being tempted w 1.90, he is able to succour them that are tempted x 1.91.

Notes

• a 1.1

  In this and the three following Verses the Apostle appli∣eth the Doctrine of the great Gospel-Prophet's being more excellent for Nature and Person, than any, or all the Angels in respect of his Deity; and from thence inferreth the Duty, that since God speaking by the Prophets, is to be heard by those to whom he sends them; how much more when speak∣ing to them by his Son-Prophet, who so infinitely excelleth not only all Prophets, but Angels too?
• b 1.2

  We Believers who know the things spoken to be good for us, whether Apostle's, Ministers, or Christian-Members, by the indispensable necessi∣ty laid on us by God's Precept, are obliged more abundantly, exceeding abundantly, than formerly they had; more than they gave to Moses and the Legal Ministery, excessively beyond that, 2 Cor. 11.23. Ephes. 3.20. to give heed with an atten∣tive and intent mind, so as to have hearts fastned to what was diligently considered of before received, believed; heed∣ing them so as to retain and practise them; so to believe, profess, be, keep and do what he speaks from the Father to them, having Souls knit and cleaving to them, Iames 1.22, 25.
• c 1.3

  All that Mind and Will of God which his Son revealeth to us fully, the whole Gospel-Doctrine which by himself, and by his Spirit in the Apostles, he had preached and written to them, Rom. 10.14, 15, 16.
• † 1.4

  Gr. run ou•• as leaking Vessels.
• d 1.5

  An act opposite to the former giving heed, which is by them to be denied, viz. their being like leaking Vessels, or having Chinks open in their Souls, letting by them slide out the most precious Gospel of Christ, as Water out of a cracked, leaky broken Vessel, or spilt on the Ground. All Forgetfulness of Memory, all Apostacy in Heart or Profession is that which the Spirit forbiddeth in this Metaphor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Their Danger as to their Persons is made a Motive to this Duty, ver. 3. and is not therefore so immediately concerned in this, tho it may be implied, for none will let the Gospel of Christ slide from them who will not, as to their Persons, slide from him at last.
• e 1.6

  This and the following Verse, is a rational Motive used by the Spirit to inforce the foregoing Duty, and shews the danger of their Persons by the neglect of it. For if the Law of God delivered by the Ministry of Angels to these Hebrews forefathers at Mount Sinai, Deut. 33.2. as Ministers and Ser∣vants of Christ there, Acts 7.38, 53. compare Gal. 3.19. and all other Revelations of God's Will to Moses and the Pro∣phets by Angels, consisting of Precepts, Prohibitions, Pro∣mises, and Comminations, the whole Body of God's Laws contained in the Old Testament. The Term by which Law is expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies in most of the Eastern Lan∣guages a Command as well as a Word, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to command, as well as to speak. The Force or Obligation of this Law or Word was from God the Redeemer, whose Word it was, though published and promulgated to the Church by Angels.
• f 1.7

  Made firm by the solemn Sanction of God with a Penalty, if any durst use it arbitrarily, or despise it; there was no vio∣lating it by Commission or Omission without being punished for it; God establishing it by fulfilling Promises and executing Judgments, Heb. 10.28. Not a contumacious Transgressor of it could escape his punishment, which made the Law firm and valid, see Deut. 17.10. &c. and this not only as the Law of a Creator, but of a Redeemer, stablishing of it by entring into a Covenant with them by it, and they confirming it, Iosh. 24.22, 24.
• * 1.8

  Deut. 27.26.
• g 1.9

  Every contumacious going beside the Law, or casting it aside by commission of evil, or rejecting Prohibiti∣ons, or Disobedience to positive Laws by omission of what they required. And by a Metonymie is understood Trans∣gressors by either of these ways.
• h 1.10

  A just Retribution, a righteous proportionable rendring of Punishment to them for their Sin; Evil for Evil, and Death for Sin, executed either immediately by God, or mediately by his Instruments of Government, according to the exact Grains of Justice, Rom. 2.5, 6, to 14. This Punishment was either inflicted on, or recei∣ved certainly by the Offender in his own person if capital, or in his representative Sacrifice for lesser Crimes, Rom. 1.32. ch. 10.28. 1 Cor. 10.5, to 11.
• * 1.11

  Chap. 12.25.
• i 1.12

  This Consequent answereth the Antecedent in ver. 2. but in one part of it, that which concerns the Punishment of the Transgressors of the Law, thus; If the Word by Angels, much more the Word by the Son; and if Sins against that were punished, much mo••e Sins against this. The Spirit including the Sanction of the Gospel's Power in the Judgment which it pro∣nounceth upon its Despisers, which it could not do, if it were not established. The Interrogative, now, introducing the Consequent, is vehemently negative, By no means; or there is no possibility of our escaping in the Case proposed, compare the close of Isaiah 20.6. There is no avoiding the righteous Punishment, which the just God doth threaten Go∣spel-Sinners with, such as is recorded in Matth. 10.15. and 11.22, 24. 2 Thess. 1.7, 8, 9. Chap. 10.28, 29. none can e∣scape it, neither I nor you, if such Transgressors; external Offices, or Church-priviledges will not excuse any from the just Punishment and Retribution of God.
• k 1.13

  If being care∣less, so as to despise and make light of the Gospel, or to re∣ject it, Ch. 8.9. Matth. 22.5. Opposed this is to the Sins of Commission and Omission about the Law; any denial of re∣ceiving it, or of a Progress into the necessary Duties it re∣quires, so to neglect them as to end in Apostacy. For the Gospel-Law of Christ revealing and promising Salvation to Believers, opposed here to the Law given by Angels, will make safe all spiritual good both for Time and Eternity to the sin∣cere Believers and Obeyers of it. The Gospel is called Salva∣tion metonymically, because the Subject-matter of it is Sal∣vation, Ephes. 1.13. and it hath a causal Power and Virtue to save, Acts 13.26. Rom. 1.16. opposed to the Law, which was the Ministration of Death and Condemnation, 2 Cor. 3.7, 9. being revealed by Angels under carnal Types and tem∣poral Promises, and by reason of the Veil on their Hearts, be∣came killing to them. The Word by the Son is Salvation, because a full and clear Discovery to it. This Salvation is transcendent, being not a terrene or temporary, but a heavenly eternal Salvation, delivering those who truly obey it, from the worst of Enemies, the sorest, and most lasting Punishment, and instating them in eternal Happiness and Blessedness in Hea∣ven. This was great for clearness of Light, 2 Cor. 4.4. and diffusive Efficacy and Success.
• † 1.14

  Mark 1.14.
• l 1.15

  An Aggravation of the neg∣lect of this Salvation from the Lord publishing it. It had its Rise and Beginning from the Fountain of all Truth, and was first by Voice and Preaching made known to the Hebrews and such Gentiles as came to hear the Promulgation of i••, Matth. 4.17. at Christ's solemn entring on his Ministry above three years before his Death and Resurrection. And it may refer higher; for as it was most clearly, plainly, sweetly and eminently preached by himself, beyond what was taught by the Prophets in the Old Testament, or Iohn; yet he first preached it himself in the beginning to our Apostate Parents in Paradise, Gen. 3.15. and he preached it in all the Prophets publishing of it since; yet this Priority may be in respect of the Ministry which he ordained to follow him, and not of that which went before. It was so preached by the Lord him∣self, the Mediator, Lord of Life and Death, Head of Angels, and all Principalities and Powers, the great Prophet swaying all things by the word of his Power. The Law was preached by An∣gels, the Gospel by God the Son himself, Ch. 1.2. and so is preferred before the Law, in respect of its Ministration by the Head, not of its Authority.
• ‖ 1.16

  Luke 1.2.
• m 1.17

  Setled it was, made firm and authentical by himself. The Trinity bear witness to it in Hea∣ven, confirm it on Earth by Miracles, Signs, and Wonders, and mighty Deeds by Christ, Iohn 5.36. by his Apostles, 2 Cor. 12.12. and by the Gifts of the Holy Ghost in great va∣riety distributed to his Apostles and Publishers of this Gospel, which made their Ministration of it effectual, Acts 2.1, 2, 3. compare 1 Cor. 12.9, to 11. even to the Apostles and He∣brews, and to all who believe it is so confirmed. Nor is Paul less the Writer of this Epistle, for that he joyns himself with them, since he did hear both the Lord and the Apostles, and was confirming those of them with whom he had fellowship, and was confirmed by them, Acts 9.17, 19. Gal. 2.9. Christ's Disciples and Apostles heard this Gospel from him, and did witness it by preaching, writing, and sealing it with their Blood, Philip. 1.12. 2 Pet. 1.16, 17. which Confirmation by their Sufferings, was instrumental, mediate and subservient to the Miracles and Gifts of the Holy Ghost enjoyed of them, and wrought by them.
• * 1.18

  Mark 16.20. Acts 14.3.
• n 1.19

  Here is a further Aggravation of the neglect of the Go∣spel of Salvation from God's testifying to it by the Works and Gifts of his Holy Spirit: Such sin grievously, and will receive a proportionable Punishment; For God the Father, Son, and Holy Spirit co-testifie with all those Instruments confirming the Gospel of Salvation, with a Testimony peculiarly fitted to it; yet in this joynt-witnessing God is the highest, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only to be believed for himself.
• o 1.20

  By Works above Na∣ture's reach, signifying God's being in, and approving the Go∣spel-Law, which they attend, Mark 16.17. more numerous and glorious were these than they which confirmed the Law, Acts 2.22, 43. and 4.30. such strange Works as raised Admi∣ration in all that saw them, and are prodigious to those that hear of them, or read them, Rom. 15.19.
• p 1.21

  Miraculous Works, such as are compassed only by a Divine supernatural Power, and variety of these, as healing all Diseases, raising the Dead, ejecting Devils, Mark 16.17, 18. Works of as great Mercy, as Wisdom or Power.
• ‖ 1.22

  Or, distribu∣tions.
• q 1.23

  As Gifts of Tongues, Prophecies, &c. Rom. 12.6 to 9. comp. 1 Cor. 12.7, 8, 9, 10. such as Nature could not furnish any with, but the Re∣deemer did by his Spirit, communicating them to various per∣sons of divers kinds and indifferent degrees: From, by, and for himself he giveth out these wonderful Works; his Will the only Rule for Time, Persons, Manner and Measure of their Distribution, allotting all their Portion. Rom. 12.3. 1 Cor. 7.17. and 12.4, 7, 11, 18. Ephes. 4.7.
• r 1.24

  The Spirit having applied the Doctrine of the great Go∣spel-Ministry exceeding the Prophets of old, and having a more excellent Name and Office than Angels, in respect of his Deity, pursues to shew these Hebrews, that he is so like∣wise in respect of his Humanity, the other Nature in his Person. This he proves negatively in this Verse. The rational Particle introducing, shews it to be a Demonstration of his excelling Angels, having a World to come subjected to him, which they have not; for so none of these incorporeal, intellectual, spiritual Substances so often diminished before, have, because those Hebrews were more addicted to esteem of them, and the Law ministred by them, than of God the Son incarnate and his Gospel.
• s 1.25

  This God the Father, Son and Spirit, the Crea∣tor who formed all things, and had right of disposing all things under their proper Lord, hath not put under their ordering or Government; he never decreed, foretold, or promised that it should be under their Authority.
• t 1.26

  The World to come, must be interpreted by that Scripture, where it is asserted and pro∣ved that it was subjected to the great Gospel-Minister, and that is in Psal. 8.5, 6, 7, 8. It is a World that must consist of Heaven and Earth; comp. v. 3, 6, 7. It was a World not come, when Paul wrote this Epistle to the Hebrews, see v. 8. It is a World distinct from this present World, Ephes. 1.21. in which God-man must eminently reign. A World between this World and a heavenly one which is to come, in respect of us, Luke 18.30. 1 Tim. 4.8. A World to come, which the Angels have nothing to do with, as they have with this, which is greatly under their Administration; such as consists of a new Heaven and a new Earth in which dwelleth Righteousness, 2 Peter 3.13. For Peter asserts, that Paul according to the Revelation given him of it, had written to these Hebrews, and eminently in this Text. And unto this do the Prophets give witness, Isai. 65.17, 18. and 66.22. and of his day of Rest and Sabbath in it, as ch. 4.7, 9, 10. so Isa. 66.23. And for their Restitution in this World to come do the Creatures groan, Rom. 8.19 to 23. that they may be therein under the happy Administration of the second Adam, the Lord from Hea∣ven. And of this the 8th Psalm doth assure us; for it is not, as some have imagined, a Representation of the State of the first Adam, but of God-Man, the second Adam and his World; for Christ applieth it to himself, and testifieth it was written of him, and is not compatible in it self to any other, Matth. 21.16. This World to come is an heavenly World begun by Christ to be created, when he commenced to preach the Gospel-Covenant, which Angels were not to meddle with, as they did the Law, but was only to be mini∣stred by Men, Psalm 8.2. Through whose Ministry of the Word by the Spirit, is ingrafted into the sinful Nature of the Elect, a new Creature, whereby they are delivered from this present evil World, Gal. 1.4. and fitted for being Inhabitants of this new one, 2 Cor. 4.6. and 5.17. comp. Ephes. 4.22, 23, 24. which hath been preparing by Christ's casting down Heathenism and Iudaism by the Gospel, Luke 10.18. Heb. 12.26. and bringing them into a new World of Ordinances and Church-priviledges fitted for them, and called by the Spirit, the Kingdom of Heaven. It surpassing the Sinai Church-State as much as Heaven doth Earth; and he is now proceeding to cast down Papism, or Roman-Christian-Paganism, and Mahome∣tism, Revel. 19.19, 20, 21. and to subdue the generality of Men, both Jews and Gentiles, to himself, Zech. 14.9. Rom. 11.25, 26. when this Christian heavenly Frame shall be advanced to an higher Degree by the descent of the new Ierusalem from God out of Heaven, Revel. 21, 1, 2. and 22. v. 1, to 6. In the which the Kingdom of Christ shall be most peaceable, glorious and prosperous. And to the rendring of it eminently so, Scripture seems to intimate, That the Bodies of the Martyrs of Jesus shall be raised, and their Souls united to them, and so be made conformable to Christ's glorified Person, Phil. 3.21. comp. Revel, 20.4, 5, 6. These will their Lord send down in∣to this new World, and to have the same state in it, and to perform the same Offices to the Saints, as the Angels had, and did in the World past, Mark 12.25. there to be Kings, and reign as the Angelical Thrones and Principalities did before, Revel. 5.10. and 20.4. As Priests help on the Saints Duties, and instruct them in the matters of the Kingdom of God, and so answer in Conformity to their Head, as he was forty Days after his Resurrection; during whose reign in this new World the Devil shall be chained up, so as they shall not be infested, nor the Nations deceived, as formerly they were by him, Revel. 20.1, 2, 3. so as there shall be no need of good Angels to oppose or restrain him. At the close of which thou∣sand Years the Devil will be loosed for a little while, as v. 3, 7, 8. and infest the World, when the great Lord and King of it shall in the greatest Solemnity descend into the Air with all his Hosts of Angels, and by the Trumpet of God sounded by the Arch-angel, the Dead in Christ shall first be raised, and the Living changed in the twinkling of an Eye; and being openly owned and acknowledg'd by the Supreme Judge, shall be Assessors with him, when the Judgment shall proceed by the Angels bringing Devils and all impenitent Mankind to the Bar of Christ, where the vast Accounts of them shall be cast up and audited, and on the Charge against them they shall be found speechless and convict, so as the great Judge shall solemnly sentence them, and it be assented to, and applauded by all the Saints, Revel. 20.2, 11, 12, 15. comp. 1 Cor. 6.2, 3. and be as gloriously executed by the ministring Angels, Matth. 13.41, 42, 43. And so this great King and Lord having thus shut up the Scene of this World, shall return in Triumph into the Heaven of Heavens, and there in the height of his Glory deliver up his Kingdom to the Father, that God may be all in all, 1 Cor. 15.22, to 29.
• u 1.27

  We describe it further in the fol∣lowing Testimony, and in this Epistle, as to some part of it.
• w 1.28

  The Spirit proves affirmatively out of one of the Pro∣phets, that with these Hebrews it might have the more weight and Authority, by an elleptical Speech, That this World to come was subject to the great Gospel-Minister. But to Iesus he put in Subjection the World to come, as one testifieth: This One was the King and Prophet David, a Lord and Son to whom was this Iesus, the Title of the eighth Psalm ascribes it to him; he is not particularly named, because these He∣brews well knew it, yet he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, throughly testified, or most expressly giving a full Confirmation of what is asserted, That Jesus is the Lord of the World to come: And this some∣where was a well known place, and very ready with those, even Psalm 8.
• * 1.29

  Psal. 8.4. &c.
• y 1.30

  The Subject of Davids Admiration is not the first Adam, nor any meer Man, but the Gospel-Prophet, God-Man, a most eminent One, the Messiah of these Hebrews, the Man Christ Iesus, 1 Tim. 2.5. and to him only are the Priviledges vouchsafed, agreeable, and by him only enjoyed. For Adam had now lost his Domi∣nion when this Psalm was penn'd, and was never so ho∣noured as to have all things under his Feet, even Principali∣ties and Powers, which Christ had, v. 6. Ephes. 1.20, 21, 22. and Christ interprets it of himself, Matth. 21.16. The Expostulation is resolvable: Man is nothing in himself, that such Royalty should be assigned to him.
• z 1.31

  That God should respect him, should remember and design such a Worm, and Man for so great Preferment, as Union to the Deity and Universal Dominion.
• a 1.32

  This is the peculiar Title of the second Adam. Adam was a Man, but not the Son of Man, but of God by Creation, Luke 3.38. but the Spirit testifieth this of Christ, Dan. 7.13. Lord of the Sabbath. Luke 6.5. God-Man, John 3.13. and 5.27.
• b 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be peculiarly inspected; and with a special care concerned for him, so industriously and with so great a Providence to afford him sutable Succour. The Form of it is an Expostulation with Admiration: It is an Amazeme••t at the Discovery of so stupendous Love to Man. How emptied he himself for Sinners? This Work of Christ is the greatest Wonder and Astonishment to Angels.
• x 1.34

  Making it known by Word and Writing there beyond any Contradiction.
• c 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So diminished, as it supposed the Subject to be in a higher Condition before: this no Man ever was, but the Man Christ Iesus, see Philip. 2.7, 8.
• † 1.36

  Or, a little 〈◊〉〈◊〉 inferior to.
• d 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may refer to his Condition, and to the Duration of it. He was lower a little in his Nature being a Man, and Servant in his Condition suffering and dying, yet this was but for a little while, being a∣bout thirty three years in the Form of a Servant, and three days in the Grave, Ephes. 4.9. so he was lesser than the An∣gels in the Psalm stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God's Son, Psal. 97.7. to whom he is here compared; tho it be a Truth he is lesser than God in the human Nature.
• e 1.38

  An Allusion to the crowning of Kings at their Inauguration, so God visibly took him up to heaven, set him down on his Right-Hand on his Throne, and conferred on him the highest Royal Dignity, Honour and Glory, tho the Hebrews disesteemed him, Ephes. 1.21. and 4.9, 10. and Phil. 2.9.
• f 1.39

  His Institution to his Mediatory Soveraignty and Dominion▪ as the Supreme Lord of all that God made in Heaven, and in Earth, to order, rule, command, and dispose of them as he will, Psal. 8.••. compare Philip. 2.10, 11.
• g 1.40

  The impartial righteous Iehovah the Father, is the Re∣lation in the Trinity, spoken of in the Relative Thou, throughout these verses. He is God's King; for his personal worth and Excellencies preferred before Principalities and Powers, and every Name; before all Persons, Things, and Places, the World to come as well as this; all Angels as well as Men, all Creatures wherever in Heaven, Earth, Sea, or Hell, are under his Soveraign Dominion, they all lie at his Feet, to dis∣pose of as he pleaseth; they are all set in Subjection to him by the Ordination of his Father; see Psal. 8.3, 7, 8. 1 Cor. 15.24, to 29. Ephes. 1.20, 21, 22. Philip. 2.9, 10. Col. 2.10. According to the Eastern Custom, as Subjects lie pro∣strate at the Feet of their Soveraign; so do all Creatures to him who is Lord of Lords, and King of Kings, as Exod. 11.8. See the Margent Isa. 49.23. they how down and worship him as their own Lord; but as being under his Feet, signifies the ut∣most Subjection of them to him, and his Triumph over them, it especially refers to his Enemies, Sins, Devils, Sinners, and Death, as Ioshua a Type of him did, Iosh. 10.23, 24. shew∣ing thereby what God would do with all the rest. Allu∣sive to this is Isa. 51.23. especially to all the Enemies of his Son, as Psalm 110.1. and 1 Cor. 15.25, 26. As to his Church, it is his Body, and tho distant from him, as Creatures, and so worshipping and honouring of him as elect Angels, yet being his Queen too, she loves and honoureth him as a Wife, Psalm 45.9, 11. Ephes. 1.22, 23. and 5.23, 24. she hath her Subjection as well as her Dignity; she is not a Peer to him before Marriage: but as Eastern Emperors marry Slaves born or captivated, because they acknowledge no King greater than they, or equal to them; so Christ takes Sinners and makes them his Body, his Church, his Queen, who tho for Condition are under his Feet, yet he so dearly loves them, that he takes them thence, and sets them at his Right Hand.
• h 1.41

  If nothing is left unsubjected, then Angels and the World to come are subjected to him; and it is evi∣dent they are so, by their ministring to him at his Concep∣tion, Birth, Danger from Herod, Temptations by the Devil, at his Entrance on his Ministry, at his Passion, at his Resurre∣ction, Ascension, and since his Session on his Throne, obeying his Commands, and performing his Errands, Psal. 8.8.
• * 1.42

  Phil. 2.7, 8.
• i 1.43

  It is evident to our Sense and Experience, that tho he hath ob∣tained this Soveraign Dominion over all on his Ascension, yet he hath not exerted his Power in utterly subjecting and triumphing over his Enemies at present, nor in reducing all his own People to Subjection to him, yet this shall be gradually done in every Age compleatly, when he shall come to be glorified in his Saints, to punish his Enemies with everlasting Destruction, 1 Cor. 15.24, 26. 2 Thes. 1.7, 8, 9, 10. Revel. 20.11, 15.
• k 1.44

  This second Application of the Psalmist words, demon∣strates Iesus the Gospel-Prophet to be the Man or Adam in∣tended by the Spirit there; and his Humiliation and Exalta∣tion to be the matter asserted of him; see v. 7.
• † 1.45

  Or, by.
• * 1.46

  Act. 2.33.
• l 1.47

  The Reason or End of his Diminution, in respect of Angels, for a little while; and of the necessity of his being Man, was, That he might be crucified and die, Phil. 2.7, 8, to 12. and thereby merit for himself a Crown of Honour and Glory. This was given him for his giving himself to be a Sacrifice for Sin, and by his own Blood to expiate it.
• m 1.48

  The principal determin∣ing, which was God's good Pleasure; he alone out of his free Love and Favour to Sinners, ordered this, as Iohn 3.16. 1 Iohn 4.9. Therefore the Hebrews had no reason of being offended with him as they were, 1 Cor. 1.23.
• n 1.49

  A Meta∣phor to express to die as a Sacrifice, making Satisfaction to Di∣vine Justice, and expiating Sins, Isa. 53.10. All his Sufferings in Body and Soul, which were many and bitter, are here in∣tended, and their Completion by Death, Matth. 26.39, 42. intimating by his taste of this deadly Cup, his sipping of it, but not being swallowed by it: And it is a Metaphor allusive to the Grecian Customs, who put Men to death by giving them a Cup of Poison, as the Athenians executed Socrates.
• o 1.50

  To render Sin remissible to all Persons, and them salvable, God punishing Man's Sin in him, and laying on him the Iniquities of us all, Isa. 53.4, 5, 6. 1 Iohn 2.2. and so God became pro∣pitious and pleasable to all; and if all are not saved by it, it is because they do not repent and believe in him, 2 Cor. 5.19, 20, 21. comp. Iohn 10.15. This was evident to, and well known by these Hebrews, as if they saw it, the Work, Con∣comitants and Effects of it demonstrating it. And this now in the Gospel is evident to Faith: It was so certainly visible and evidently true, as not to be denied but by Infi∣dels.
• p 1.51

  A further Reason of Christ's Humiliation and Sufferings is added, to shew the necessity of his being lower than the An∣gels for a while; in which the Spirit prevents what these He∣brews were apt to question, why God would have Christ thus to die, &c. by adding, Therefore it became him so to do. It was agreeable to him, and had Unmeetness in it to his excellent Perfection; by it displaying together his Divine Wisdom, Ju∣stice, Mercy, and Power. Amongst all his Methods, he pitch'd upon this as the best, and did by it what was befitting and be∣coming a God to do. He likewise revealed this so becoming Decree of his by the Prophets to the Church, and it was meet to, and becoming his Truth to fulfil it, Isa. ch. 53. Luke 24.25, 26, 27.
• * 1.52

  Rom. 11.36.
• q 1.53

  For the Manifestation of God the Father's Glory, whose Grace gave Christ to die for us, are all things which have a Being, and by him are all things as the Efficient and Creator of them, by his powerful Word they are. This being likewise attributed to the Gospel-Prophet, God-Man, John 1.1. and Colos. 1.16. By whom; it shews he is no more an Instrument in this Work than the Father, and equal∣ly Efficient with him, Rom. 3.26.
• r 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 him, for that is the Dative Case, but with what follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Leader of their Salvation bringing many Sons to Glory: so that tho the Father indeed glorify, yet it is most properly spoken of the Leader, to lead or bring his Company thither, and so it is written, Ephes. 2.18. and 3.12. He shewed and led them the way wherein they were to reach it, 1 Peter 3.18. who tho for State were Sinners, yet made fit by Regeneration and Adoption, and have their Title from their Leader, Iohn 1.12, 13. He merited by his Suffer∣ings both the Relation and Inheritance for them, Rom. 8.14, to 18. 1 Pet. 1.2, 3, 4, 5. and so as to bring them to that glorious State and Condition, for Persons and Enjoyments in the heavenly Canaan prepared for them, Matth. 25.34. 1 Pet. 5.10. 1 Iohn 3.1, 2, 3.
• † 1.55

  Act. 3.15. & 5.31.
• ‖ 1.56

  Chap. 5.9.
• s 1.57

  So their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Prime Lea∣der of many, a Person eminent for Priority and Dignity, di∣recting and ordering all under his Power, who is the Prime of the Creation of God, Colos. 1.18. having the Preeminency of all Angels and Men; he was perfected. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth the consecrating, or accomplishing of a Person for Office by Sacrifice; so Christ useth it, Luke 13.32. I shall be perfected, i. e. sacrificed and completed in my Office by Death. So Iohn 19.30. by his Sufferings of all sorts accomplished in Death, and by the Blood of that Sacrifice was this great Gospel-Pro∣phet made a perfect Mediator, and fitted for his officiating and ministring in Heaven for ever, herein fulfilling his Types, ch. 9.11, 12, 14, 15, 22, 23, 24. comp. Exod. ch. 29. He in respect of saving his, is the Author, Purchaser, and Perfecter of it to them; he by his Sufferings and Death merited Salva∣tion for them; by his Word and Spirit fits them for it; by his Intercession increaseth and applieth it, he vanquishes all op∣posers of it, and puts them finally into the actual Possession of it in Glory in Heaven.
• t 1.58

  For, shews the Reason of the Son's Incarnation, viz. the necessity of Union in Nature between the sanctifying Me∣diator and the sanctified Sinner. The great Gospel-Minister was to bring many Sons to Glory by suffering, which he was not capable of, but by being united to one and the same Na∣ture with them to whom the Penalty was due, and so he must be Head of them. This God-man is separating and conse∣crating of penitent believing Sinners from the common Mass to God, meriting by his Death for them Remission of their Sins, and sanctifying their Persons by his Spirit from their Pollutions by them, 1 Cor. 6.11. Titus 3.4, 5, 6, 7. Heb. 9.14. and 10.10, 14.
• u 1.59

  Penitent believing Sinners, justi∣fied by his Blood, and sanctified by his Spirit, Ephes. 5.25, 26, 27.
• * 1.60

  Act. 17.26.
• w 1.61

  This is an Attribute of the Unity of the Prin∣ciple of both these, such an one, as is proper to Man with him∣self, whom he sanctifieth, and not competent to Angels. It must therefore be the Principle of Humanity. He took a human Soul and Body and united to his Person, and so be∣came of one Nature with us. Comp. v. 14. of one human Mass, alluding to the First-fruits offered at the Passover, or the Loaves at Pentecost, whereby all the rest were sanctified: So Christ assumed the same human Nature, that he might be the Head, and leading Representative of a Body of Mankind, differenced from them by his being holy, and they sinful, and personally united to the Word.
• x 1.62

  The Unity of him and them in the human Nature, is the Cause why he calls them Brethren, therefore they must be one, considering him in the Holiness of his Deity, and them in the Filthiness of Sin, he might have been ashamed of such a Brotherhood; but by his effectual Word he adopted them into a State of Childship and Heirship to God with himself; and in the Flesh to give them that Glory, that they might be one with God, as he and the Father are one, Iohn 17.22.
• y 1.63

  This brings in the Proof, that the great Gospel-Mini∣ster, Christ, God-Man, did call his sanctified Ones, Brethren; and was by the same Nature so related to them. The Proof is in Psalm 22.22. where the Apostle asserts, Christ spoke what was said by the Prophet there, and that this Psalm con∣cerneth him, is evident by the Application of other Passages in it to him, both by his self and the Spirit; and who reads it, may see him crucified afresh there.
• z 1.64

  I, as the Gospel-Pro∣phet, who have seen thee, and am of thee, Iohn. 1.18. and who only understand thy Name, will teach, and make it to be known and admired as that whereby thou art described, di∣stinguished, and set above all other Beings and Relations to them. A Name sutable to their State and Relation unto thee and me. Thee in all thy glorious Attributes related to them as to Moses, Exod. 34.5, 6, 7. especially thy Name of Father, whereby thou standest related to me and them as Brethren, fulfilled, John 20.17. My Father and your Father, my God and your God. When he sent this Message by Mary Magdalene to his Apostles and Disciples, to whom he was related as a Brother in his Humanity, Sonship, and Heirship, Family and Houshold, and amongst whom he is the First-begotten and elder Brother. Brethren are one, and as one; and so is he and his sanctified Ones, v. 14. Luke 1.31, 35. Iohn 17.22, 23. Rom. 8.14. so v. 18.29. Gal. 4.5, 6, 7. Ephes. 3.14, 15.
• a 1.65

  In the respective Parts and Congregations of his Mystical Body, implicitely his Brethren. Christ and they are from one Father divine, he by Nature, they by Grace, and from one human Parent, Luke 3.23, 38. and both of one Flesh; he solemnly sung and prai∣sed his Father with them at his Supper, Matth. 26.30. in that representative Church, Mark 14.26.
• b 1.66

  This is a further Proof, that Christ's sanctified Ones are his Brethren, his exercising himself in a necessary Work pro∣per to that Brotherhood only. They are all of the Houshold of Faith, Gal. 6.10. Their Business is to believe in God. All who do so, are Brethren; Christ doth so, and so is a Brother to them; He and they rely on one and the same God and Fa∣ther to both: He did believe, confide and rest on God, that he would help his Humanity to go through all his Works and Sufferings to the perfecting of that of Redemption. Some say he spake this in the Person of David in Psalm 18.2. be∣cause the 49th verse of it is applied to Christ by the Spirit in Rom. 15.4. But others think that Psalm is not so properly un∣derstood of Christ, and that these words are not found in the Septuagint, which the Apostle frequently useth as being most familiar with these Hebrews,—but that these Words of his trusting in God, and of his Children are to be found near together in Isa. 8.17, 18. which Chapter is a clear Prophecy of this God-Man the Redeemer, and punctually fulfilled by him on Earth. This seems most rationally to be the Place the Apostle refers as to both these Texts.
• c 1.67

  This is the third Proof, which tho it be literally Isaiah's Words, who complained how him∣self and the Children of God in his days were scorned by the World for cleaving to him, yet herein was he a Type of Christ, and in him was it eminently fulfilled: This the word Behold intimates, it being a matter of great weight and importance to be attended, to be considered and understood by the Church.
• d 1.68

  I and my Brethren, Children of the same heavenly Father, Iohn 11.52. and 20.17. 1 Iohn. 3.1. which my Father of free Grace chose and delivered on my Purchase, and whom he had fitted and wrought by his Spirit, to be brought home by him unto Glory, th•• they were the Won∣der and Contempt of this World, Iohn 17.2, 6, 8, 9, 11, 19, 22, 24.
• e 1.69

  The Spirit having proved the Children and Brethren sanctified by Christ to be Men, proceeds to prove, That the Sanctifier of them was of the same Nature with themselves, and so confirms what he asserted, v. 11. That they were of one. Forasmuch as those were chosen, born of God, and given to him, adopted into his Sonship and Heirship, and by this as well as by their Humanity derived jointly with his own from Adam, his Brethren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these having it in common. The Word imports the Reality, Integrity, Unity and Com∣munity they all have of the Human Nature; they are all truly, only, and fully Men, and every individual Person hath this Hu∣manity. These Flesh and Blood metonymically set out the whole Human Nature, tho the Body only be literally expres∣sed by it, a Body subject to many Infirmities.
• † 1.70

  Joh. 1.14. Phil. 2.7.
• f 1.71

  God the Son himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had the next and nearest correspondent Condition with theirs, even the same as to the kind of it, as like as Blood is to Blood, properly and truly, only freed from our sinful Infirmities, as v. 17. This Word diminisheth him not, but sheweth his Identity, Heb. 4.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 took part, he became a Partner with the Children, and took their Na∣ture: It is not the same Word as before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Marcionites and Manichees corrupt it, as if he had this Nature only in common with them, making him only Man. But being God, besides his Divine Nature, &c. to it he took the Humane, even their true and full Nature consisting of a Body and a Soul, and so united them, that in him they became one Per∣son; so that hence results a double Union of Christ with Man. By his Incarnation he is of one Nature with all the Hu∣man Race, and so is the Head of them: And by his dying for them all the Human Race are made salvable, which Angels are not; and those who repent and believe on him, are actually sanctified and united to him, as his elect and chosen Body, and shall be saved by him.
• * 1.72

  1 Cor. 15.54, 55.
• g 1.73

  By his dying on the Cross as Testator of God's Covenant, and not by his Power as a God (which was most glorious to himself, but most ignominious to the Devil, according to the Promise, Gen. 3.15.) did he abolish, or bring to nought, and render powerless without any Recovery, not by taking away the immortal Life and Being, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Strength and Power to kill. For the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Authority, Right and Command, the Keys of Death are in Christ's Hand only, and he useth the strength of this Execution in it, as to his Enemies; when Sinners become penitent Believers, then his Death satisfying God's Justice for their Sin, hath executed the Power as to Death, which the Devil had by Law against them, 1 Cor. 15.56, 57. The Sting of Death is Sin, that gives him Power; and the Strength of Sin is the Law, that, unless satisfied for, takes part with Sin; but Christ by dying takes away the Law's Enmity, removes Sin, as to Guilt, Stain and Power, and so brings to nought this Power.
• h 1.74

  The Prince himself set here collectively for all▪ the rest of his evil Spirits, Matth. 25.41. who by his Lies drew Man into Sin, and by Sin stings him to death; having therefore such Power to seduce to sin, he powerfully renders Men ob∣noxious to death; and then, as Executioner, having them by the Law delivered into his Hands, putteth forth his Strength to torment and destroy them. Christ by his Death doth with Price and Power redeem them out of his Hand, and de∣stroys all his Works, takes Possession of them, and brings them through Death to eternal Life.
• i 1.75

  The Effect of the former Destruction of the Devil is laid down in this Verse, viz. the Children's Freedom from the Fear of Death, to which, being Slaves to the Devil, they were once in Bondage. He by breaking and disanulling the Devil's Power, doth really, fully, and justly exempt them from the concomitant Evil.
• * 1.76

  〈◊〉〈◊〉 8.15.
• k 1.77

  A painful and wasting Horror, working the saddest Apprehensions, and tumultuous workings of Soul from its apprehended Danger of Death spiritual, temporal, and eternal, when the Wrath of God doth not only dissolve the natural Frame, but makes an everlasting Separa∣tion from himself, shutting them up with the worst Company in the worst Place and State that is possible for the Humane Mind to imagine, and that for ever, Iob 18.11, 14. and 24.17. Psalm 55.4, 5. and 73.19. and 88 14; to 18.
• l 1.78

  When they come to the Exercise of the reasonable Life of Man, and under Convictions of Sin, then these Terrors arise, and ne∣ver leave affrighting or tormenting them, but makes them pass as many Deaths as Moments, as is evident in Cain and Iudas; for they are inslaved, and in such a State of Drudge∣ry and Vassalage to the Devil the most cruel Tyrant, by their own Guilt, and so are justly, invincibly, and miserably held in it. Christ by his Death rescueth them from this woful, in∣tolerable Vassalage to the Devil, and Hell, and brings them into the glorious Liberty of the Children of God, Rom. 8.21, 25. Colos. 1.12, 13.
• † 1.79

  Gr. he taketh 〈◊〉〈◊〉 bold of 〈◊〉〈◊〉, but of the 〈◊〉〈◊〉 of Abraham 〈◊〉〈◊〉 taketh bold.
• m 1.80

  The Spirit having asserted the Deliverance of the Chil∣dren from their Slavery to the Devil, shews here the means by which it was effected, even by the Gospel-Prophet, being a Man, and not an Angel; he took their Nature to himself, that by Death he might deliver them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie no where, or in no wise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is read by some, to take hold of, and so make this Work denied of God the Son, that he did not take hold of the falling Angels, to save or recover them; but the Spirit speaks not one Word of lapsed Angels in either this, or the foregoing Chapter, and so it cannot refer to them; and for good Angels they never departed or fell, that he should stretch out his Hand to save them. And it cannot be under∣stood otherwise than affirmatively here, which must needs have another Sense, because the same Act is denied and affirmed. The Word therefore signifieth to assume, or to take to one, to assume or take into Vnion. He united not to his Person the An∣gelical Nature, the individual Substance of an Angel, so as to redeem those sinning lapsed Spirits.
• n 1.81

  But he assumed into V∣nion with his Person the Seed of Abraham; which Seed is not to be understood here collectively, for either his carnal or believing Seed; but it is the one singular eminent Seed of Abraham, in and by whom himself, Seed, and all Nations were to be blessed, Gen. 22.18. comp. Gal. 3.16. the Man Christ Iesus. This Man, God the Son, took of the Virgin Mary the Off-spring of Abraham, and united him to his Person, and of God and this Seed united into one Person, became our Lord Jesus Christ, so as he might bring the blessing of Salvation to the chosen of God in all Nations. The Assumption of this emi∣nent Seed into the Unity of his own Person, is here as∣serted by the Spirit, and denied concerning any Angel, there being no Promise ever made to them for it, Zech. 13.7. Luke 1.31, 35. Gal. 4.4. 1 Tim. 2.5. If the Verb signifie no such Assumption in human Authors, as some cavil, it is be∣cause the matter to which it is here applied, was never treated on among them; and it is common with the Spirit to make Words which are ordinary with Men, transcendent, when he applieth them to the great Mysteries of God, as Trinity, Son, Adoption, &c.
• o 1.82

  The last Reason why God the Son assumed and united the human Nature in the Seed of Abraham, to his Person, and was by it made like his Brethren, and for a little while lower than the Angels, was, that he might be capable to re∣ceive and execute the Office of Priesthood, by which Recon∣ciliation of Sinners to God was to be effected; for he could neither be a Sacrifice, nor Priest without it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies not only its being necessary, but becoming, meet, convenient and right both on the account of his Mediatorship, Sureti∣ship, Priesthood, and of his very Work, considering the two parties whose Cause he was to manage. It was fit ••his Per∣son should be God, that he might be just to God, and satisfie him; Adam had betraied God's Interest before, he would not therefore rely on a meer Man: and Man, that he might fee∣lingly understand the State of that Nature, and be a compleat Saviour of it, Zech. 13.7. By this Person God had no un∣fitness nor Disparagement in treating with Sinners, which in a meer Creature he would. For what Creature could have mediated with him? Who durst undertake it, but this Son of his in their Nature, whose Heart he ingaged to it? Ier. 30.21. and fittest for Man, he being near in Nature to us, and coming out of the midst of us, and by it communicating the Benefit of his Mediation to us. The Intention of Christ's Merits arise from his Sufficiency, but the Extension of them from his proper personal fitness, and so reneweth Men of the the same Nature with him, and not Angels.
• p 1.83

  A Man ha∣ving a true Body and Soul like them in every thing, which was necessary to make him a compleat Redeemer, agreeable to them in all things necessary to their Nature, Qualities, Con∣ditions, and Affections, like them in Sorrows, Griefs, Pains Death.
• * 1.84

  Chap. 4.15.
• q 1.85

  Knowing and sensible of the Misery of Sinners on the account of Sin, Pain and Loss, and so inwardly touched with them, as compassionately and effectually to relieve them. How transcendent are his Bowels of Mercy, Pity, and Com∣passion to them? Alas, Man and Angels cannot reach it! Isa. 53.3, 4. and 63.9. If he should be otherwise the least mo∣ved, and desert their Cause, or accuse, or plead against them, what a World of them must perish for ever? He tells the Iews so much, ch. 8.12. comp. Iohn 5.45. A Moses may mis∣carry in his Mediatorship, and did so, Exod. 32.19. but he can never, he is always merciful.
• r 1.86

  He is faithful also to penitent Believers, as well as to God. They may safely trust themselves and their Cause with him, and depend on him, he'l never deceive them. He will satisfie God fully, and give him his due, and discharge that Trust reposed on him. And to relying Souls on him, he'l go through his Work, performing all, till they reach that for which they trusted him, Isa. 11.5. 1 Cor. 10.13. 1 Thes. 5.23, 24.
• s 1.87

  An Officer that was to order Sacrifice, and all matters wherein God was con∣cerned according to his written Law and Rule. This Priest must be a Man; and a Partnership in our Conditions, both of Temptations and Miseries, must qualifie him for it; of this Office he treats largely in ch. 7.8.9 and 10. Amongst the Offi∣cers of this kind he is the Prime, Chief, and Head of all that ever God had, and hath in his Person performed and fulfilled what all of them in theirs did but weakly shadow forth. He was actually in the Flesh, installed in it, of which hereafter.
• t 1.88

  The Compass of his Business lieth in all Divine Matters, all those wherein Sinners are concerned with God, ch. 5.1. Satisfaction, Intercession, And Blessing, are his great Con∣cerns. His principal Work is to bring God and Sinners toge∣ther, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth to make out propitious or gracious to another by Sacrifice. This High Priest by the Sacri∣fice of himself, satisfied God's Justice, removed his Wrath, procured his Pardon as to all Sins of Omission or Commissi∣on, however aggravated, for Penitent, Believing Sinners, and so makes God and them Friends, and fits them for Commu∣nion with Him here, and for the enjoyment of Him for ever, 2 Cor. 5.19, 21.
• u 1.89

  The Reason foregoing the Spirit illustrates in this Verse, he is such a Merciful and Faithful High-Priest, by being a Sufferer himself, which he could not have been feelingly, but by his being incarnate. So many great, and afflictive Sufferings never any endured but himself; He felt what Sin deserved, and would fasten-on Sinners without his interpo∣sing, though he were sinless what Terrors from God with∣in, what Pains in his Body without did he suffer and un∣dergo; such as are unparallell'd, chap. 12.3.
• w 1.90

  Not from any Corruption or Sin within him, Iohn 14.30. chap. 4.15. but from an inveterate Enemy; the Devil without him, and all the Instruments he used of his Associated Spirits and Men: How early on the entrance on his Office did the De∣vil begin with him, and thought to have foiled him as he did the first Adam? and how did his Children tempt him, with the which the Gospel is filled in so many Pages? by these he felt what Temptations were, how difficult to avoid Sin under them, how fearful: it was to be exercised by them, chap. 5.7. how much such as miscarry under them are to be pitied, what sore Evils Sin brings on the commit∣ters of it; what succour, strength, stablishing, settlement his Brethren need under it, Luke 22.43, 44. and how easily with∣out his assistance his Tempted Ones may be foiled by it.
• x 1.91

  Now sensibly made sit by his own Sorrows, Temptations and Sufferings, he is powerfully inclined to help his; sub∣jected he was to all of them, to make him feelingly, tenderly pittying of us. He had the Mercies of God be∣fore, and as if that were not enough, the Tempted Nature of a Man, to soften his Heart to pity his Brethren in their Sufferings and Temptations. These Sufferings of his had a purchasing Power and Ability in them for us, He there∣by buying help and succour for us as to all ours, that should be correspondent into his; so as by his Bloody Death under Temptation he bought off ours, either not to overtake us, or if under them, he is habitually and meri∣toriously thereby to succour his, most compassionate∣ly and readily giving forth all reasonable, suitable, and suf∣ficient support under, and remedy against all these Temp∣tations, which for Sin, or from it, his Brethren are afflicted with, and come to him for help. This is the most pow∣erful Preservative against Despair, and the firmest ground of Hope and Comfort, that ever Believing, Penitent Sinners could desire or have; from all which these Hebrews might have been convinced what little reason they had to be of∣fended with his Humiliation or Death, who was their Mes∣siah; and though for State and Time a little lower than the Angels, yet in the Humane Nature was thereby exalted to be the Lord and Head above them all.