A Short Explanation of Hebrews, Chapter 13 – Postscript
The summe of Chap. XIII.
NOwe, that you may bee fruitfull in the Fayth, I recommended to you, in short, BROTHERLIE LOVE, Vers. 1. HOSPITALITIE, Vers. 2. COMPASSION with sufferers for the Trueth, Vers. 3. CHASTITIE, Vers. 4. CONTENTATION, Vers. 5.6. STEADFASTNESSE in the TRVETH, which GOD'S Messengers hauehave taught you, Vers. 7. For, chaunge who will, CHRIST, in Himselfe, and in His Doctrine, chaungeth not, Vers, 8. Beware of the Leven of IEWISH Doctrine, such as is DISTINCTION OF MEATS, and others lyke, Vers. 9. For, they who mayntayne the Leviticall Service, can not bee part-takers of CHRIST, with vsus, Vers. 10. This was praefigured in the Law, Vers. 11. So was CHRIST'S contemptible vsage, Vers. 12. And wee must followe Him, and bee contented of reproach for Him, Vers. 13. For wee hauehave no place of Rest heere, but looke for it heere-after, Vers. 14. Therefore, let vsus followe the Spirituall Signification of those Ceremonies, and sacrifice vntounto Him our Prayers, and Prayse, and good workes, Vers. 15.16. Obey your Ecclesiasticall Governoures, in their Office: for their Charge is great; and you hauehave neede not to grieue them, Vers. 17. Pray for mee; for I shall bee found an honest Man, what ever bee mens speaches of mee, Vers. 18. But, pray you for mee, for your owne good, Vers. 19. And, I pray GOD, to finish His begun worke in you graciouslie, Vers. 20.21. And, because I hauehave but touched thinges briefelie, in this short Epistle, take Exhortation in good season, when your Teachers doe preasse such Doctrine vponupon you, more at length, Vers. 22. It may bee, that TIMOTHIE and I see you shortlie, Vers. 23. Deliver our Commendations, Vers. 24. And, Grace bee with you all: AMEN. Vers. 25.
The doctrine of Chap. XIII.
VERS. 1. LEt Brotherlie louelove continue.
FRom this first Precept, LEARNE, 1. That the first Fruit of Fayth which GOD requyreth, is LoueLove, and constant louelove, amongst His Children. 2. That our mutuall louelove, must be sincere, & kyndlie; as if it were grounded on Bands of Nature.
Vers. 2. Bee not forgetfull to entertayne Strangers: for, there-by, some hauehave entertayned Angels vnawares.
FRom this Precept, LEARNE, 1. That wee are readie to forget Charitie to Straungers, especiallie to bee Hospitall vntounto them. 2. That the possibilitie of finding Straungers better men nor wee take them to bee, should over-ballance the suspition of their sleightnesse, and should set vsus on to doe the duetie. 3. That if a man, intending to doe good, doe more nor hee intended to doe, it shall bee imputed vntounto him, no lesse, than if hee had intended the same.
Vers. 3. Remember them that are in Bonds, as bound with them; and them which suffer adversitie, as being your selues also in the bodie.
FRom this, LEARNE, 1. That it is no new thing for the World, to put Bonds on them who seeke to bring them out of Bondage. 2. That Prisoners for CHRIST, are readilie forgotten of such as are at freedome. 3. Such Mens Bondage should bee esteemed, as our owne, even vntill GOD set them free. 4. That other distressed People also shall bee helped by vsus, if wee consider, what may befall our selues▪ before wee die.
Vers. 4. Marriage is honourable in all, and the Bed vndefiled: But Whoremongers, and Adulterers, GOD will judge.
FROM THIS WEE LEARNE, 1. That Breakers of Wedlocke, and vncleane persons in a single lyfe, are both reserved vntounto GOD'S …udgement, howe lightlie soever men let them passe. 2. That Marriage beeing provyded of GOD, for a Remedie of Incontinencie, maketh Vncleannesse the heavier sinne. 3. That seeing it is GOD'S DOCTRINE, to commende Marriage, for Honourable; and hath pronounced it, not onlie Lawfull, but Commendable in all persons, of what-so-ever Place, or Calling, and hath justified it, for Vndefiled; to traduce this estate of lyfe, as not holie, or not beseeming an holie man, or an holie Calling, and to forbid Marriage, to persons of anie calling, must bee, as it is called, I. TIM. CHAP. iiij. vers. 1.2. The doctrine of the Devil.
Vers. 5. Let your conversation bee without covetousnesse; and bee content with such thinges as you hauehave: For Hee hath sayde, I will never leaue thee, nor forsake thee.
HEre wee are TAVGHT, 1. That the enlargement of our Desires, to hauehave more and more worldlie goods, whether wee bee rich or poore, is disallowed of GOD. 2. That GOD requyreth Contentation with our present estate, howe meane soever it bee; and counteth it, Covetousnesse, not to bee contented.
2. To make vsus contented, hee giveth vsus GOD'S Promise, made to IOSHVA, Chap. 1.5. for our provision innecessaries. THEN, 1. The Promises made to IOSHVA, or anie other holle Man, in Scripture, for Furniture in his Calling, may bee verie well applyed vntounto vsus, for Helpe, and Furniture, in our Calling. 2. Fayth in GOD'S Promise, for our Mayntaynance, must both stay our feare of want in tyme to come, and giuegive vsus contentment with that which wee hauehave for the present. 3. A generall Promise, of GOD'S beeing with vsus, and assisting of vsus, is as sufficient for all particulars whereof wee stand in neede, as if they were expressed.
Vers. 6. So that we may boldlie say, The LORD is my Helper; and, I will not feare what man shall doe vntounto mee.
BY applying of the Promise made to IOSHVA, hee concludeth Warrand, to apply DAVID'S gloriation, agaynst all perils, PSAL. 118.6.
THEN, 1. Hee that can apply one Promise to himselfe, may confidentlie apply another also. 2. The weakest true Believer, hath as good ground of confidence in GOD, for everie good, needfull for Soule or bodie, as the LORD'S chiefe Prophets, and as good Warrand to apply the Scriptures, to their own vse, which speake of them. 3. Hee who believeth in GOD, needeth not to feare what flesh can doe vntounto him. 4. Fayth, then, doeth its parte duelie, when it glorieth in the LORD, agaynst all opposition.
Vers. 7. Remember them which hauehave the rule over you, who hauehave spoken vntounto you the Word of GOD; whose Fayth follow, considering the ende of their conversation.
THat they may bee steadfast in the Fayth, hee setteth before them the Example of GOD'S Messengers, who had instructed them in the Trueth, and led a lyfe conforme there-vntounto.
WHEREIN HEE TEACHETH VSUS, 1. Who is worthie to bee a Guyde to a People; to wit, the man who speaketh the Word of GOD, and not his owne Dreames; believeth the Trueth which hee teacheth, and hath his conversation answerable. 2. The best respect that a Preacher can craue, or that a People can giuegive to a Preacher, eyther in his lyfe-tyme, or after, is to remember the Trueth of GOD, taught by him, and to make vse thereof. 3. In as farre as Preachers hauehave spoken the Word of GOD, and made it the ende of their conversation, People are commanded heere, to remember Them, and imitate Their Fayth; but no farther.
Vers. 8. IESVS CHRIST, the same yesterday, and to day, and for ever.
THis Sentence SERVETH, FIRST, To show the aeternitie, and immutabilitie, of IESVS CHRIST, in Himselfe, and all His Properties, of Trueth, and LoueLove, and Pittie, &c. AGAYNE, It serveth for a Reason, of keeping fast the Doctrine taught from Him, by our faythfull Leaders: because IESVS CHRIST will still allowe, and mayntayne that Trueth once given out by Himselfe, and can not choose to change His Trueth, being first and last lyke Himselfe. AND THIRDLIE, It serveth to encowrage vsus, to bee constant in the Fayth: because IESVS CHRIST is vnchangeablie the same, in louelove and care towardes those who belieue in Him, in all Ages, for their preservation, and deliverance, in all Cases, wherein they can fall, for His Trueth; as Hee hath given proofe in former tymes, towards others.
Vers. 9. Bee not carried about, with diverse and strange Doctrines: For, it is a good thing, that the heart be established with Grace; not with meates, which hauehave not profited them that hauehave beene occupied therein.
THat they may bee steadfast in the Fayth, hee warneth them, to beware, that they bee not carried about with diverse and strange Doctrines. THEN, 1. Doctrine which agreeth not with the Worde of GOD, vncouth and strange Doctrine, which the Apostles did not acknowledge, and recommende vntounto vsus, must bee rejected. 2. There was such vncouth Doctrine, beginning to creepe into the Church, even in the Apostles tyme. 3. Apostolicke Doctrine, such as they acquaynted the Church with, must bee steadfastlie believed, and stood vntounto; and not looselie layde holde vponupon; lest wee lye open to the winde of false Doctrine.
2. Hee bringeth in, for example, the Doctrine of Distinction of Meates, wherein the Iewishlie affected did place some holinesse, and helpe to Salvation: and yet they who moste leaned to the same, were least profited there-by.
THEN, 1. To place some holinesse in Distinction of Meates, and to count the observation thereof, helpfull to Salvation, is an olde Errour, which even in the beginning, did trouble the Church. 2. Never man got profit, by leaning anie thing to the observation of Distinctions of Meates. For, vnderunder the Lawe, Distinction was commaunded, for the leading of men to some Dueties, signified there-by: but never did GOD giuegive way, that men should esteeme of this observation, as a thing conferring anie whit, to the purchase of Salvation.
3. To keepe out this Errour, of leaning to Ceremoniall Observations, hee opposeth the Doctrine of Grace; where-with hee will hauehave the heart established, and not with Meates.
THEN, 1. The ground of devysing, and vrging of Superstitious Ceremonies, is the vnquyetnesse, and vnstablenesse, of mens heartes, wanting satisfaction in GOD, and His Ordinances; and therefore, seeking to supporte themselues, by meanes of their owne devysing. 2. It is the Doctrine of Iustification by Grace onelie, and nothing of our doinges, which giveth true rest to our heartes, and quyet setling to the Consciences.
Vers. 10. VVee hauehave an Altar, whereof they hauehave no right to eate, which serue the Tabernacle.
SVch as pertinaciouslie did pleade, for the standing of the Leviticall Service, and Ceremonies thereof, hee secludeth from the enjoying of IESVS CHRIST, who is our Altar.
THEN, Such as mayntayne the Leviticall Ceremonies, and doe vrge them on the Christian Church, doe cut themselues from Right to CHRIST. 1. Because they denye, in effect, that Hee is come, seeing they will hauehave those Figures to remaine, which did serue to praefigure His comming; and will hauehave His Church still vnderunder Ceremoniall Pedagogie, as it was vnderunder the Lawe. 2. Because they joyne vntounto CHRIST, their owne Devyses; as if eyther IESVS were not sufficient for Salvation, or His Ordinances were not sufficient, for meanes to attayne therevnto. 3. The Observation of the Distinction of Meates, is a poynct of serving the Tabernacle: for, so doeth the Apostle reckon. 4. Such as will eate of IESVS, and bee part-takers of Him, must beware to serue the I…wish Tabernacle▪ by keeping on foote, and continuing the Ceremonies, and appertaynances annexed there-vntounto: such Feastes, such Iubilies, such Altars▪ such Sprinklings, and holie Water, such Priests, and Vestementes, &c. as LEVI had.
2. Hee calleth CHRIST, by the name of the Altar; because HEE is the thing signified by the Altar, and by the Sacrifice, and by the rest of the Leviticall Ceremonies.
THEN, 1. Those Ordinances of Leviticall Service, were Figures of CHRIST, some in one parte, and some in another; and Hee is the Accomplishment of them, even the Trueth of them ALL: The true Tabernacle, the true Priest, the true Sacrifice, the true Altar, &c. 2. CHRIST'S Selfe is all the Altar that the Christian Church hath. Our Altar is Hee onelie; and nothing but Hee. The Apostle knoweth no other.
3. In that hee sayeth, they hauehave no right to eate, LEARNE, 1. That IESVS is our Foode▪ who belieue in Him, by whom our Soules are kept alyue, and mayntayned everie day Spirituallie, as the Priestes were mayntayned by the olde Altar, bodilie. 2. That before a man attayne to eate, or drawe Benefite from CHRIST, hee must hauehave a Right vntounto Him▪ There is a Possession following the Right; and the Right tendeth to the Possession. 3. Hee who loveth to hauehave the Right, must take the Course which CHRIST praescrybeth, without mixing anie thing there-with.
Vers. 11. For, the bodies of those beasts, whose blood is brought into the Sanctuarie, by the high Priest, for sinne, are burnt without the Campe.
HEE showeth, that this was praefigured in the Lawe: For, LEVIT. 16.27. the Sinne-Offering was burnt, and none of the Priestes, the servantes of the Tabernacle, did eate thereof. TO SHOW,
1. That such as adheared to the Tabernacle, and Leviticall Service, a… needfull to their Salvation, (speciallie after CHRIST, the Sinne-Offering that was offered) should not bee part-takers of Him. Againe, The Sinne-Offering was offered without the Campe; to showe, that such as would bee part-takers thereof, must forsake the Iewish Synagogue, and come out of it, towardes CHRIST, vvho will not hauehave His Church mixed with the formes of the Iewish Church. Thirdlie. The bodies of the Sacrifices of Sinne, were then taken from the vse of the Priestes of the Tabernacle, when the blood was now brought in to the Sanctuarie: To showe, That CHRIST should bee taken from them; who, after His Bloode was shed, and had made Attonement within the Sanctuarie of Heaven, should not relinquish the Iewish Tabernacle, and the shadowing Figures there-of.
Vers. 12. VVherefore, IESUS also, that Hee might sanctifie the People, with His owne Bloode, suffered without the Gate.
ANOTHER ende of the burning of the Sinne-Offering, without the Campe, hee showeth, first, To be, The praefiguration of the ignominious vsage of CHRIST'S Bodie, casten out of the Citie of Hierusalem. 2. Agayne: Lyke as the Sinne-Offering, how-be-it the bodie thereof was burnt without the Campe, yet the bloode of it was brought within the Sanctuarie, to make a Figuratiue Attonement: Even so, howe baselie so-ever men did vse CHRIST'S Bodie, in casting of it without the Citie; yet was his Bloode in high esteemation with GOD; made Attonement for the People, and sanctified them.
Vers. 13. Let vsus goe foorth, therefore, vntounto Him, without the Campe, bearing His Reproach.
HENCE hee draweth an Exhortation. To bee readie to renounce the Worlde, and to take vp our Crosse, and followe CHRIST. Wherein hee TEACHETH VSUS, 1. That CHRIST'S Sufferinges without the Citie, represented the state of His Mysticall Bodie, and Kingdome, thrust foorth, and contemptiblie rejected of the Worlde. 2. That such as will bee part-takers of CHRIST, must resolue to bee so handeled also, and must sequestrate their affections from the Worlde, and must bee contented to bee crucified vntounto the Worlde, with our LORD and Master, CHRIST IESVS. 3. That what reproach is suffered for CHRIST'S sake, is not the man's, but CHRIST'S reproach, for whome it is suffered: And, so, the Reproach is as honourable before GOD, as it is ignominious before the Worlde.
Vers. 14. For, heere wee hauehave no continuing Citie; but wee seeke one to come.
HEE giveth a Reason of this Exhortation, TEACHING, 1. That the instabilitie of this present Worlde, and our short and vncertayne tyme of Pilgrimage there-in, should bee a Motiue, to make vsus loose our affections off it in tyme. 2. That the hope of a quyet, and sure, and blessed Place of Rest heere-after, should bee another Motiue, to make vsus renounce this Worlde, with the better will. 3. That the true Pilgrimes Employment in this Worlde, is, To bee seeking, howe to come Home, to his owne Countrey, and Citie, prepared for him.
Vers. 15. By Him, therefore, let vsus offer the Sacrifice of Prayse to GOD continuallie: that is, The Fruit of our Lips; giving Thanks to His Name.
ANOTHER Exhortation, to offer Spirituall Sacrifices. WHEREIN WE LEARNE,
1. That as CHRIST hath abolished all properlie called Priestes by Office; So hath Hee made all Christians Spirituall Priestes, by common Duetie. 2. As CHRIST hath offered the Propitiatorie Sacrifice of His owne Bodie, once for all that are to bee saved, and hath left no properlie called Sacrifice, no Offering for Sinne, no Propitiatorie Offering, nowe to offer; So hath Hee appoyncted the Spirituall Sacrifice, of Thankes, to bee offered by everie faythfull Man, and Woman; such as is Prayer, Prayses, and Thankes-giving to GOD. 3. That these our Sacrifices of Prayer, and Prayse, is the Spirituall Service of Saynctes, aunswerable to the Thanke-Offering of the First Fruites, and Calues, and Bullockes; vvhichwhich was the externall Sacrifice of the Olde Church. 4. That the offering of these Spirituall Sacrifices, is not tyed vntounto sette houres, as the Legall; but, to bee done continuallie. 5. That these our Sacrifices of Prayer, and Prayses, are not to bee offered by the mediation of Saynct, or Angell, but, by IESVS CHRIST onelie. 6. That albeit they bee vnworthie, as from vsus, yet beeing offered by CHRIST'S Mediation, they shall bee accepted for Service, at our handes.
Vers. 16. But, to doe good, and to communicate, forget not: for, with such Sacrifices, GOD is well pleased.
ANOTHER Exhortation, to good Workes, and Almes deedes: TEACHING VSUS,
1. That good works, and Almes deeds, are appoyncted to bee of the number of Spirituall Sacrifices, and a parte of the THANK-OFFERINGS of the Saynctes.
2. That because they are Sacrifices, they must not bee offered to the Idole of our owne credite, and esteemation, or our owne private endes; but vntounto GOD, even in obedience vntounto Him, and for the Glorie of Him. And, because they are a parte of the THANK-OFFERINGS of the Sayncts, they must not incroach vponupon the SINNE-OFFERING of the SAVIOVR, the onelie Expiatorie, the onelie Propitiatorie, and the onelie Meritorious Sacrifice.
3. That beeing so offered, they are well pleasing vntounto GOD: The smell of CHRIST'S SINNE-OFFERING, once offered, making our THANK-OFFERING to bee sweete smelling vntounto GOD.
Vers. 17. Obey them that hauehave the rule over you, and submit you selues: for they watch for your Soules, as they that must giuegive account: that they may doe it with joye, and not with griefe; for, that is vnprofitable for you.
ANOTHER Exhortation, To obey such as had the rule over them; their Guydes, and Leaders, as the worde importeth: That is, Publicke Office-bearers in the Church, appoyncted of GOD, to teach, and governe them, by the Worde, and Ecclesiasticall Censures.
THEN, 1. The Churches of CHRIST are not Dennes of Confusion, but Houses of Order; having some to bee Guydes and Rulers, and some to bee instructed and guyded, by the direction of GOD'S Worde, and Ordinances.
2. Even the meanest and poorest Churches, albeit no more powerfull than were the Churches of these scattered HEBREWES, must bee so provyded.
3. The right duetie of the Office-bearers in the Church, is, First, To bee Guydes, poyncting out the waye in GOD'S Worde, which the people should keepe, towardes Heaven. Next, To bee Leaders, going before them in the example of Fayth, and the Fruites thereof, in their conversation. And thirdlie, Rulers by the Rodde of Discipline, to take order with the scandalous, and to recall Wanderers, to encowrage the obedient; for, thus much doeth the worde importe.
4. The duetie of the people, is, To obey the direction of such Guydes, and Rulers, and to submit themselues vntounto their censures, and to mayntayne them in their Office, everie waye; that this Order may bee continued, and not fall by anie want, which the people may supplie.
2. The Reason which hee vseth to induce them, is, They watch for your Soules, as they who must giuegive account.
THEN, 1. The Charge of Church Rulers, is the heaviest of all Charges, because of Soules.
2. The moste assiduous, and paynfull, setting, not of the bodie onelie, but the spirite on worke; because it is a Charge, of WATCHING.
3. The moste dangerous of all Charges, because the account of lost soules within the Church shall bee craved at their handes, whether they hauehave done all that which became them to doe, to saue them, or not.
4. The weyghtinesse of their Charge, should affect their people, and mooue them, to concu…re, for their partes, as they are able, for their encowragement.
3. Another Motiue, is, That they may doe their worke with joye, and not with griefe: for that is vnprofitable vntounto you, sayeth hee.
THEN, 1. Church Mens chiefe joye, should bee their peoples obedience vntounto GOD'S Directions in their Mouth: and their chiefe griefe, if it bee other-wayes.
2. Whether they will get joye or griefe from their people, they must doe their worke, and followe their Charge.
3. The lesse comfortable people bee vntounto their Leaders, their Teachers, and Rulers; the lesse profite shall they hauehave by their Ministerie.
Vers. 18. Pray for vsus: For wee trust wee hauehave a good conscience, in all things, willing to liue honestlie.
HIS craving the benefite of their Prayers for him, TEACHETH VSUS, 1. That albeit the Scripture giveth no warrand, to seeke the benefite of the Prayer of Saynctes departed, or of Angels; yet it giveth warrand, for seeking of the mutuall concurrence in Prayer, of these that are living together, and militant heere on Earth together. 2. That the greatest Apostle hath neede of the Prayers of the meanest Christian; and may bee helped there-by.
2. Hee giveth a Reason, aunswering all the Calumnies which were spred of him by his Adversaries; that they might, with greater freedome, pray for him, as for an honest Man.
THEN, 1. They who are vnjustlie reported of, must comfort themselues in the testimonie of a good Conscience. 2. An honest heart may expect the better Fruite of their owne Prayers, and others. 3. And such as wee knowe are sincerelie set to serue GOD, wee may, with the better cowrage, praye for them.
3. He expoundeth what he calleth a good Conscience; by saying, that hee was willing to liue honestlie.
THEN; The purpose, desire, and endevoure to liue honestlie, is the evidence of a good Conscience, and the ground also of the good Testimonie; because such a disposition escheweth to doe evill, and is carefull to doe good.
Vers. 19. But I beseech you the rather to doe this, that I may bee restored to you the sooner.
HEE joyneth a Reason, for their owne good, to pray for him; that the impedimentes of his comming vntounto them beeing remooved by their Prayers, hee might come the sooner.
THEN, 1. When our owne good is joyned with the good of such as call for our Prayers, wee hauehave the more inducement…s, to set vsus on worke. 2. Manie hinderances of our good and comfort, doe stand in the waye, which by Prayer might bee remooved.
Vers. 20. Nowe, the GOD of Peace, that brought agayne from the dead our LORD IESUS, that great Shepheard of the Sheepe, through the Bloode of the Ever-lasting Covenant.
NOwe, hee prayeth for them, whome hee hath in the former wordes requested to pray for him.
THEN, 1. Prayer is a mutuall Duetie, and ought to bee made by vsus, for such as wee desire to pray for vsus.
2. Hee styleth GOD, to whome hee prayeth, first, The GOD of Peace. TO TEACH US, That Peace proceedeth from GOD, and …s preserved by Him, in His Church; and, That it doeth please Him well, that His Children should bee in peace, and should studie there-vntounto.
3. Agayne: Hee descrybeth GOD, by the Great Worke of CHRIST'S Resurrection, wrought by Him.
THEN, 1. As CHRIST'S Resurrection, is the Worke of His owne Power, IOHN 10.18. So also is it the Worke of GOD the FATHER, in this place: For, IOHN 10.30. the FATHER and CHRIST, in power are one.
4. The Proppes of his Fayth in Prayer, are, first, The Office of IESVS, who is the Great Shepheard of the Sheepe.
THEN, 1. Those who come vnderunder the reckoning of CHRIST'S Sheepe, are the onelie People, of whome Hee, by speciall Office, professeth to take charge. 2. How-so-ever Hee employe the Ministerie of Men, to feede His Flocke vnderunder Him; yet doeth Hee keepe the Place and Style of ARCH-PASTOR, or GREAT SHEPHEARD, to Himselfe. 3. People, how-so-ever they bee furnished by Ministers, yet they hauehave the Great Shepheard to acknowledge, and relye vponupon: of whose care and fidelitie, for their feeding, and preservation, they may bee confident.
5. The next Prop of this Prayer, is, The power of GOD, who brought agayne from the dead the Great Shepheard.
THEN, 1. The Sheepe must not thinke to bee aboue the Shepheard: but, must resolue, for bearing witnesse to the Trueth, and to bee put to death as Hee was, if GOD please. 2. Nor neede they feare to be vsed so, seeing Hee is risen agayne: because, Hee that raysed the Shepheard, for the Sheepes cause, can rayse the Sheepe from death also, for the Shepheards cause.
6. The third Proppe of Confidence, for obtayning this Prayer, is, The Bloode of the Everlasting Covenant, through which hee seeketh his Petition to bee graunted.
THEN, 1. It is CHRIST'S Bloode which hath ratified the Covenant, and established our Reconciliation, to endure for ever; because the Vertue of that Bloode is perpetuall. 2. It is thorowe that Bloode, that everie thing is purchased, for which wee can pray. It is the Pryce of the Purchase of Sanctification vntounto vsus, as well as of Salvation.
Vers. 21. Make you perfect, in everie good worke, to doe His will; working in you that which is well-pleasing in His Sight, through IESUS CHRIST: To Whom bee Glorie, for ever, and ever. Amen.
THAT which hee prayeth for heere, is, That they may bee made perfect, in everie good worke, to doe the will of GOD.
THEN, 1. Onelie the doing of GOD'S Will, and what Hee hath commaunded, is to bee reckoned for a good worke. 2. It is not anough to bee given to some sorte of good worke; but wee must endevoure our selues, to worke everie sorte of good worke; having a due respect vntounto all GOD'S Commaundementes. 3. What-so-ever measure wee hauehave attayned vntounto, wee must not stand there; but Perfection must bee aymed at; vvhichwhich is still before vsus, vntill wee come to Heaven.
2. The way howe this may bee done, hee showeth, to bee, By GOD'S working in vsus, that which is well-pleasing in His Sight, even through IESVS CHRIST.
THEN, 1. It is not by anie strength of our owne, where-by good workes are wrought; but even by the Power of GOD, working in vsus graciouslie. 2. It is through IESVS CHRIST, that this working is procured, conveyed vntounto vsus, and made acceptable vntounto GOD.
3. Hee closeth his Prayer, with ascrybing of Glorie vntounto IESVS, for ever. Amen.
THEN, 1. CHRIST IESVS, is true GOD, worthie of Divine Glorie, FOR EVER. 2. The Prayer and Prayses which wee offer vntounto GOD, must come from so advysed a Mynde, as wee may seale the same with Fayth, and heartie Affection, imported in AMEN.
Vers. 32. And, I beseech you, Brethren, suffer the Worde of Exhortation: for, I hauehave written a Letter vntounto you in few words.
LAST of all, hee exhorteth them, to take in good parte, the Worde of Exhortation, from their ordinarie Teachers; who behooved to dilate, and vrge, and inculcate these thinges, even at length, vntounto them. The reason where-of, hee giveth; Because hee had written this Letter but in fewe wordes vntounto them; and might not insist in those poynctes at large, as they had neede of; but behooved to leaue this vntounto their Teachers.
THEN, 1. There is neede of Preachers, by the Worde of Exhortation, to dilate, and inculcate, that which the SCRIPTVRE hath in short. 2. It is verie irksome for men, to hauehave their sluggishnesse stirred vp by EXHORTATION, and the same thinges inculcate agayne and agayne: But their owne Profite should make them to suffer it patientlie. 3. The wryting of SCRIPTVRE, praejudgeth not the vse of Preaching; but both keepe their owne rowme; The SCRIPTVRE serving for a short laying downe of the Grounds to bee taught, and Exhortation serving to dilate and vrge the Trueth delivered in SCRIPTVRE, as their Case requyreth.
Vers. 23. Knowe yee, that our Brother TIMOTHIE is set at libertie; with whom, if he come shortlie, I will see you.
FROM this learne, first, That the Deliverie of one TIMOTHIE, out of the handes of his Persecuters, should bee a matter of Comfort, and Ioye, vntounto as manie CHVRCHES as doe heare of it. SECONDLIE: Good Newes should bee spred abroade; and, are a fitte Matter for Christian Epistles.
Vers. 24. Salute all them that hauehave the rule over you; and all the Sayncts. They of ITALIE salute you.
FROM THIS LEARNE, FIRST, That as it is the mutuall duetie of Christians, to sende Commendations one to another: So is it a Christian duetie, to carrie them; not vnbeseeming, even an Apostle.
2. His directing of the People, for to carrie his Commendations to their Rulers, maketh it evident, that the Apostle ordayned this Epistle, to bee first read vntounto the People. And, so, was farre from their myndes, who will not suffer the SCRIPTVRE to come in the Peoples handes.
Vers. 25. GRACE bee with you all. AMEN.
THIS closing of the EPISTLE, vsuall to the Apostle, TEACHETH,
1. That Grace, is the common good of the CHVRCH; vvhere-vntounto everie Saynct hath entresse.
2, That Grace is all that can bee desired: For, if the Fountayne of GOD'S Grace, or Favour, runne towardes a man, vvhat can the man stande in neede of, which the over-running Streame of GOD'S Good-will shall not carrie vntounto him.
The Post-script.
WRitten to the Hebrewes, from Italie, by Timothie.
SOME inconsiderate hande hath put to this POST-SCRIPT, appearinglie: For, this Epistle was ordayned by the Apostle, to carrie the Newes of Timothie's Liberation, and a promise of his comming vntounto them, afterwardes, possiblie, as the 23 verse of this Chapter showeth; and not to bee carried by Timothie.
And agayne; The Apostle was bound by this Letter, to come with Timothie, if hee had beene to come shortlie, after the wryting of this Epistle.
And thirdlie; Timothie was not as yet come to that place where the Apostle Paul was, when this Epistle was directed: for, then, had hee beene certayne of Timothie's purpose; and behooved, if not to goe with Timothie; yet to hauehave written the reason of so sudden a chaunge of his Purpose, and written Promise: Or, else, to hauehave deleted the Promise of his comming, out of the Epistle, by wryting it over agayne; or some way else.
WHENCE WEE COLLECT, That POST-SCRIPTS are not a parte of the TEXT, nor of the APOSTLES owne wryting; neyther ought they to hauehave such Authoritie, or Credite, as the TEXT hath, which alwayes agreeth with it selfe, as proceeding from the Inspiration of the Holie Spirit: To whome, with the Father, and His Son, IESVS CHRIST, our LORD, bee Glorie, for ever: AMEN.
FINIS.
End of the text · David Dickson, A Short Explanation of Hebrews (1635)