An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The sum of Chap. I.

IF you shall make comparison, O Hebrews, the Ministery of the Gospel shall bee found more glorious than the Ministery of the Law: For the manner of Gods dispensing his will before Christ came, was by part and part, and subject to his own addition: not after one setled manner, but subject to alteration, and by the Ministery of men, the Prophets, Verse 1. But now hee hath declared his last Will gloriously, by his own Son, God and Man in one person, Verse 2, 3. who is as far above, not only the Prophets, but the Angels also,—as the native glory of his Person and Office, is above theirs, Verse 4. For hee is of the same substance with the Father, Verse 5. and partaker of the same worship with him, Verse 6. The Angels but servants to him, Verse 7. Hee is eternal God, and King over all, Verse 8. and in regard of his Manhead and Office, filled with the Spirit, Verse 9. Yea hee is Creator, unchangeable, and everlasting, Verse 10, 11, 12. Joyned with the Father, in the government of the world, Verse 13. The Angels but servants, both to him, and to his children, Verse 14.

The Doctrine contained in Chap. I.

Vers. 1. God who at sundry times, and in divers man∣ners, spake in time past unto the Fathers by the Pro∣phets.

ALbeit the Apostle was willing, that these Hebrews should understand that this Epistle came unto them from him, as appeareth, Chap. 10. vers. 34. yet doth hee not prefix his name in the body of it, as in all his other Epistles, that by the prudent dealing of these faithful He∣brews, as wee may think, others who kept p••ejudice a∣gainst his person, might bee drawn on, to take notice of his Doctrine more impartially, and know his name, after they had tasted of the truth from him, in a fitter time. Whence wee learn, 1. That it is lawful for godly men, to dispose of the expression of their names in their wri∣tings, as they see it expedient. 2. That it is not much to bee inquired, who is the Writer of any purpose, till wee have impartially pondered the matter written. 3. That it is not alwayes necessary, that wee should know the name of the Writer of every part of Scripture: for the authority thereof is not from men, but from God, the Inspirer thereof.

1. Hee saith not simply, The Prophets spake, but God spake to the Fathers, by the Prophets.] Then, 1. God was the chief Doctor of his own Church, from the begin∣ning. 2. And what the Prophets conveighed from God, to the Church, by Scripture, as it is called here the speak∣ing of God, so it is to bee accounted of still, and not as a dumb letter.

2. Hee saith, God spake at sundry times. By many parts, as the word importeth; now a part of his will, and then a part farther; at another time yet a part farther. Then, the Lord was in the way only, of revealing his whole mind to his Church, before Christ came; letting forth light, by little and little, till the Son of Righteousness, Jesus Christ, arose, and had not told his whole will. 2. And for this reason, the Jewish Church was bound to suspend her determination of the unchangeableness of her Levi∣tical service, till the Law-giver spake his last word, and uttered his full mind, in the fulness of time.

3. Hee saith, before Christ came, God spake in divers manners.] Not revealing his Will after one manner; but sometime by vive voice, sometime by vision, or dream, or inspiration, or Urim and Thummim, by signs from Hea∣ven, by types, and exercise of shadowing Ceremonies. Then, No reason the Jews should stick so fast to the Ordinances of Levi, (they being ins••ituted in the time

of the alterable courses of the Churches Pedagogy) as not to give way to the abolishing of them by the Messi∣as: Which to show, is a part of the Apostles main scope.

Vers. 2. Hath in these last dayes spoken unto us, by his Son, whom hee hath appointed Heir of all things: by whom also hee made the worlds.

1. Hee saith, God who spake to the Fathers, hath spoken to us.] Then, The same God, who is Author of th•• Old Testament, is also Author of the Doctrine of the New Testament: and the Church of old, and now, is taught of the same God; that the faith of the Elect might de∣pend upon the Authority of God only, both then and now; and not on men.

2. These are called the last dayes.] Then, The fulness of time is now come: The Law-giver of the Church hath spoken his last Will: His mind is fully revealed; setled course for the Faith, and service of his Church, is taken; after which no new alteration of his constitutions is to bee expected.

3. Hee saith, God spake to them by the Prophets, but hath spoken to us by his Son.] Then, 1. As the Son is a∣bove the servants, so is Christ above the Prophets. And no reason, that the Jews should think so much of Moses, and the Prophets, as for them, to mis-regard Christs Do∣ctrine, and stick to the Levitical Service, under pretence of estimation of the Prophets. 2. The glory of the Go∣spel is greater than the glory of the Law. 3. The glory of the ministerial calling of Preachers of the Gospel, is by so much the greater, as it hath the Son of God first-man in the Roll thereof; as first Preacher, and Prince of Preachers. 4. Christs Sermons are all of them direct∣ed unto us: and so much more highly should the Doctrine of the Gospel bee esteemed of, by us.

4. In describing Christ, hee saith, the Son is Heir of all things: that is, hee hath received a domination over all creatures, from the Father; that as Hee is Lord over all, so is Christ.] Then, 1. Christ is Heir of all things in the Church also, Lord of the Sabbath, and of all the service annexed to it, to whom it is lawful to chop and change the Levitical Ordinances, at his pleasure. 2. And Heir of all the Prerogatives and Promises, made to the Jews, or others; through whom only, as the righteous owner of all things, both Jew and Gentile must seek and keep right to what they have, or can claim: And therefore it behoved the Hebrews to enter themselves Heirs to their priviledges by Christ, or else to bee dis∣inherited.

5. Hee saith, God by his Son, made the worlds.] So hee calleth the world, for the variety of times, and ages, and fleeces of the creatures, one succeeding another. Then, 1. Christ is God, Creator of all things. 2. Hee is a distinct person from the Father; by whom the Fa∣ther made all. 3. That which the Father doth, the Son doth the same; yet so, as in order of working, the Father is first, and the Son is next; working with, and from the Father.

Vers. 3. Who being the Brightness of his Glory, and the express Image of His Person, and upholding all things, by the Word of his Power, when Hee had, by Him∣self, purged our sins, sate down on the right hand of the Majesty on high.

In describing Christ, hee useth borrowed similitudes: for what proper word can bee found, to express so great a mystery▪ And what can wee conceive of his Godhead, but by resemblance? Yea, hee useth more similitudes than one; for it is but little wee can conceive of him by one: and what wee might misconceive by too hard pressing of one similitude, by another is corrected; and so our con∣ception helped.

1. Christ the Son, is called the brightness of his Fa∣thers Glory.] The similitude is borrowed from the Sun beams. Then, 1. As the Father is glorious, so is Christ his Son glorious, with the same glory▪ Therefore 1 Cor. 2.8. Hee is called the Lord of Glory. 2. As the beams of light have their original from the Sun, so hath Christ his original of the Father, and is unseparable from him: for as the Sun was never without its light, so nei∣ther was the Father ever without the Son, but co-eternal∣ly with him. 3. As the Sun is not manifested, but by its own brightness; so the inaccessible light of the Fathers Glory, is not revealed to the creature, but by the Son.

2. Christ is called the express Image of the Fathers Person.] The similitude is borrowed from a Signets im∣pression, which representeth all the lineaments of the Seal.

Then, 1. The Father is one person, and the Son is one other person of the Godhead, having his own pro∣per subsistence distinct from the Father. 2. The Son re∣sembleth the Father, fully, and perfectly; so that there is no perfection in the Father, but the same is substantially in the Son: As the Father is Eternal, Omnipotent, Om∣nipresent, infinite in Wisdome, Goodness, Mercy, Holi∣ness, and all other Perfections; so is the Son Omnipo∣tent, Eternal, and all that the Father is. 3. Whatsoever perfection wee can perceive in Christ, shining in his Manhead, or Word, or Works; the same wee may con∣clude to bee in the Father also, whose resemblance, and express Image hee is. Find wee Christ good and merci∣ful, loving and pittiful, meek and lowly, not abhor∣ring the most vile and miserable, whether in soul or bo∣dy, that cometh unto him for relief▪ wee may bee assu∣red, that such a one is the Father; and no otherwayes minded to such as seek unto him through Christ.

3. Christ upholdeth all things, by the word of his pow∣er.] Then, 1. The preservation of the Creatures, as well as their Creation, is from Christ. The Father upholdeth all, so doth the Son. 2. What hee doth, hee doth as Omnipotent God, by his Word, without trouble or bur∣then. As hee spake, and all was done; So hee but by his Word commandeth, and all standeth fast. And this his Word is nothing else, but his powerful Will, ordain∣ing things to bee, and continue; and powerfully making them so to bee, and continue, so long as hee will.

4. Christ by himself purged our sins. To wit, by bear∣ing our sins upon his body on the Tree, 1 Pet. 2.4.] Then, 1. Our sins are filthiness that must bee purged. 2. The satisfactory cleansing of our sins, is not a thing to bee done by mens meritorious doings, or sufferings, but al∣ready done, and ended, by Christ, before hee ascended; and that by himself alone, all creatures being secluded. 3. Hee that upholdeth all things, by the Word of his own Power; and hee that purged our sins, by his own Blood, is but one self-same Person; God and Man is He in one Person.

5. Christ sate down on the right hand of the Majesty on high.] That is, when Christ had cleansed our sins by his death, hee ascended to Heaven, and possessed himself as Man, in the fellowship of the same Glory, which as God hee had before the World was, Joh. 17.4, 5.

Then, 1. The Son is joyned in the fellowship of the same Glory with the Father, as well in his Manhead af∣ter his Resurrection, as in his Godhead before his Incar∣nation. For, though the glory of Christs Godhead was hid, for a while, by the sufferings of his Manhead, yet was it not abolished, nor in it self abated thereby: but the Manhead first assumed unto the unity of Person with the Godhead, that our Ransome might bee rich; and then, to the union of the same Glory, that the Redeem∣er, after the Ransomes paying, might bee altogether glo∣rious.

2. Seeing hee that hath cleansed our sins, is so glori∣ous a Person, all the means of his cleansing us, how base soever, such as were his Hunger and Thirst, his Poverty and Weakness, his shameful and painful Death, should bee glorious in our eyes also.

3. Majesty, and Magnificence, and Grandeur, pro∣perly so called, is the Lords. The highest excellencies of the creature, are but sparks of his Majesty, and weak

resemblances onely, albeit their earthly glory often hold mens eyes so, as they forget the Lords Greatness.

Vers. 4. Being made so much b••tter than the Angels, as hee hath by Inheritance obtained a more excellent Name than they.

1. Hee proveth Christ to bee greater than the Angels, be∣cause his Name is more excellent than theirs.] For they are called Angels, and hee Gods Son: which hee is said to have by inheritance as due to him; both as God by eternal Generation, and as Man by assumption of our Nature in unity of one person; according to which hee is not the adop∣ted, but natural Son of God: Filius natus, non filius factus. Then God giveth not idle titles: as God calleth things, so they are, or are made to be. Christ, as God, is called Gods Son, because by eternal Generation hee is so: as Man hee is called Gods Son, because by assumption of the humane nature unto the personal union of his God∣head, hee is made so to be.

2. As far as Sonship is above servile imployment, so far is Christ more excellent than the Angels.

Vers. 5. For, unto which of the Angels said hee at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and hee shall be to mee a Son.

1. Hee proveth this point by Scripture, Psal. 2.7. 2 Sam. 7.19. and putteth them to improbation of his Doctrine by Scripture, if they could.

Then, 1. In the Primitive Church, in matters of Re∣ligion, all Authority was silent, and Divine Scripture spake, and determined questioned points of Truth. 2. The Apostle counted it sufficient, to bring Scripture for his Doctrine; and permitteth no impugning of it, but by Scripture.

2. Onely of Christ, saith God, I have begotten thee.]

Then, 1. Howsoever God hath many Sons by Crea∣tion, by Office, by Grace, and Adoption; yet, a Son by Generation, a native Son, hath hee none, but Christ. 2. Christ is of the same Nature and Essence, with the Father, consubstantial with him; because begotten of him, in himself, without beginning; the Son being eter∣nally in the Father, and the Father eternally in the Son, of the self-same Nature, and God-head.

3. This day have I begotten thee.] Being understood of Christ, according to his God-head, signifieth the Fa∣thers timeless, eternal, perpetual constant, and present Generation of his Son, in himself, being understood ac∣cording to his state, in his Man-head, it signifieth the Fa∣thers bringing forth of the Son, to the knowledge of the World, and declaring him to bee the Son of God, with power, by his Resurrection from the dead, Rom. 1.4. These places, it is true, were spoken of David and Solomon, as Types of Christ, typically, in a slender resemblance, Psal. 2.7. and 2 Sam 7.19. But the body of the Truth aimed at, and signified, was Christ resembled by them, as here wee see. Whence wee learn, that typical speeches in Scrip∣ture, have not their perfect meaning, neither can be ful∣ly expounded, nor truly understood, till they be drawn to Christ, in whom they have their accomplishment, and of whom they mean to speak, under the name of the Types. And therefore neither could the old Church of the Jews, nor can wee get comfort in any of them, till Christ in whom all the Promises are Yea and Amen, be found included in them.

Vers. 6. And again, when hee bringeth in the first be∣gotten into the world, Hee saith, And let all the An∣gels of God worship him.

1. Hee saith, that is, the Father saith, Psal. 97.7▪ Then, The Scripture which elsewhere is called the Speech of the Holy Ghost, is also the speech of the Father.

2. Hee bringeth in his first begotten into the World.] Then,

1. The Father is the Author of Christs Incarnation, and of his Kingdome amongst Men, and of Divine Glo∣ry given to him in his Kingdome. 2. Christ is the Fa∣thers first begotten, both for the eternity of his Person, begotten without beginning, before the world was; and for the excellency of his Person, being more glorious than all Angels, or Men, which get the name of Chil∣dren, either by Creation, or Adoption.

3. The Father commandeth; Let all the Angels of God adore Him. Then, 1. The Father communicateth to Christ, as his own Nature, and God-head, by Genera∣tion; so also his own Glory, by commanding the crea∣tures to adore him. 2. What the creatures adore, they acknowledge by adoration, to be God; so God esteemeth. 3. And Christ is the Angels God, because they must adore Him.

Vers. 7. And of the Angels Hee saith, Who maketh His Angels Spirits, and His Ministers, a flame of fire.

Hee maketh his Angels Spirits &c. Psal. 104.5, Then, 1. God made not the Angels, to get any part of Christs room in the Churches worship; but to serve Christ, as lowly as any of the meanest creatures. 2. And the Angels, indeed, are as ready to do so, and as swift and active in their service, as the Winds, and fire-slaughts.

Vers. 8. But unto the Son Hee saith, Thy Throne O God, is for ever and ever: a Scepter of Righteousness, is the Scepter of thy Kingdome.

9. Thou hast loved Righteousness, and hated Iniquity: Therefore God, even thy God, hath anointed thee with the Oyl of Gladness above thy Fellows.

1. By this place, cited out of Psal. 45.7. It is evident, that the 45. Psalm is a Song of the mystical Marriage of Christ and his Church: and in this Passage a number of notable Doctrines, concerning Christ, are pointed at. 1. Hee is called God; and so is fit to reconcile us to God; able and all-sufficient, to accomplish our Salvation: a Rock, to lean unto. 2. A King enthroned, not onely over the World, but in a gracious manner, over the Church, which hee marrieth to himself in this Psalm: and there∣fore shall his Church have Laws, and Direction, and Protection from him. 3. Hee hath a Throne for ever and ever; and therefore shall his Church, which is his King∣dome, endure for ever and ever. 4. Hee hath a Scep∣ter, to rule with; and therefore power, and authority, to take order with his subjects, and with his Enemies also. 5. His Scepter, is a Scepter of Righteousness; because hee cannot abuse his power, to do wrong to any, but will do right to all; yea, and lead on his Subjects to Righteous∣ness of Faith, to justifie them before God, and Righ∣teousness of Conversation, to adorn them before Men.

2. Hee loveth Righteousness, and hateth Iniquity.] And therefore, 1. His Scepter cannot be swayed but righteously. 2. And so must his Subjects set themselves to do, if they will please him.

3. Therefore, Christs God hath anointed him, with the Oyl of Gladness, above his Fellows. Then, 1. As Christ is God himself, so also is hee Man under God, in re∣gard of his Man-head, and Office therein. 2. And God is his God by Covenant: Christ as man, is con∣federate with God. 3. And hee hath Fellows in the Covenant: that is, others of man-kind, with whom hee is partaker of flesh and blood, Fellow-brethren, and Co-heirs, Shares-men in all the Fathers Goods with him. 4. Hee is anointed with the Oyl of Gladness; furnish∣ed with the Spirit that bringeth joy unto him, and all his Subjects, who get conveyed unto them by Christ, Righteousness, and Peace, and Joy in the Holy Ghost. 5. Hee is anointed above his Fellows. The rest of the confederate Saints are anointed also; yet by measure, re∣ceive they the Spirit. But Christ is anointed above them▪ the Spirit is not given to him by measure; but to dwell bodily, or substantially, that wee of his fulness may all receive, Grace for Grace.

4. Because hee loveth Righteousness, &c. Therefore hee is anointed. Then, The Righteousness of Christ, is the procuring, and meritorious cause of this joy to him, and his Subjects, Fellows in the Covenant.

Vers. 10. And Thou Lord, in the beginning, hast laid the Foundation of the Earth: and the Heavens are the Works of thine Hands.

11. They shall perish, but Thou remainest: and they all shall wax old, as doth a Garment.

12. And as a Vesture shalt Thou fold them up, and they shall bee changed: but Thou art the same, and Thy years shall not fail.

1. Another Testimony of Christ, from Psal. 102.25, 26. wherein hee is expresly called, 1. Iehovah, God in es∣sence, the same God with the Father, and the Holy Ghost, who giveth Being to the Creatures, and Per∣formance to the Promises. 2. Who laid the Foundation of the Earth, &c. and so Creator of Heaven and Earth. 3. And by consequence, who can create in us a right Spirit, and make us, of naughty sinners, Sons.

2. They shall perish, wax old, and be changed, Then, The Heavens and the Earth, now subject to corruption, shall both not continue; and yet they shall not utterly be abolished, but changed, into an incorruptible estate, for mans cause, Rom. 8.21.

3. Christ remaineth, and is the same, and his years fail not. Then, 1. Christ is eternal: and our Mediatour cannot be missing, cannot dye. 2. Constant, and im∣mutable, and cannot change his purpose of love, to his called Ones, whatsoever changes befall them. And this is the Rock of the Churches comfort, when shee looketh to her own frailty and changeableness.

Vers. 13. But to which of the Angels said hee at any time, Sit on my right hand, until I make thine Ene∣mies thy footstool? Psal. 110.

1. To which of the Angels, said hee?] Hee asketh for Scripture, to shew what is due to Angels. Then, 1. The Scripture must determine what is due to Angels, and o∣ther Creatures; what is to be thought of them, and done to them also. 2. And no word in Scripture doth countenance the giving of the glory of the Mediatour, to any Angel.

2. The Father hath said to Christ, Sit Thou on my right hand, until I make thine enemies thy Footstoot.] Then, 1. Christs Kingdome will not want enemies. 2. Yea, his ene∣mies shall be such, as there shall be need of divine wis∣dome, and power, to overcome them. 3. God professeth himself Party, against all the enemies of Christs Church and Kingdome. 4. God will put them at under, peice and peice, and altogether at length. 5. Their opposition and o∣verthrow, shall serve to glorifie Christs Kingdome and Go∣vernment: They shall be his Footstool. 6. In the mean time of this Battel, Christ in his own Person, shall continue equal with Glory and Majesty, with the Father, beholding the Victory brought about, and bringing it a∣bout, with the Father, unto the Souldiers comfort.

Vers. 14. Are they not all ministring Spirits, sent forth, to minister for them who shall be Heirs of Salvation? The Angels are all ministring Spirits.

Then, 1. Angels are not bodies, but their substance is invisible. 2. They are, all of them, even these that are called Arch-Angels, the greatest of them, but servants to Christ; and none of them must have their Masters ho∣nour: that is, any religious worship of prayer, or invo∣cation, made to them.

2. They are sent forth, for Service, or Ministring.] Then, Their employment is about Gods Children, to attend us, and serve us, at Christs direction: not to bee served by us, by any devotion.

3. Christs Subjects are called Heirs of salvation.] Then, 1. They are Sons. 2. And what they get, is by Heirship, by virtue of their Adoption and Sonship; not by merit of their works. 3. And they shall surely get Sal∣vation, as an Heritage, never to bee taken from them.