A Short EXPLANATION Of the EPISTLE of PAVL TO THE HEBREWES By DAVID DICKSON Preacher of Gods Word AT IRWIN ABERDENE Imprinted by Edw. Raban Anno 1635. TO THE READER CHRISTIAN READER BEfore the tyme that something of myne did passe the PRESSE without my knowledge or allowance I did not mynde to come abroad in this Learned Age wherein manie more able Men than I am doe keepe silence my Furniture beeing fitter for my present Charge than for more publicke Edification in my judgement and my Employmentes so frequent as my spare tyme is little for farther extent of what the LORD hath bestowed vpon mee But since that tyme my just Feares from apparent grounds that numbers of my SERMONS vvhich were rudelie and popularlie delivered as thryse or foure tymes Preaching a-weeke might yeelde and taken from my Mouth as it was possible to over-take the current of running speach the judicious Wryter making what hee had over-taken to coheare the best hee could and Copies going from him to manie with numbers of Faultes and misstakinges of the Transcribers I beeing vnable to revise for straytnesse of tyme anie thing which was written by them first or last My just Feares I saye that these should come to thy Handes rude and faultie as they are made mee willing rather when GOD should graunt mee leasure heere-after to draw vp in short the poyncts of Doctrine delivered by mee in these SERMONS that thou mightest haue a twentie or thirtie of them or moe possible in the boundes and pryce of one at large With this passage of GOD'S providence another hath concurred to drawe foorth this piece vnto thy view in the meane tyme which is this When I considered howe largelie GOD hath provyded HELPS for vnderstanding of holie SCRIPTVRE by large Commentaries and sweete Sermons especiallie from His Church in ENGLAND where-by increase of Knowledge is given to the Learned and such whose meanes to buy and leasure from their calling to reade and victorie over their owne laysinesse for taking paynes doeth concurre with their capacitie for making vse of this the LORD'S Liberalitie I haue often requested the Father of Lightes To helpe such as eyther could not or else would not profite themselues by that vvhich is alreadie graunted in His Bountie by some short and playne manner of wryting vvhere-by the weaker judgementes might bee supported and all Excuse taken away from the wittie Sluggard and such whose worldlie Employmentes and great Effayres haue seemed sufficient Reasons to excuse their negligence and the small and naughtie matters of their owne Salvation and the Kingdome of HEAVEN and Evidences thereof in SCRIPTVRE And to this purpose I haue beene verie instant vvith the Godlie-Learned of myne acquayntance to take this matter in hand and to divyde amongst them the hard parts of SCRIPTVRE at least that this worke might bee done by the handes of manie vvhich could not bee done by one I found their approbation of my desire and inclinable willingnesse to put hand to worke also But some of them for the weyght of their ordinarie Charge some of them for age and infirmitie of bodie some of them for their handes full of the LORD'S worke in another sorte could not adventure to bee straytlie ingaged in the worke Where thorow I was forced eyther to forsake my Desires which daylie were kindeled within mee more and more or else come foorth with some-thing of this kynde as might bee and seeke amongst my Readers some to take this Matter to heart and to doe there-in as the LORD should enable them by themselues or by others I haue made choyse of this EPISTLE which is a piece of hard Meate in the esteemation both of the APOSTLE the Wryter there-of CHAP. 5. and 6. and of PETER giving his judgement of it 2. PET. 1.15.16 That if I should attayne anie parte of myne intent in anie measure in so hard a place I might encowrage others to take in hand a more easie parte of SCRIPTVRE with more hope of successe The Summe of each Chapter or the Contents doe stand in steade of Analysis and in some places of a Paraphrase The Text doeth followe Verse by Verse The exposition of the Verse serveth for groundes of Doctrines which Doctrines following vpon the groundes are joyned moste parte with the Note of Collection THEN Pluralitie of Doctrines from the ground or from the Text where the consequence is easie to bee perceaved is distinguished by Figures according to their numbers Tearmes of Arte I haue eschewed because I would bee playne to all I haue spared all enlargement of the Doctrines which I could spare leaving them as graynes of Seede to get their growth in thy mynde by Meditation which is necessarie for such as loue to make vse of this sort of wryting because I would be short The speciall handeling of such Passages as the Apostle citeth out of the Olde Testament I haue left to their owne proper place Quotations for confirmation of my Doctrines drawne from the ground I haue spared also Because I judged If the Doctrine was pertinentlie collected from the ground the Text in hand was sufficient confirmation And if it bee not pertinentlie collected I am content that thou passe by it and take onelie what is pertinent A quotation could prooue the Doctrine true but not prooue it pertinent and so not serue my purpose Manie moe and more pertinent Consequences the Learned will finde which I haue not observed but not for the Learned or such as are able and willing to make vse of larger Wrytinges doe I intende this present Therefore doe not looke howe much thou doest misse which might haue beene sayde but what in the first frame of this moulde could bee done in such brevitie Which moulde I trust the Learned shall helpe if it please the LORD to stirre them vp to take this matter in hand I haue preassed singlie to poynct out Trueth without Partialitie not wresting the Text to reach a Blowe to anie man And what thou shalt make of this present Piece I am not carefull if I can obtayne there-by that more able Men may bee set on worke to doe what I intend but cannot doe If the precious Iewell of the SCRIPTVRE may bee more esteemed of and made vse of which is more necessarie for our Soules than the Sunne in the Firmament is for our bodies and the greatest gift next after our LORD IESVS downe-sending amongst vs that ever the Worlde saw If I may by this piece I say bee an Instrument to stirre vp anie to the loue of searching the SCRIPTVRES I haue not lost my Paynes what-so-ever shall become of this little Booke Where-vnto I haue sollisted for no Patronage vnder Heaven but thy Christian Good-will to my Ayme to haue our LORD the more honoured in the sounde Knowledge and right vse of His SCRIPTVRE I am confident that thou wilt easilie judge with mee That the prowde and prophane Despysers of GOD are worthie to perish amongst His Enemies But consider
for the certayne performance of His Word THEN As men vnderstande GOD'S Nature so will His Word weygh with them And such as knowe Him best will stande most awe of and belieue His Word most Vers. 31. It is a fearfull thing to fall into the Handes of the Living GOD. FROM this knowledge of GOD'S Nature hee pronounceth howe fearfull a thing it is to fall into his handes as an adversarie to bee punished THEN 1. It is praesupposed that such as reject the Mercie of CHRIST shall not bee able to reject Iustice but must fall into His Hand 2. The aeternitie of GOD maketh His Wrath terrible For He liveth for ever to avenge Himselfe on His Foes 3. The Terrour of the LORD what Torment Hee is able to inflict and that for ever is a fitte Meane to make men beware to make Apostasie from CHRIST Vers. 32. But call to rememberance the former dayes in which after yee were illuminated yee endured a great fight of afflictions FOR a Meane to helpe them constantlie to goe on hee directeth them to make vse of their former patience and experience of troubles for the Gospell THEN 1. Even they who haue suffered for CHRIST haue neede to bee stirred vp to constancie and to bee terrified from Apostasie 2. The more men haue suffered for CHRIST they ought to bee the bolder in the Profession of His Trueth and the more readie for new Sufferings 2. Hee maketh the tyme of their first troubles to bee after Illumination THEN Some doe enter into troubles for Religion at their verie first conversion and are yoaked in Battell agaynst Persecuters beside other Onsets of Satan and their owne nature Vers. 33. Partlie whylest yee were made a gazing stocke both by reproaches and afflictions and partlie whylest ye became companions of them which were so vsed HEE maketh their troubles in their owne persons by reproaches and afflictions the first parte of their fight wherein they were a gazing flocke to the worlde THEN 1. Such as are called to suffer for CHRIST are set vpon a Theater to giue proofe of their Fayth and loue to CHRIST before the worlde 2. The blynde worlde wondereth at such as adventure to suffer anie thing for the Trueth of CHRIST thinke but ignominiouslie of CHRIST and His Cause and of those that mayntayne the same 3. Reproaches and tauntes of the Godlie by the worlde are reckoned vp to them for partes of their Christian Crosse and of their Glorie before GOD. 2. The next parte of their Fight was their part-taking with such as did suffer the lyke THEN 1. It is the parte of true Christians to countenance them that confesse CHRIST yea and to joyne with them that suffer for Him 2. Communion with the sufferinges of others is reckoned vp for a parte of our owne sufferinges 3. To suffer patientlie our selues or take a parte with others in their sufferings will cost vs a Battell Vers. 34. For yee had compassion of mee in my Bondes and tooke joyfullie the spoyling of your goods knowing in your selues that yee haue in Heaven a better and an enduring Substance HEE commeth to particulars and first their compassion towardes himselfe in his bondes is remembered by him THEN 1. Compassion with Sufferers especiallie when it is manifested to the afflicted partie for his Comfort maketh the compassionate person a part-taker with the sufferer 2. Such compassion should bee remembered by the sufferer thankfullie and recompensed by seeking their aeternall Welfare who haue showed them such great kyndnesse 2. Another particular is their joyfull enduring the spoliation of their goods THEN 1. When tryall commeth of mens fayth in CHRIST such aâ— mynde to bee constant must prepare themselues to quyte their goods if GOD please so to honour them with employment 2. When wee see wee must lose our goods for CHRIST'S sake or suffer anie other inconveniencie we ought to doe it chearfullie and count our gayne in CHRIST more than our losse in the worlde and if wee finde trouble to leâ— our Adversaries know as little of it as wee can namelie seeing there is no cause of griefe if our eyes were opened and our earthlie affections mortified 3. Their encowragement and cause of joye was the sensible feeling within themselues of the Comfort of aeternall Riches in Heaven keeping for them THEN 1. It is the assurance of our healenlie Inheritance which must make vs readie to quyte our earthlie mooueables 2. Who so getteth a heart to quyte anie thing on earth for CHRIST shall haue better in Heaven than hee can lose heere 3. GOD vseth to giue Earnest of what Hoe is to giue in sensible feeling of spirituall Riches to such as belieue in Him 4. When men can esteeme of thinges heavenlie as they are that is enduring goods and of thinges earthlie as they are that is perishing mooueables then shall they readilie quyte the earthie in hope of the heavenlie Vers. 35. Cast not away therefore your confidence which hath great recompence of rewarde NOw hee exhorteth them to goe on in this bolde avowing of CHRIST For this Confidence in the Originall is such as hath with it a full and free profession of all their fayth THEN Confidence and bolde avowing of the Trueth is requyred A playne and full testimonie must wee giue to CHRIST'S Trueth Our confidence in profession is in parte casten when our testimonie is sparing 2. The encowragement hee giveth is the hope of a rewarde THEN 1. Constancie in avowing of CHRIST shall bee well rewarded although not of deserving yet of GOD'S Grace 2. Hee that quyteth his profession renounceth the Rewarde promised to the Constant. QVESTION But doeth not this Exhortation importe the Elects vnsetlednesse and vncertayntie of perseverance I ANSWERE Not but onelie his weaknesse of himselfe and neede of such Exhortations to farther his constancie 2. The daunger of dishonouring GOD in some particular slip or fall is ground sufficient for this Exhortation and this is the moste of necessitie it can importe 3. The Exhortation beeing given to the common Bodie of the visible Professoures toucheth them properlie and noâ— the Elect formallie Vers. 36. For yee haue need of patience that after yee haue done the will of GOD yee might receaue the Promise HEE giveth a Reason Because they haue neede of Patience therefore they must not cast away their Confidence THEN 1. The Rewarde will not bee given till a tyme interveane 2. And Troubles will lye on in the meane whyle to make the tyme seeme the longer 3. Patience is needfull as a Meane to fit vs to attende 4. Confidence of the Trueth must supporte our patience 2. The tyme of their patience hee setteth as long as GOD thinketh good to employ them and after that the Rewarde commeth THEN 1. The tyme of patience is as long as GOD hath anie thing to doe with vs in this worlde 2. Patience must not bee joyned with ydlenesse but with actiue obedience of GOD'S will as Hee requyreth it 3. After that employment
or gracious Meane who do despyse the meane whereby the Blessing is conveyed For the Birth-right amongst the Patriarchs was a Pawn of the blessing of being an heyre of Promise and therfore was Esau counted to reject the Blessing when he counted light of the Birthright 3. His example showeth howe little sinners consider for the present what Merchandize they are making with Satan when they meddle with knowne sinnes and how they will be made to know it afterwards 2. Hee sayth that afterwards he would haue inherited the Blessing but was rejected THEN It agreeth with â—he prophane man's disposition to desire the Blessing and yet despyse the Means whereby the Blessing is gotten to satisfie his fleshlie lustes for the present and to desire the Blessing withall afterwards But God will neyther sever the Means from the Blessing nor joyne the Blessing with the satisfaction of mens lusts Therefore he who will haue the Blessing must vse the Means to obtayne the same and renounce the satisfaction of his sinfull lusts or else bee rejected when he thinketh to get the Blessing 3. He sayth he found no place of repentance albeit he sought the Blessing with tears that is he could not obtaine that his father should repent the bestowing of the Blessiag beside him nor that God should repent His righteous judgement on him For Repentance here is recalling the sentence given out And why Because he for all his teares and vntymous seeking of his solde Blessing repented not himselfe of his sinne for he continued as prophane as before and resolved to murther his Brother as soone as he found oportunitie THEN 1. Esau did â—he his deed but repented not his sin It is one thing to rue a deede done and another thing to repent the sin in doing of the deed and every known sinne for that sinnes cause 2. Tears may follow vpon ruing as well as on repenting and it is possible that the losse or harme procured by sin may draw foorth the Tears not the Sorrow for the offending of God by the sinne 3. Esau here is not brought in dealing with God for pardon of sinne the heavenly Inheritance but with the man who had the ministrie of dispensing the earthlie blessing only We reade then that a blessing was sought carefully from a man with tears not obtayned but we reade not that God's Mercy and Blessing was ever sought from Himselfe carefullie and not obtayned Vers. 18. For yee are not come vnto the Mount that might be touched that burned with fire nor vnto blacknesse and darknesse and tempest BEside the example of Esau 's judgement here is another reason to moue vs who are vnder the Gospell to beware of licentiousnesse and prophanitie because we are delivered from the terrour of the Law vers 18.19.20.21 and brought by the Gospell to the societie of so holy a company as beseemeth no prophane man to enjoy vers 22.23.24 The summe tendeth vnto this You are not vnder the Law but vnder Grace In stead of saying wherof he sayth You are not come vnto Mount SINAI but vnto MOVNT SION For the Lord's manner of dealing with the people at Mount Sinai represented the state of men in nature vnder the Law lyable to the Curse His manner of dealing with them at MOVNT SION represented the state of men reconciled through Christ and vnder Grace Let vs take a view of both as th' Apostle setteth them before our eys and first how the state of a man vnreconciled in nature and vnder the Law curse therof was REPRESENTED 1. Before we come to Christ we haue to do with God as a terrible Iudge sitting on the Throne of His Iustice shadowed foorth by Mount SINAI 2. Our Iudge is offended with vs His Wrath is kindled readie to consume vs as His Adversaries in our transgressions represented by the burning of the Mount 3. When GOD beginneth to showe Himselfe as our Iudge offended with vs wee are filled with confusion and perplexâ—tie and fire represented by Blacknesse and Darknesse and Tempest Vers. 19. And the sound of a trumpet and the voice of words which voice they that heard entreated that the worde shold not be spoken to them any more Vers. 20. For they could not endure that which was coÌ„manded And if so much as a Beast touch the Mountain it shal be stoned or thrust thorow with a dart WHAT FARTHER 4. There is no fleeing from Compearance before our Iudge Summonds and Citations goe foorth from Him and powerfullie sâ—asse vpon the Conscience to cause it acknowledge the Iudge represented by the sound of the Trumpet 5. The killing letter of the Law read out vnto vs showing vs our Dittie what wee should haue done and haue omitted and what we should not haue done haue committed without giving any strength to obey for tyme to come represented by the sound of words 6. By this Charge new exaction of the Law an vnsupportable weyght lyeth vpon the Conscience pressing it down to Desparation and Death that we wold giue all the world if we had it to be free of the terror of the Lord and challenge of the Conscience vpon so fearful a dittie represented by the peoples intreating That the Word should not bee spoken to them anie more 7. There is an impossibilitie to helpe our selues by any thing we can doe or to doe any thing better nor wee haue done and the sâ—ene impotencie of our cursed nature maketh the CoÌ„mandement for tyme to come a matter of Desparation as well as the Challenge for breaking the Lawe in tyme by-gone represented by their inabilitie to endure the thing which was commanded 8. No drawing neare to God here such terrour in His Majestie Iustice being onlie seene and no Mercie represented by their debarring from touching of the Mountayne 9. Such vncleannesse and vylnesse as not onlie our selues but our Beasts and Cattell and all that we haue is counted vncleane for our cause and lyable to the Curse with vs represented by the debarring of the Beastes from the Mount 10. Such a loathsome abhomination in the Guiltie as the Iudge will not put hand in the Malefactor Himselfe nor employ anie of His cleane Angels but giue them over to Death if they remayne in that estate to be destroyed ignominiouslie represented by stoning or dartingâ— where the stone or dart lighteth vpon the Malefactor but not the hand which threw it Vers. 21. And so terible was the sight that Moses said I exceedingly fear quake YET FARTHER 11. If God deale with vs as Iudge and by the Rule of the Law examine our works were we like MOSES the meekest men vnder Heaven the least harmfull and innocent in the world richest in good workes for service done to God and to His Church yet could we not stand before this Tribunal al that ever we had done al our works were not able to free vs from the Curse of the Law and Gods fearfull Wrath for our sinfulnesse mixed amongst our works