"Now unto God and our Father be glory for ever and ever, amen." So 1 Tim. i, 17; 2 Tim. iv, 18. "So it is jointly to the Father and the Son as mediator, Rev. v, 13; See Gal. i, 5. And whereas this assignation of glory to Christ contains divine adoration and worship, with the ascription of glorious divine properties to him; the object of it is his divine person; and the motive unto it, the work of mediation. All grace is from him, and therefore all glory is to ascribed to him without intermission and without end. Hereunto is added the usual solemn note of assent and attestation, "Amen;" so it is, so let it be, so it ought to be; it is true, it is right and meet that so it should be.

Thus shall the whole dispensation of grace issue in the eternal glory of Christ. This the Father designed; this is the blessedness of the church to give him: and let every one who says not "Amen" to it, see that he be not "anathema maranatha."

$7. That which we learn from hence is,

1. That the bringing back of our Lord Jesus Christ, as the Shepherd of the sheep, from the state of the dead, through the blood of the covenant, is the great pledge of assurance of peace with God, or the effecting of that peace, which "the God of peace" hath designed for the church.

2. The reduction of Christ from the dead by "the God of peace," is the spring and foundation of all dispensations and communications of grace to the church; of all the effects of the atonement and purchase made by his blood; for he was rought again, as the Shepherd of the sheep, to the exercise of his entire office

towards the church.

3. All legal sacrifices issued in blood and death; but there was no recovery of any of them from that state,

no solemn pledge of their success. The only supply of their weakness was their frequent repetition.

4. There is then a blessed foundation laid for the communication of grace and mercy to the church, to the eternal glory of God.

§8. And to HIM doth the poor, unworthy author of this exposition desire in all humility to ascribe eternal praise and glory for all the mercy, grace, guidance, and assistance which he hath received from him in his endeavors therein. And if any thing, word, or expression, through weakness, ignorance, and darkness, which he yet laboreth under, have passed from him that do not tend to his glory, he doth here utterly condemn it. And he humbly prays, that if through his assistance, and the guidance of his Holy Spirit of light and truth, any thing hath been spoken aright concerning himhis office, sacrifice, grace, and his whole mediationany light or direction communicated towards understanding the mind of the Holy Ghost in this glorious scripture that he would make it abundantly useful and acceptable to his church.

And he doth also humbly acknowledge his power, goodness, and patience, in that, beyond all his expecta, tions, he hath continued his life, under many weaknesses, temptations, sorrows, and tribulations, to bring this work to its end. "To HIM be glory for ever and ever, Amen.”

What follows are certain additional postscripts, which wereusual with our apostle in his other epistles, of which we shall briefly give an account.

VERSES 22----25.

And I beseech you, brethren, suffer the word of exhortation; for I have written a letter unto you in a few words. Know ye, that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you. Salute all them that have the rule over you: and all the saints, they of Italy salute you. Grace be with you all, Amen.

$1. The word of exhortation, what. §2. To suffer it, what. $3. In what sense a few words. $4 Timothy's imprisonment, and liberty. 5. Paul charges the brethren to salute the eldersand saints in his name, 6. The salutation of the saints in Italy, to the Hebrews. $7, The general solemn close. §8. The subscription.

§1. "AND I beseech you, brethren, suffer the word of exhortation." He subjoins this tender address, to caution them against losing the benefit of it, through negligence or prejudice. (Τον λογον της παρακλyoews) the word of exhortation or of consolation; for it is used to signify both. Wherefore the phrase denotes, the truth and doctrine of the gospel applied to the edification of believers, whether by way of exhortation or consolation; the one constantly including the other.

Most think, that the apostle intends peculiarly, the hortatory part of the epistle, in chap. vi, 10, 12, 13. But I see no just reason. why the whole epistle may not be intended; for the nature of it in general is paræenetical; that is, "a word of exhortation," as hath been often observed. The whole epistle is intended in the next words: "for I have written a letter unto you in a few words;" and there is in the doctrinal part of it, that which was as hard to be borne by the Hebrews as any thing in those which are preceptive or hortatory. And I would not exclude the notion of consolation; because that is the proper effect of the doctrine of the gospel.

Note. When ministers take care, that the word which they deliver is a word tending to the edification and consolation of the church, they may, with confidence, press the entertainment of it by the people; though it should contain things, which, by reason of their weakness or prejudices, may be some way grievous to them.

$2. (Avexerbe) suffer, or bear this word; that is, in

the first place, he cautions them to take heed that no prejudices, or inveterate opinions, no apprehensions of severity in its admonitions and threatenings, should provoke them against it, render them impatient under it, and so cause them to lose the benefit of it. But there is more intended, namely, that they should "bear and receive it, as a word of exhortation;" so as to improve it to their edification. A necessary caution; for neither Satan, nor the corruption of men's own hearts, will be wanting, to suggest to them such exceptions and prejudices against it, as may render it useless.

§3. "For I have written a letter unto you in few "words;" for, considering the importance of the cause wherein he was engaged; the necessity there was to unfold the whole design and mystery of the covenant, and institutions of the law, with the office of Christ; considering the great contests that were amongst the Hebrews, about these things; and the danger either of their eternal ruin, through a misapprehension of them, all that he hath written may well be esteemed but a "few words;" and of which none could have been spared. He hath, in this matter sent them (dia BgaxεWY) α brief compendium of the doctrine of the law and the gospel.

§4. "Know ye, that our brother Timothy is set at liberty, with whom if he come shortly, I will see you." Timothy was his perpetual companion in all his travels, labors, and sufferings; serving him as a son his father, unless when he sent him to any special work for the church: and being with him in Judea, he was well known there; as also his worth and usefulness. He seems not to have gone to Rome with Paul, when the latter was sent thither a prisoner, but probably followed him not long after; and there, as is most

likely, being taken notice of, either as an associate of the apostle's, or for preaching the gospel, he was cast into prison. Of this the Hebrews had heard, and were, no doubt, affected with it; therefore, the apostle gives them notice of his being dismissed out of prison, as a matter wherein he knew they would rejoice. The release of Timothy would be good news to them. He doth not seem to have been present with the apostle, at the despatch of this epistle, for he knew not his mind directly, about his going into Judea; only he apprehended that he had a resolution so to do. And herein he acquaints them with his own resolution, to give them a visit; which, that he might do, he had before desired their prayers for him. However, he seems to intimate that if Timothy, whose company he desired in his travels, could not come speedily, he knew not whether his work would permit him to do so. What was the event of this resolution God only knows.

$5. "Salute all them, that have the rule over you, and all the saints." This is given in charge to them to whom the epistle was sent. For though it was written for the use of the whole church, yet the messengers, by whom it was carried, delivered and committed it, according to the apostle's direction, to some of the brethren by whom it was to be presented and communicated to the church. To these brethren he peculiarly gives in charge to salute both their elders, and all the rest of the saints, or members of the church in his name. To "salute" in the name of another is to represent his kindness and affection; which the apostle desires, for the preservation and continuation of entire love between them. Who these rulers were, whom they are enjoined to salute, hath been fully declared, verse 17; and to call the members of the church "saints," was usual with our apostle.