Upon the whole, we conclude with Braunius, Langius, Carpzov, Pritius, Whitby, Lardner, Macknight, Hales, Rosenmüller, Bengel, Bishop Tomline, and almost every other modern commentator and biblical critic, that the weight of evidence, both external and internal, preponderates so greatly in favour of Saint Paul, that we cannot but consider the Epistle to the Hebrews as written by that apostle; and that, instead of containing "far-fetched analogies and inaccurate reasonings" (as the opponents of our Saviour's divinity and atonement affirm), its composition is more highly wrought, and its language more finished, than any of Saint Paul's other Epistles, and that it affords a finished model of didactic writing.

IV. With regard to the time when this Epistle was written, critics and commentators are not agreed, some referring it to A. D. 58, but the greater part placing it between A. D. 61 and 64. If (as we believe) Saint Paul was its author, the time when it was written may easily be determined; for the salutation from the saints in Italy (Heb. xiii. 24.), together with the apostle's promise to see the Hebrews shortly (23.), plainly intimates that his imprisonment was then either terminated, or on the point of being so. It was therefore written from Italy, perhaps from Rome, soon after the Epistles to the Colossians, Ephesians, and Philemon, and not long before Saint Paul left Italy, viz. at the end of A. D. 62, or early in 63. It is evident from several passages, as Lardner and Macknight have observed, that it was written before the destruction of Jerusalem; for in Heb. viii. 4. ix. 25. x. 11. and xiii. 10. the temple is mentioned as then standing, and the Levitical sacrifices are noticed as being then offered. To which we may add, that in x. 32-37. the apostle comforts the believing Hebrews under the persecution, which their unbelieving brethren were carrying on against them, by the prospect of Christ's speedy advent to destroy Jerusalem and the whole Mosaic economy. V. The occasion of writing this Epistle will be sufficiently apparent from an attentive review of its contents. The Jews did every thing in their power to withdraw their brethren who had been converted, from the Christian faith. To persecutions and threats, they added arguments derived from the excellency of the Jewish religion. They observed, we may infer, that the law of Moses was given by the ministration of angels; that Moses was far superior to Jesus of Nazareth, who suffered an ignominious death; that the public worship of God, instituted by their great legislator and prophet, was truly splendid, and worthy of Jehovah: while the Christians, on the contrary, had no established priesthood, no temple, no altars, no victims, &c. In opposition to such arguments, the apostle shows, what the learned doctors, scribes, and elders at Jerusalem strongly denied ; viz. that Jesus of Nazareth, whom they had lately put to death, was the Messiah, the Son of God, and far superior to the angels, to Moses, to the high-priest of the Old Testament, and to all other priests; that from his sufferings and death, which he endured for us, much greater and more lasting benefits have resulted to the whole human race, than the Jews ever derived from their temple service, and from the numerous rites and ordinances of the Levitical laws,

which were absolutely inefficacious to procure the pardon of sin. The reality of the sacrifice of himself, which Christ offered for sin, is clearly demonstrated. From these and other arguments, the apostle proves that the religion of Jesus is much more excellent and perfect than that of Moses, and exhorts the Christian converts to constancy in the faith, and to the unwearied pursuit of all godliness and virtue.

The great object of the Apostle, therefore, in this Epistle, is to show the deity of Jesus Christ, and the excellency of his Gospel, when compared with the institutions of Moses to prevent the Hebrews or Jewish converts from relapsing into those rites and ceremonies which were now abolished; and to point out their total insufficiency, as means of reconciliation and atonement. The reasonings are interspersed with numerous solemn and affectionate warnings and exhortations, addressed to different descriptions of persons. At length Saint Paul shows the nature, efficacy, and triumph of faith, by which all the saints in former ages had been accepted by God, and enabled to obey, suffer, and perform exploits, in defence of their holy religion; from which he takes occasion to exhort them to steadfastness and perseverance in the true faith.

The Epistle to the Hebrews consists of three parts, viz. PART I. demonstrates the deity of Christ by the explicit declarations of Scripture. (ch. i.-x. 18.)

The proposition is, that Christ is the true God. (i. 1—3.) The proofs of this are,

SECT. 1. His superiority to angels, by whom he is worshipped as their Creator and Lord. (i. 4-14.)

Inference. Therefore we ought to give heed to him. (ii. 1—4.) The superiority of Christ over angels asserted, notwithstanding his temporary humiliation in our nature (ii. 5-9.); without which he could not have accomplished the work of man's redemption (10-15.); and for this purpose he took not upon him the nature of angels, but that of Abraham. (16—18.)

SECT. 2. His superiority to Moses, who was only a servant, whereas Christ is Lord. (iii. I-6.)

Application of this argument to the believing Hebrews, who are solemnly warned not to copy the example of their unbelieving ancestors who perished in the wilderness. (iii. 7—19. iv. 1–13.) SECT. 3. His superiority to Aaron and all the other high-priests demonstrated. Christ is the true high-priest, adumbrated by Melchizedek and Aaron. (iv. 14-16. v. viii.) In ch. v. 1-14. and ch. vi. the apostle inserts a parenthetical digression, in which he reproves the Hebrew Christians for their ignorance of the Scrip

tures.

SECT. 4. The typical nature of the tabernacle and its furniture, and of the ordinances there observed. (ix. 1—10.)

SECT. 5. The alone sacrifice of Christ is that true and only sacrifice by which all the Levitical sacrifices are abolished. (ix. 11–28. x. 1-18.) PART. II. The application of the preceding_arguments and proofs, (x. 19-39.-xiii. 1-19.) in which the Hebrews are exhorted, SECT. 1. To faith, prayer, and constancy in the Gospel. (x. 19-25.)

This exhortation is enforced by representations of the danger of wilfully renouncing Christ, after having received the knowledge of the truth, and is interspersed with warnings, expostulations, and encouragements, showing the nature, excellency, and efficacy of faith, illustrated by examples of the most eminent saints from Abel to the end of the Old Testament dispensation. (x. 26-39. xi.) SECT. 2. To patience and diligence in their Christian course, from the testimony of former believers, and by giving particular attention to the example of Christ, and from the paternal design and salutary effect of the Lord's corrections. (xii. 1-13.) SECT. 3. To peace and holiness, and to a jealous watchfulness over themselves and each other, enforced by the case of Esau. (xii. 14.-17:)

SECT. 4. To an obedient reception of the Gospel, and a reverential worship of God, from the superior excellency of the Christian dispensation, and the proportionably greater guilt and danger of neglecting it. (xii. 18-29.)

SECT. 5. To brotherly love, hospitality, and compassion; to charity, contentment, and the love of God. (xiii. 1-3.)

SECT. 6. To recollect the faith and examples of their deceased pastors. (4-8.)

SECT. 7. To watchfulness against false doctrines in regard to the sacrifice of Christ. (9-12.)

SECT. 8. To willingness to bear reproach for him, and thanksgiving to God. (xiii. 13-15.)

SECT. 9. To subjection to their pastors, and prayer for the apostle. (xiii. 16-19.)

PART III. The conclusion, containing a prayer for the Hebrews, and apostolical salutations. (xiii. 20-25.)

The Epistle to the Hebrews, Dr. Hales observes, is a masterly supplement to the Epistles to the Romans and Galatians, and also a luminous commentary on them; showing that all the legal dispensation was originally designed to be superseded by the new and better covenant of the Christian dispensation, in a connected chain of argument, evincing the profoundest knowledge of both. The internal excellence of this Epistle, as connecting the Old Testament and the New in the most convincing and instructive manner, and elucidating both more fully than any other Epistle, or perhaps than all of them, places its divine inspiration beyond all doubt. We here find the great doctrines, which are set forth in other parts of the New Testament, stated, proved, and applied to practical purposes, in the most impressive manner.1

1 Heidegger, Enchiridion Biblicum, pp. 600-611. Dr. Owen's Exercitations on the Epistle to the Hebrews, pp. 1-44. fol. edit. Lardner's Works, 8vo. vol. vi. pp. 381-415.; 4to. vol. iii. pp. 324-341. Macknight's Preface to the Hebrews, vol. iii. pp. 321-341. 4to. edit. or vol. v. pp. 1-27. 8vo. edit. Braunii Comment. in Epist. ad Hebræos, pp. 1-36. Carpzovii Exercitationes in Epist. ad Hebræos, pp. lxii-cvi. Langii Commentatio de Vita et Epistolis Apostoli Pauli, pp. 153160. J. A. Ernesti Lectiones Academice in Epist. ad Hebræos, pp. 1-8. 11731185. 8vo. Lipsia, 1815. Michaelis, vol. iv. pp. 192–269. Dr. Hales's Analysis of Chronology, vol. ii. pp. 1128-1137. Pritii Introd. ad Lectionem Nov. Test. pp. 38-61. 312-318. Rosenmüller, Scholia in Nov. Test. vol. v. pp. 142-148. Moldenhawer, Introd. ad Libros Canonicos Vet. et. Nov. Test. pp. 332–340. Whitby's and Scott's Commentaries on the Epistle to the Hebrews.

CHAPTER IV.

ON THE CATHOLIC EPISTLES.

SECTION I.

ON THE GENUINENESS AND AUTHENTICITY OF THE CATHOLIC

EPISTLES.

I. Origin of the appellation Catholic Epistles.-II. Its antiquity. Observations on their authenticity.-III. On the order in which they are usually placed.

1. THE Epistles of Saint Paul are followed in the canon of the New Testament by Seven Epistles, bearing the names of the apostles James, Peter, Jude, and John. For many centuries, these Epistles have been generally termed Catholic Epistles, - an appellation for which several conjectures have been assigned.

1. Salmeron and others have imagined that they were denominated Catholic or general Epistles, because they were designed to be transcribed and circulated among the Christian churches, that they might be perused by all; for they contain that one catholic or general doctrine, which was delivered to the churches by the apostles of our Saviour, and which might be read with advantage by the universal church of Christ. In like manner they might be called canonical, as containing canons or general rules and precepts which concern all Christians. Unquestionably, the doctrines they contain are truly catholic and excellent; and they also contain general rules and directions that concern all Christians, as well as precepts that are binding upon all, so far as their situations and circumstances are similar. But these remarks are equally applicable to the other Books of the New Testament, and Saint Paul's Epistles may, for the same reasons, with equal propriety, be termed catholic or canonical Epistles; for the doctrines there delivered are as catholic and excellent as those comprised in the seven Epistles now under consideration. They likewise contain many general precepts that are obligatory upon all Christians; and the particular precepts are binding so far as the circumstances of Christians in later ages are similar to those referred to by the great apostle of the Gentiles.

2. Others are of opinion that they received the appellation of catholic or general Epistles, because they were not written to one person, city, or church, like the Epistles of Saint Paul, but to the catholic church, Christians in general, or to Christians of several countries, or at least to all the Jewish Christians wherever they were dispersed over the face of the earth. Ecumenius, Leontius, Whitby, and others, have adopted this opinion, which however does not appear to be well founded. The epistle of Saint James was, indeed, written to the Christians of the twelve tribes of Israel in their several dispersions; but it was not inscribed to the Christians in Judæa, nor to Gen

tile Christians in any country whatever. The two Epistles of Peter were written to Christians in general, but particularly those who had been converted from Judaism. The first Epistle of John and the Epistle of Jude were probably written to Jewish Christians; and the second and third Epistles of John were unquestionably written to particular persons.

3. A third opinion is that of Dr. Hammond, adopted by Dr. Macknight and others, which we think is the most probable. It is this: The first Epistle of Peter and the first Epistle of John, having from the beginning been received as authentic, obtained the name of catholic or universally acknowledged (and therefore canonical) Epistles, in order to distinguish them from the Epistle of James, the second of Peter, the second and third of John, and the Epistle of Jude, concerning which doubts were at first entertained, and they were considered by many as not being a rule of faith. But their authenticity being at length acknowledged by the generality of the churches, they also obtained the name of catholic or universally received Epistles, and were esteemed of equal authority with the rest. These Epistles were also termed canonical by Cassiodorus in the middle of the sixth century, and by the writer of the prologue to these Epistles, which is erroneously ascribed to Jerome. The propriety of this latter appellation is not satisfactorily ascertained. Du Pin says that some Latin writers have called these Epistles canonical, either confounding the name with Catholic, or to denote that they are a part of the canon of the books of the New Testament.

II. The denomination of Catholic Epistles is of very considerable antiquity, for Eusebius uses it as a common appellation in the fourth century, and it is probably earlier: for St. John's first Epistle is repeatedly called a catholic Epistle by Origen, and by Dionysius bishop of Alexandria. Of these Epistles, two only, viz. the first Epistle of Saint Peter and the first Epistle of Saint John, were universally received in the time of Eusebius; though the rest were then well known. And Athanasius, Epiphanius, and later Greek writers, received seven Epistles which they call catholic. The same appellation was also given to them by Jerome.

Although the authenticity of the Epistle of James, the second of Peter, the Epistle of Jude, and the second and third Epistles of John, was questioned by some antient fathers, as well as by some modern writers, yet we have every reason to believe that they are the genuine and authentic productions of the inspired writers whose names they bear. The claims to authenticity of these disputed Epistles are discussed in the following sections. We may however here remark, that the primitive Christians were extremely cautious in admitting any books into their canon, the genuineness and authenticity of which they had any reason to suspect. They rejected all the writings forged by heretics in the names of the apostles, and therefore, most assuredly, would not have received any, without previously subjecting them to a severe scrutiny. Now, though these five Epistles were not immediately acknowledged as the writings of the apostles,