tation from the saints of Italy (ch. iv. 24), with the apostle's promise to see the Hebrews (ver. 23), shew plainly that he had then either obtained his liberty, or was on the eve of so doing. It was therefore written soon after the epistles to the Ephesians, Colossians, and Philemon, and not long before Paul left Italy; that is, in the year 62, or 63.

In the epistle itself there are passages which shew that it was written before the destruction of Jerusalem: particularly chap. viii. 4; ix. 25; x. 11; xiii. 10, which speak of the temple as then standing, and of the Levitical sacrifices as still continuing to be offered. To this may be added the remarks offered above, on the persecution the Christians were then enduring, and the promise of a speedy deliverance, by the destruction of the Jewish state.*

5. The object of this epistle is sufficiently obvious from its contents; viz. to prove to the Jews from their own Scriptures the divinity, humanity, atonement, and intercession of Christ, particularly his pre-eminence over Moses and the angels of God-to demonstrate the superiority of the Gospel, to the Law, and the real object and design of the Mosaic institution to fortify the minds of the Hebrew converts against apostacy under persecution,-and to engage them to a deportment becoming their christian profession. In this view the epistle to the Hebrews furnishes a Key to the Old Testament Scriptures, and may be divided into three parts. I. A demonstration of the superiority of the Gospel dispensation, ch. i.—x. 25.-II. An argument derived herefrom to support the Hebrew Christians under their trials, ch. x. 26 -xii. 2.-III. Practical exhortations to peace and holiness, ch. xii. 3 to the end.

The epistle to the Hebrews is among the most important of the new covenant Scriptures. It exhibits, in an extraordinary degree, the writer's "knowledge in the mystery of Christ," and unfolds some of the sublimest discoveries of infinite wisdom. Whether it is considered in reference to christian doctrine, or to christian practice; whether it be applied to for instruction, or comfort, or reproof, it will be found. eminently calculated to enlarge our minds, to strengthen our faith, to encourage our confidence, and to animate our hopes. It carries on the believer from the first elements of the doctrine of Christ to perfection. It exhibits the divine character of the Redeemer in all its glory, establishes his infinite superiority to Moses as an apostle, and to the Aaronic family as

*See Macknight's Preface, sect. 4.

a priest. It contrasts the grandeur, the efficacy, and the perpetuity of new-covenant privileges, worship, and promises, with the earthliness, the feebleness, and the temporary nature of the figurative economy; and it enforces the awful responsibility which attaches to the profession of Christianity by considerations derived from all that is fitted to elevate hope, and to give energy to godly fear. It is the key to the ritual of Moses, which unlocks its most intricate and mysterious, and apparently trivial arrangements. It brings to view the soul that animated the whole body of its ceremonies, and which gives them all their importance; and by the light it affords, we are enabled to enter into the darkest places of that extraordinary edifice, and to see the wisdom of its proportions, and their admirable adaptation to their design of all its parts. It was calculated to reconcile the Jew to the destruction of his temple, the loss of his priesthood, the abolition of his sacrifices, the devastation of his country, and the extinction of his name; because it exhibits a nobler temple, a better priesthood, a more perfect sacrifice, a heavenly inheritance, and a more durable memorial. And as the distinguished honours and privileges which it makes known, are equally the portion of the Gentile believer, they are no less fitted to wean his mind from the beggarly elements of this world, and to reconcile him to the lot of a stranger and sufferer on the earth. But it is necessary to remark, that as this epistle treats not of first principles, but of the highest and noblest themes of heavenly wisdom, those only "who I have their senses exercised to discern between good and evil," and who are amply conversant with "the powers of the world to come,” can relish and understand it. While the apostle conveys his "thoughts that breathe, in words that burn," the operation of the Spirit of Christ on the understanding and heart, is absolutely necessary to our seeing their beauty, and enjoying their consolation.*

Second Epistle to Timothy.

It has been a subject of some controversy among learned men, whether this epistle were written by St. Paul during his imprisonment at Rome, mentioned by St. Luke (Acts xxviii), or during some subsequent imprisonment. It appears some

* London Christian Instructor, vol. ii. p. 423.

what strange that there should have been any dispute concerning a fact which seems so clearly deducible from the writings of the apostle himself. During St. Paul's imprisonment at Rome, mentioned by St. Luke, it is evident that he was in comparatively comfortable circumstances, dwelling in his own hired house, preaching the Gospel with much success, and accompanied by several of his fellow labourers (comp. Acts xxviii. 30, 31; Phil. i. 12-20; Col. iv. 10-14; Philem. 23, 24); whereas his condition at this time was directly the reverse; comp. ch. i. 15, 17; ii. 9; iv. 10, 16. When he wrote his epistles to the Philippians and to Philemon, he was just upon the eve of obtaining his liberty (Phil. ii. 24; Philem. 22); but in this epistle his prospects were very different, and he entertained no hope of deliverance, ch. iv. 6. From these, and other circumstances which it is not necessary to enumerate, it is evident that this epistle was written by St. Paul during a confinement at Rome subsequent to that mentioned in the Acts, at which time he wrote some of the former epistles.*

It is uncertain at what place Timothy was when he received this epistle, containing a summons to Rome, ch. iv. 9, 13. Some have supposed that he remained still at Ephesus; but the arguments in support of that opinion are not conclusive. Indeed, it is by no means easy to reconcile this supposition with the apostle's charge to bring with him the books and parchments left at Troas, that city lying so far out of his way from Ephesus to Rome, especially as he had expressed a desire for him to come as early as possible. It is to be remembered, however, that this was precisely the same route as St. Paul himself took when he left Ephesus for Rome (Acts xxi. 1–5; 2 Cor. ii. 12), and it is therefore difficult to decide whether Timothy were at this time in the city just mentioned, or in Asia Minor.t

The apostle seems to have designed in this epistle to prepare Timothy for those sufferings to which he foresaw he would be exposed; to forewarn him of the fatal apostacy and declension that was beginning to appear in the church; and at the same time to animate him, from his own example and the great motives of Christianity, to the most vigorous and resolute discharge of every part of the ministerial office. The epistle consists of four chapters, containing the inscription

*See Michaelis's Introduct. vol. iv. p. 167, &c.; Macknight's Preface to 1 Tim. sect. 1; Paley's Horæ Paulinæ, ch. xii. No. 1.

In support of the latter opinion, see Michaelis, vol. iv. p. 161, &c..

S

(ch. i. 1, 2); a commendation of Timothy's faith (ver. 2—5); an exhortation to becoming fortitude in the cause of Christianity, urged by motives derived from the excellency of the Gospel (ver. 6-14); the apostle's forlorn situation, with a commendation of the fidelity and generosity of Onesiphorus (ver. 15-18); further arguments to fortify Timothy against the difficulties which he would have to encounter, derived from the apostle's own suffering and the glory which awaits those who suffer for Christ (ver. 19-ii. 13); directions relative to the ministry, and to the avoiding of those things which had led to the apostacy of some (ver. 14-26); a prediction of the declension and apostacy which would take place, reminding Timothy at the same time of his duty in the midst of those distresses (ch. iii. 1-iv. 5); Paul's prospect of immediate death, and his rejoicing in anticipation of his reward (ver. 6-8); an invitation to Timothy to come to Rome, St. Paul being left alone (ver. 9-12); a declaration of the inconstancy of men and the constancy of God (ver. 13-18); various salutations (ver. 19-21); the concluding blessing, ver. 22.

The second epistle to Timothy is particularly valuable in confirmation of the truth of the Gospel history. It affords the most indubitable evidence of the sincerity of St. Paul in what he professed to believe and teach; and from the impossibility of his being deceived in the matters of which he testified, their truth results as a necessary consequence.*

SECTION IX.

OF THE CATHOLIC EPISTLES.

The writings known under this appellation, are the epistle of James, the two epistles of Peter, the first epistle of John, and the epistle of Jude. Commentators are not agreed as to the origin of this designation. Whitby, Michaelis, and some others, have adopted the opinion of Ecumenius-that they were so denominated because they were addressed not to people dwelling in one place, but to the Jews dispersed through all the countries in the Roman empire. The opinion

* See Macknight, and Doddridge's Prefaces to this epistle.

of Hammond, however, which has been adopted by Macknight and others, seems more probable. He conceives that the first epistle of Peter, and the first of John, having, from the beginning been received as authentic, which the others were not, obtained the name of Catholic, or universally acknowledged, and therefore canonical epistles, in contradistinction to those which were rejected. But the authenticity of these, also, being at length acknowledged by the majority of churches, they were added to the others, and the title which was at first a mark of distinction borne by the two former, became at length the common appellation of the whole.

The circumstance of the primitive church having rejected, for some period of time, three out of these five epistles, furnishes convincing proof of the great deliberation with which writings purporting to be apostolic were received into the canon of Scripture; and also a sufficient answer to those who have charged the early Christians with want of care, and ourselves with credulity, in receiving as authentic and inspired, books of the original character of which nothing is known. The proofs of the genuineness and consequent authenticity of these epistles will be noticed in treating of them severally.

Epistle of James.

*

Concerning the identity of the author of this epistle there has been some difference of opinion among learned men; some referring it to James the Elder, son of Zebedee and brother of John, (Matt. x. 2); whereas others, with much greater probability ascribe it to James the Less, son of Alphæus (ver. 3), brother, or cousin to our Lord (Gal. i. 19), and, as has been thought, Bishop of Jerusalem, but, perhaps, without sufficient authority. That it cannot have been written by the former is evident from the period at which it was published. This we gather from ch. v. 1-8, where the approaching destruction of Jerusalem is clearly referred to, and the wars and insurrections which led to that calamitous event are forcibly reproved. Hence the writing of this epistle has been pretty generally referred to the year 61, or the beginning of 62; whereas James the son of Zebedee was put to death by Herod in the year 44, Acts xii. †

*See Michaelis, vol. iv. p. 277, &c. and Fragments to Calmet, No. 634.

+ See Whitby, Doddridge, and Macknight's Prefaces to this Epistle; and Lardner's Works, vol. iii. p. 368. &c.