a kind of external evidence. But a comparison of our epistle with the other acknowledged writings of Paul, remains yet to be made. This is a species of evidence, on which some have relied with great confidence; and it is remarkable, that it has been appealed to with equal confidence, both by those who defend, and by those who assail, the Pauline origin of the epistle to the Hebrews. Even in very ancient times, so early as the third century, the same occurrence took place. One might, perhaps, naturally enough conclude from this, that no very satisfactory evidence on either side would be obtained; but that the epistle contains things to which both parties may appeal, with some tolerable show of reason. Before coming however to such a conclusion, we ought at least to make a thorough investigation, and to weigh well all the arguments, which are adduced to support the respective opinions to which I allude.

A comparison between our epistle and the acknowledged letters of Paul, may have respect to the doctrines taught in both; or to the form and method, as well as the style and diction, of the epistle. When these shall have passed in review before us, the allegations, with regard to a dissimilarity between the epistle to the Hebrews and other epistles of Paul, may be further discussed.

$21. Similarity of DOCTRINES between the epistle to the Hebrews, and the acknowledged epistles of Paul.

Are the sentiments, in our epistle, such as Paul was wont to teach? Do they accord with his, not only in such a general way as we may easily suppose the sentiments of all Christians in the apostolic age harmonized with each other, but have they the colouring, the proportion, the characteristic features of Paul's sentiments? Are they so stated and insisted on, as Paul is wont to state and insist on his?

The resemblance in respect to doctrine may be arranged, for the sake of perspicuity and distinction, under the following heads.

I. General preference of Christianity over Judaism,

There can, indeed, be no reasonable doubt, that all the apostles and primitive teachers of Christianity, who were well instruct

ed in the principles of this religion, must have acknowledged and taught its superiority over the ancient religion of the Jews. The very fact, that they were Christians, necessarily implies this. But still, it is quite certain, that the preference of the new over the ancient religion, is taught by Paul, in a manner different from that of other writers of the New Testament; and with more emphasis, in his writings, than in any other parts of the sacred volume.

The grounds of preferring Christianity to Judaism, may be classed under the following particulars.

(1.) The superior degree of light, or religious knowledge, imparted by the gospel.

In his acknowledged epistles, Paul calls Judaism, ta oτoizɛła τοῦ κόσμου, Gal. 4: 3; and again, τὰ ἀσθενῆ καὶ πτωχά στοιεiα, Gal. 4: 9. He represents it as adapted to children, výño, Gal. 4: 3, who are in a state of nonage and pupilage, Gal. 4: 2, or in the condition of servants rather than that of heirs, Gal. 4: 1.

On the other hand, Christians attain to a higher knowledge of God, Gal. 4:9; they are no more as servants, but become Sons, and obtain the privileges of adoption, Gal. 4: 5, 6. They are represented as rhetot, 1 Cor. 14: 20; as being furnished with instruction adequate to make them ardoas Teleious, Eph. 4: 11-13. Christianity leads them to see the glorious displays of himself which God has made, with an unveiled face, i. e. clearly, 2 Cor. 3:18; while Judaism threw a veil over these things, 2 Cor. 2:13. Christianity is engraven on the hearts of its votaries, dianovía τо лvεvμаτos, 2 Cor. 3:8; while Judaism was engraven on tablets of stone, vrstvñoμévη ¿v dívois, 2 Cor. 3: 7.

Such is a brief sketch of Paul's views in respect to this point, as presented in his acknowledged epistles. Let us now compare these views, with those which the epistle to the Hebrews discloses.

This epistle commences with the declaration, that God, who in times past spake to the fathers by the prophets, hath, in these last days, spoken to us by his Son, Heb. 1: 1. 2: 1 seq. Judaism was revealed only by the mediation of angels, 2: 2; while Christianity was revealed by the Son of God, and abundantly confirmed by miraculous gifts of the Holy Ghost, 2: 3, 4. The

ancient covenant was imperfect, in respect to the means which it furnished for the diffusion of knowledge; but the new covenant provides that all shall know the Lord, from the least to the greatest, 8: 9-11. The law was only a sketch or imperfect representation of religious blessings; while the gospel proffers the blessings themselves, 10: 1. The worthies of ancient times had only imperfect views of spiritual blessings; while Christians enjoy them in full measure, 11: 39, 40.

(2.) The gospel holds out superior motives and encouragements to virtue and piety.

Paul represents the condition of the Jews, while under the law, as like to that of children, immured and kept under the eye of masters and teachers, Gal. 3: 23. 4: 2; as being in bondage, Gal. 4: 3; as servants, 4: 1; as children, 4: 3; and as having the spirit of bondage, Rom. 8: 15. This servile spirit, which inspired them with fear, Rom. 8: 15, gives place, under the Christian religion, to the spirit of adoption, by which they approach God with filial confidence, Rom. 8: 15-17. Christianity has liberated us from pedagogues, and made us partakers of the privileges of sons and heirs, Gal. 3: 25 seq. 4: 4 seq. The liberty of the gospel affords urgent motives for the practice of virtue, Gal. 5: 1 seq. 5: 13 seq. The spirit imparted under the gospel furnishes aid, and creates special obligation, to mortify our evil passions and affections, Rom. 8: 12-17. Circumcision is now nothing, and uncircumcision nothing; but obedience to the commands of God is the all important consideration, 1 Cor. 7: 19. Not circumcision or uncircumcision is matter of concern, under the Christian religion, but a new creation, i. e. a spiritual renovation, Gal. 6: 15, and faith which worketh by love, Gal. 5: 6.

Turn we now to the epistle to the Hebrews. There we find, that the sacrifices prescribed by the Jewish law could not quiet and purify the conscience of the worshipper, 9:9; nor deliver him from the pollution of sin, in order that he might, in a becoming manner, worship the living God; which is effected only under the gospel, 9: 14. The law served to inspire its votaries with awe and terror, Heb. 12: 18-21; but the gospel with cheering confidence, 12: 22-24. Now we may obtain

grace to serve God in an acceptable manner, 12: 28. We have a covenant established on better promises than the ancient one, 8: 6-13; and are urged by more powerful motives to a holy life under the gospel, 12: 25-29.

It must be admitted, in respect to the particulars of the comparison just drawn, that the diction of the passages generally, in the epistle to the Hebrews, presents nó very striking resemblances to that in Paul's acknowledged epistles. But this, as will be easily seen by inspecting all the passages drawn into the comparison, may very naturally result from the different topics with which the passages from our epistle stand connected. The mode of introducing these topics is different, because it arises from different occasions of introducing them. But the fundamental ideas in both are the same. Other writers also of the New Testament urge the obligations of Christians to peculiar holiness of life; but what other writers, except Paul, urge it from comparative views of the Jewish and Christian dispensations?

(3.) The superior efficacy of the gospel, in promoting and ensuring the real and permanent happiness of mankind.

Paul represents the law as possessing only a condemning power, and subjecting all men to its curse, in consequence of disobedience, Gal. 3: 10. It is the ministry of death, 2 Cor. 3: 7; the ministry of condemnation, 2 Cor. 3: 9; by it none can obtain justification or pardoning mercy, Gal. 3: 11.

Rom. 3: 20.

On the contrary, Christianity is the ministry of pardon, τns Sixαioovrns, 2 Cor. 3: 9; it holds out forgiveness of sins for the sake of Christ, gratuitous pardon on account of him, Rom. 4: 24, 25. Eph. 1:7. Through him, we are allowed to cherish the hope of future glory, Rom. 5; 1, 2; and this without perfect obedience to the law, Rom. 3: 21. Gal. 2: 16. Acts 13: 38, 39. And to such blessings, under the gospel, is attached a most important circumstance, in order to heighten their value, viz. that they are perennial, and not (like the Mosaic institutions) liable to abolition, 2 Cor. 3: 11.

In correspondence with all this, the epistle to the Hebrews represents the Mosaic dispensation, as one which was calculated to inspire awe and terror, Heb. 12: 18-21; the offerings and

sacrifices which it enjoined, could never tranquillize and purify the conscience of the worshipper, 9: 9; for it was impossible that the blood of bulls and goats should take away sin, 10: 4, 11. The blood of Christ has made a real expiation, procured forgiveness, and liberated the conscience from an oppressive sense of guilt, 9: 11-14. 5: 9. 6: 18-20. Christ by his death has delivered us from the condemning power of sin, and freed us from the oppressive fear which it occasions, 2: 14, 15. He has procured access to God, and is ever ready to aid those who approach him, 7:25. 9:24. The offering which he has made for sin has a perennial influence, and without repetition remains forever efficacious, 9: 12, 25-28. 10: 12. 7: 23-28.

Other writers also of the New Testament have set before us the blessings of the gospel; and these, as connected with what Christ has done and suffered. But what other writer, except Paul, has charged his picture with such a contrast between the Mosaic and Christian dispensations, and thrown so much shade over the one, and light over the other? If the hand of Paul be not in the epistle to the Hebrews, it is the hand of one who had drunk deeply of his doctrines, and in a high degree participated of his feelings and views.

(4.) The Jewish dispensation was only a type and shadow of the Christian.

Thus Paul often represents it. Meats and drinks, feasts and new moons and sabbaths, are σκιὰ τῶν μελλόντων, but the σῶμα is Christ, Col. 2: 16, 17. The passage through the Red Sea was typical of Christian baptism; and the manna, of our spiritual food, 1 Cor. 10: 1-6. The occurrences under the ancient dispensation were typical of things under the new, 1 Cor. 10: 11. In like manner, Paul calls Adam rúños rov μéllovτos, i. e. a type of Christ, Rom. 5: 14, comp. 1 Cor. 15: 45-47. The Mosaic institution did but darkly shadow that, which is clearly revealed under the gospel, 2 Cor. 3: 13--18. Hagar and Sarah may be considered as allegorically representing the law and the gospel, or the two covenants, Gal. 4: 22-31. The law was only our pedagogue until the coming of Christ, under whom full privileges are enjoyed, Gal. 3: 23-25. 4: 1—5. ·