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of our epistle.' Yet in p. 330 seq. of the same work, he has produced a number of instances in order to show the unskilful use, by the writer of the epistle to the Hebrews, of ovv, dè, etc., and to illustrate the position, that the writer is inferior to Paul in acuteness, and in definiteness of expression. Among these are ovv in Heb. iv. 14, which refers back to Heb. ii. 17; and yάg in viii. 4, where ou might be expected, and the same particle in vii. 12, 13, where dé would be more accurate; as also in v. 11 [12], 13, etc.

How all this, and more of the like kind which he brings forward, agrees with the φράσις Ελληνικωτέρα, which he so earnestly contends for, in our epistle, and its fine regular periods and methodical rhythmus, I am unable to see. The truth is, when one point is to be made out by critiques of this nature, then the ancient dictum of Origen in regard to the style of our epistle, is brought forward with confidence; but when this point is out of sight, and the real state of facts in respect to style comes simply before the mind, then difficulties and peculiarities of construction enough may be found, and are actually found. How any man, who has written a commentary on the epistle to the Hebrews, can deny that there are suspended and incomplete sentences and sentiments in it, and (to say the least) as much obscurity arising from these constructions, as there is in any of Paul's acknowledged epistles, I am not able to see.

In respect to the thing itself just stated, which Bleek denies, and even ventures to affirm that the writer has avoided such constructions with the greatest care;' this is a matter of fact, and not of opinion. Examples are not to be set aside by simple denial, and allegation of the contrary. Readers are capable of judging for themselves; and to them Bleek and myself must leave it to decide, whether the instances produced correspond with the character which I have given them.

To the method of argument which I have thus far employed, in order to show the probability that Paul wrote the epistle to the Hebrews, some objections have been, and may be raised.

It may be asked, 'Did not Paul's hearers, disciples, and intimate friends, who travelled with him, daily conversed with him, and for years heard his instructions, cherish the same views of doctrine that he did? And in writing

the epistle to the Hebrews, might not an attentive hearer of Paul, and a reader of his epistles, exhibit the same sentiments? And further, if the same general manner in which the contents of his epistles are arranged, or the contents of some of them, be found in the epistle to the Hebrews; or if the particular manner in which he quotes or employs passages of the Jewish Scriptures, or interprets them; or if even his method of stating arguments, and employing imperfect syllogisms or sentences, be found in this epistle; still, may not some favourite disciple of his, some devoted follower and successful imitator of his manner, be naturally supposed to have derived all this from hearing him and reading his letters? And how then can arguments of this nature prove, that Paul wrote the epistle in question?

Prove it, in the way of demonstration, they certainly cannot; nor is this the purpose for which they are adduced. But of this, more hereafter. At present I merely observe, that the force of these objections is very much diminished, if in comparing the epistle to the Hebrews with the writings of Paul, it shall appear that not the strain of sentiment only, not merely the general arrangement of the contents of the epistle or the particular manner of it in respect to various ways of reasoning, or constructing syllogisms and sentences, but even the idiomatical and distinctive style and diction itself of Paul

abound in it. These none but a writer that was a mere copyist or plagiarist could exhibit. But such a writer is one of the last men who can be justly suspected of having composed an epistle like that to the Hebrews.

These suggestions naturally lead us, in the next place, to a comparison in respect to phraseology and words, between the acknowledged writings of Paul and the epistle to the Hebrews.

XXIII. COMPARISON OF THe phraseoloGY AND DICTION OF THE EPISTLE TO THE HEBREWS AND OF THE ACKNOWLEDGED EPISTLES OF PAUL.

1. The similarity of phraseology and diction, where the same words, or synonymous ones, are employed; or where the shade of thought or representation is peculiar and homogeneous, although the language may be somewhat diverse.

Heb. i. 2, Δι' οὗ [Ἰησοῦ Χριστοῦ] καὶ τοὺς αἰῶνας [ὁ θεὸς] ἐποίησε.

Eph. iii. 9, Τῷ [θεῷ] τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ.

Heb. i. 3, "Ος ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴς τῆς ὑποστάσεως αὐτοῦ.

Col. i. 15, "Ος ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου.

Phil. ii. 6, "Ος ἐν μορφῇ Θεοῦ ὑπάρχων.

2 Cor. iv. 4, Ος ἐστιν εἰκὼν τοῦ Θεοῦ.

Heb. i. 3, Φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ.

Col. i. 17, Τὰ πάντα ἐν αὐτῷ συνέστηκε.

Heb. i. 5, Υιός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε

Acts xiii. 33, Υιός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε ; used here by Paul, and applied in both passages (but no where else in the New Testament) to Christ.

Heb. i. 4, Τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ ̓ αὐτοὺς κεκληρονόμηκεν όνομα. Eph. i. 21, Υπεράνω - παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ

μέλλοντι.

Phil. ii. 9, 'Ο Θεός

κάμψη ἐπουρανίων κ. τ. λ.

...

Heb. i. 6, Τον πρωτότοκον

ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲς πᾶν ὄνομα· ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πάν γόνυ

Rom. viii. 29, Εἰς τὸ εἶναι αὐτὸν τὸν πρωτότοκον.
Col. i. 15, Πρωτότοκος πάσης κτίσεως.

Ver. 18, Πρωτότοκος. This appellation is applied to

Christ no where else, excepting in Rev. i. 5.
Heb. ii. 2, 'Ο δι' ἀγγέλων λαληθεῖς λόγος.

Gal. iii. 19, Ο νόμος . . . . . . διαταγείς δι' ἀγγέλων. Comp. Acts vii. 53.

Here is the same sentiment, λόγος and νόμος being in this case synonymes; as (for substance) λαληθείς and διαταγείς are. However, Stephen once uses a similar expression, Acts vii. 53.

Heb. ii. 4, Σημείοις τε καὶ τέρασι, καὶ ποικίλαις δυνάμεσι, καὶ πνεύματος ἁγίου μερισμοῖς.

1 Cor. xii. 4, Διαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ πνεῦμα.

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1 Cor. xii. 11, Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. Rom. xii. 6, Ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα . . all spoken of the miraculous gifts of the Holy Spirit, and characterized by the same shade of thought, viz, the various or different gifts of this nature distributed by him.

Heb. ii. 8, Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ.

Cor. xv. 27, Πάντα γὰς ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.

Eph. i. 22, Καὶ πάντα υπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.

Phil. iii. 21, Ὑποτάξαι ἑαυτῷ τὰ πάντα". . . . phraseology applied to designate the sovereignty conferred upon Christ, and found only in Paul and in our epistle.

Heb. ii. 10, Δι' ἂν τὰ πάντα, καὶ δι ̓ οὗ τὰ πάντα.

Rom. xi. 36, Ἐξ αὐτοῦ, καὶ δι ̓ αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα.

Col. i. 16, Τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτόν.

1 Cor. viii. 6, Εἷς θεὸς

.....

ἐξ οὗ τὰ πάντα καὶ εἷς Κύριος . . . . . δι' ου τὰ πάντα" . . . . a method of expression employed to designate God as the author of all things, and also as the lord and possessor of them, which is appropriate to Paul and to our epistle.

Heb. ii. 14, "Ινα

καταργήσῃ τοῦ τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ ̓ ἔστι τὸν διάβολον. 2 Tim i. 10, Καταργήσαντος μὲν τὸν θάνατον. Καταργέω, employed in the sense of abolishing, rendering null, is exclusively Pauline. No other writer of the New Testament employs it at all, except Luke; and he but once, and then in quite a different sense from that attached to it by Paul, Luke xiii. 7

Heb. ii. 16, Σπέρματος ̓Αβραάμ, to designate Christians.

Gal. iii. 29, Εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ ̓Αβραάμ σπέρμα ἐστέ.

Gal. iii. 7, Οἱ ἐκ πίστεως, οὗτοί εἰσιν υἱοὶ ̓Αβραάμ.

The appellation seed or sons of Abraham, applied to designate Christians, is found only in Paul and in our epistle.

Heb. iii. 1, Κλήσεως ἐπουρανίου.

Phil. iii. 14, Τῆς ἄνω κλήσεως τοῦ Θεοῦ.
Rom. xi. 29, Η κλῆσις τοῦ Θεοῦ.

The phrase heavenly or divine calling, applied to designate the proffered mercies of the gospel, is limited to Paul and to our epistle.

The comparison of the word of

Heb. iv. 12, Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ . . . . καὶ τομώτερος ὑπὲς πᾶσαν μάχαιραν δίστομον.
Eph. vi. 17, Τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ.
God to a sword, is found only in Paul and in our epistle.

Heb. v. 8, Καίπες ὢν υἱὸς, ἔμαθεν ἀφ ̓ ὧν ἔπαθε τὴν ὑπακοήν.

Phil. ii. 8, Εταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος, μέχρι θανάτου. The idea of obedience in the humiliation and sufferings of Christ, constitutes the speciality and the similitude of these two passages.

Heb. v. 13, Νήπιος γάρ ἐστι, i. e. a child in religion, comparatively ignorant, uninformed. 1 Cor. iii. 1, Ὡς νηπίοις ἐν Χριστῷ, in the same sense.

Eph. iv. 14, "Ίνα μηκέτι ὦμεν νήπιοι, in the same.

Rom. ii. 20, Διδάσκαλον νηπίων, in the same.

Gal. iv. 3, Οτι μεν νήπιοι, in the same. This phraseology is limited to Paul and to our epistle.

Heb. v. 14, Τελείων δέ ἐστιν ἡ στερεά τροφή.

1 Cor. xiv. 20. Ταῖς δὲ φρεσὶ τέλειοι γίνεσθε.

The word τέλειο is here the antithesis of νήπιοι, and means well-instructed, mature. In this sense, it is well employed only in Paul and in our epistle.

Heb. vi. 1, Τελειότητα, an advanced, mature state, i. e. of Christian knowledge.

Col. iii. 14, Σύνδεσμος τῆς τελειότητος, the bond or cement of a mature Christian state. The word τελειότης, in such a sense, is limited to Paul and to our epistle.

Heb. vi. 3, 'Εάνπερ ἐπιτρέπῃ ὁ Θεός.

1 Cor. xvi. 7, ̓Εὰν ὁ Κύριος ἐπιτρέπη· . . . . a phrase no where else employed.

Heb vi. 10, Τῆς ἀγάπης ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες. 2 Cor. viii. 24, Τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν . . . . εἰς αὐτοὺς ἐνδείξασθε. The similarity consists in employing ἐνδείξασθαι τὴν ἀγάπην in both cases, constructed with εἰς before the object that follows.

Heb. viii. 5, Οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων.

Heb. x. 1, Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων.

Col. ii. 17, "Α ἐστι σκιὰ τῶν μελλόντων . . . . language respecting the figurative nature of the Jewish dispensation, which is appropriate to Paul and to our epistle.

Heb. viii. 6, Κρείττονός ἐστι διαθήκης μεσίτης.

1 Tim. ii. 5, Εἷς μεσίτης · Χριστὸς Ἰησοῦς:

Gal. iii. 19, 20, Ἐν χειρὶ μεσίτου. Ο δὲ μεσίτης ἐνὸς οὐκ ἔστι.

The word mediator, applied to designate Christ, or Moses, is appropriate to Paul and to our epistle.

Heb. viii. 10, αὶ ἔσομαι αὐτοῖς εἰς θεὸν, καὶ αὐτοὶ ἔσονται μοι εἰς λαόν.

2 Cor. vi. 16, Καὶ ἔσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονται μοι λαός.

Both passages are quoted from the Old Testament. The resemblance consists in the quotation and application of the same passage in the same manner, in both places.

Heb. viii. 10, Καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς.

Rom. ii. 15, Τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν.

2 Cor. iii. 3, Εγγεγραμμένη . ἐν πλαξὶ καρδίας σαρκίναις.

The passage in Hebrews is a quotation. But the other passages serve to show that such a phraseology was familiar to Paul, and that he probably derived it from the Old Testament passage quoted in Heb. viii. 10.

Heb. ix. 15, Θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτη διαθήκη παραβάσεων.

....

Rom. iii. 25, Διὰ τῆς ἀπολυτρώσεως ο εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων.

In these two passages the peculiar idea is expressed, that the efficacy of Christ's atoning blood extends back to past ages; an idea no where else brought to view in the same manner.

Heb. x. 19, Ἔχοντες . . . . παῤῥησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ.

....

Rom. v. 2, Δι' οὗ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην.

Eph. ii. 18, Δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν .

πρὸς τὸν πατέρα.

Eph. iii. 12, Εν ᾧ ἔχομεν τὴν παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει.

The idea of access to God, or παρρησία, bold, free access, or liberty of address, is designated in this manner only by Paul and in our epistle.

Heb. x. 28, Ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνήσκει.

2 Cor. xiii. 1,

1 Tim. v. 19,

words of Christ,

Ἐπὶ στόματος δύο μυρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.

Ἐπὶ δύο ἢ τριῶν μαρτύρων. Such an expression is found elsewhere only in the
Matt. xviii. 16.

Heb. x. 30, Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω.

Rom. xii. 19, Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω.

The similarity consists in quoting the same passage, in translating it de novo from the Hebrew in the same way, and applying it to show that punishment is the awful prerogative of the Deity, and that he will inflict it.

Heb. x. 32, Αθλησιν . . . . τῶν παθημάτων.

Phil. i. 30, Τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον ἴδετε ἐν ἐμοί.

Col. ii. 1, Ηλίκον ἀγῶνα ἔχω περὶ ὑμῶν.

1 Thess. ii. 2. Λαλῆσαι . . . . τὸ εὐαγγέλιον

ἐν πολλῷ ἀγῶνι.

The phrase contest, in respect to afflictions, is peculiar to Paul and to our epistle.

Heb. x. 33, ονειδισμοῖς τε καὶ θλίψεσι θεατριζόμενοι.

1 Cor. iv. 9, Θέατρον ἐγενήθημεν τῷ κόσμῳ, κ. τ. λ. . . . language peculiar to Paul and to our epistle.

Heb. x. 33, Κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες, participating, i. e. sympathizing, with the afflicted.

Phil. iv. 14, Συγκοινωνήσαντές μου τῇ θλίψει, sympathizing in my affliction. The same figurative expression stands in both passages.

Heb. x. 38, 'Ο δὲ δίκαιος ἐκ πίστεως ζήσεται.
Rom. i. 17, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.

Gal. iii. ll, "Ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται.

The passage is a quotation. But the application and use of it appear to be exclusively Pauline. In all the instances it is of the same form, and it differs in some measure both from the Septuagint and the Hebrew.

Heb. xii. 1, Τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα.

1 Cor. ix. 24, Οὕτω τρέχετε ἵνα καταλάβητε

Phil. iii. 14, Τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω. The resemblance here is, that Christian efforts are in each passage compared to a race; a comparison found only in Paul and in our epistle.

Heb. xiii. 18, Πεποίθαμεν γὰς, ὅτι καλὴν συνείδησιν ἔχομεν.

Acts xxiii. 1, Paul says, Εγὼ πάσῃ συνειδήσει ἀγαθῇ πεπολίτευμαι . . . . a manner of speaking found no where else.

Heb. xiii. 20, Ὁ δὲ θεὸς τῆς εἰρήνης. Rom. xv. 33, Ὁ δὲ θεὸς τῆς εἰρήνης. 11. Phil. iv. 9. 1 Thess. v. 53; Testament.

Heb. xiii. 18, Προσεύχεσθε περὶ ἡμῶν.

1 Thess. ν. 25. Προσεύχεσθε περὶ ἡμῶν.

Also in Rom. xvi. 20. 1 Cor. xiv. 33. 2 Cor. xiii. an expression used by no other writer of the New

Natural as this may appear, at the close of a letter, it is peculiar to Paul and to our epistle.

To the instances of phraseology thus collected, may be added the greeting and benediction at the close of the epistle to the Hebrews, which is altogether Pauline.

II. Words which are found, among the New Testament writers, only in Paul and in our epistle; or, if found elsewhere, are used in a sense different from that in which they are here employed.

'Ay in the sense of Christian effort, either in performing duties or bearing trials, Heb. xii. 1. 1 Tim. vi. 12. 2 Tim. iv. 7. 'Adexpoí, brethren of Christ, considered in respect to his human nature, Heb. ii. 12, 17. Rom. viii. 29. 'Adóziuos, inept unfit, Heb. vi. 8. Tit. i. 16. 'Adás, reverence, modesty, Heb. xii. 28. 1 Tim. ii. 9. Aigiouas, to choose, Heb. xi. 25. 2 Thess. ii. 13. Phil. i. 22. "Azazos, innocent, Heb. vii. 28. Rom. xvi. 18. 'AoDivua, sin, sinful infirmity, Heb. v. 2. Rom. v. 6. Aadhan, will, testament, Heb. ix. 16. Gal. iii. 15. It may be doubtful, perhaps, whether dia has the sense of testament, in the latter passage. 'Elxis #gozezeiμév, proffered Christian happiness, Heb. vi. 18. Col. i. 5. 'Exλów to be despondent, Heb. xii. 3. Gal. vi. 9. 'Evduvauów, to give strength; (passively) to receive strength, Heb. xi. 34. 2 Tim. iv. 17. 1 Tim. i. 12. Karagyiv, to annul, abolish, abrogate, Heb. ii. 14. Rom. iii. 3, 3. vi. 6. 1 Cor. i. 28. Gal. v. 11, and elsewhere often in Paul's epistles. Kaúxnua, glorying, rejoicing, Heb. iii. 6. Rom. iv: 2. 1. Cor. ix. 15. Kangovóμos, lord, possessor, applied to Christ, Heb. i. 2. Rom. viii. 17. Λατρεύειν, (δουλεύειν a synonyme) θεῷ ζῶντι, Heb. ix. 14. 1 Thess. i. 9. Mỳ (cv) Bλstóμeva, the invisible objects of a future world, Heb. xi. 1. 2 Cor. iv. 18. Ouorozia, religion, religious or Christian profession, Heb. iii. 1. iv. 14. x. 23. 2 Cor. ix. 13. "Ovoμa, majesty or dignity, Heb. i. 4. Phil. ii. 9, 10. Eph. i. 21. But although this sense of ovopa in Heb. i. 4. is adopted by some eminent critics, still it seems to me more probable that it has the sense of appellation; see Heb. i. 5. seq. Ob zrías, nothing, Heb. iv. 13. Rom. viii. 39. Textlow, to consummate in happiness, to bestow the reward consequent on finishing a victorious course, Heb. ii .10. vii. 28. x. 14. Phil. iii. 12. 'Tróσraois, confidence, Heb. iii. 14. xi. 1. 2 Cor. ix. 4. xi. 17. 'Ingovaλ izovęávios, the abode of the blessed, Heb. xii. 22, comp. Ingovσaλnμ ävw, Gal. iv. 26, in the like sense.

III. Peculiarity of grammatical construction in regard to the use of the passive verb instead of the active.

Thus in Heb. vii. 11, we find the phrase ὁ λαὸς γὰρ ἐπ' αὐτῇ νενομοθέτητο, for the people under it [the Levitical priesthood] received the law; where the Nominative case of the person who is the object (not the subject) in the sentence, is joined with the passive of the verb; and this mode of construction is employed instead of the active voice of the same verb followed by the Dative of the person who is the object; e. g. vevoμodiτnto law.

The like construction is found in Paul's acknowledged writings. E. g. Rom. iii. 2, T. [AUTO] iTiOTrúdnoav và λózia vov Deo, they were intrusted with the oracles of God, instead of saying the oracles of God were entrusted to them. Rom. vi. 17 εἰς ὃν παρεδόθητε τύπον διδαχῆς, into which model of doctrine ye have been delivered, instead of, which form or model of doctrine was delivered to you. 1 Tim. i. 11, ö śmiσteúdny iy, with which I was entrusted, instead of, which was intrusted to me, o éxiσTrúdy μoi.

This is a minuteness of grammatical construction, which a copyist of Paul would not be likely either to notice or to imitate. It affords, therefore, the more striking evidence that all proceeded from the same hand.

Finally, Paul frequently employs an adjective of the neuter gender, in order to designate generic quality, instead of using a synonymous noun; e. g. rò yvwσtòr, Rom. i 19, tò xęnotòv, Rom. ii. 4, τὸ περισσόν, Rom. iii. 1, τὸ δυνατόν, Rom. ix. 22, τὸ ἀδύνατον, Rom. vii. 3, τὸ ἀστ Devés, 1 Cor. i. 25. Compare Tò άμɛTάdetov, Heb. vi. 17; rò çavтalóμevov, Heb. xii. 21; Tò καλόν, xii. 13.

XXIV. REMARKS ON THE COMPARISONS MADE IN THE PRECEDING SECTIONS.

In the first place, without any hesitation, I concede thus much to those critics, who make light of the evidence drawn from such a comparison as has now been made, viz. that no evidence of this nature can ever afford what is equivalent to a demonstration of the fact, for the support of which it is adduced. But then demonstration is what such a case neither admits nor demands. If the writer's name were affixed to the epistle, it would not amount to proof of this kind; for might it not have been put there by another person, in order to answer some designs of his own? Nay, unless witnesses have given us testimony, who themselves saw Paul write the epistle, the proof is not of the highest kind that is possible; nor even then would their testimony establish the fact, unless we could be well assured of their credibility. By such a cri

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