account, the epiftle could not be writ, till fome while after the breaking out of the war in Judea, in the year 66. But it will be difficult to fhew, that Paul, whom Sir Ifaac allows to be the writer, lived fo long. Not now to mention any thing else.

Dr. Wall was inclined to the fame opinion, or fomewhat not very different. "I agree, fays he, that the epiftle was writ to Hebrews, that "is, to the Hebrew Chriftians of fome place. But for the place or coun(6 trey, I think, they were rather the Hebrew Chriftians of Afia, (Ephefus, Miletus, and thereabout,) Macedonia, Greece, &c. where St. Paul had "spent most of his time, than that they were thofe of Jerufalem, &c."

66

The late Mr. Wetstein conjectured, that (m) the epiftle was writ by Paul to the Jewish believers at Rome, foon after he had been released from his confinement in that city. Which conjecture, I believe, will be followed by very few. And as it has no ancient authority, and is deftitute of all appearance of probability; I fuppofe, it need not to be confuted.

Lightfoot thought, "That (n) this epiftle was fent by Paul to the be"lieving Jews of Judea, a people, fays he, that had been much engaged "to him, for his care of their poor, getting collections for them all along "in his travels." He adds: "It is not to be doubted indeed, that he "intendeth the difcourfe and matter of this epiftle to the Jews through"out their difperfion.-Yet does he endorse it, and fend it chiefly to "the Hebrews, or the Jews of Judea, the principal part of the circum"cifion, as the propereft centre, to which to direct it, and from whence "it might be beft diffused in time to the whole circumference of the difperfion."

Whitby, in his preface to the epiftle to the Hebrews, is of the fame opinion, and argues much after the fame manner with Lightfoot.

So likewife (0) Mill, (p) Pearfon, (9) Lewis Cappell, and Beza in his preface to this epiftle, and the editors of the French N. T. at Berlin, in their general preface to St. Paul's epiftles, and in their preface to this epiftle in particular. Of this Mr. Hallett had no doubt, who in his Synopfis of the epistle fays: "This epiftle was particularly defigned for the "Hebrew

"the Hebrews, must be written to them, after their flight into Afia: where "Timothy was Bishop, and by consequence after the war was begun." Newton's Obfervations upon the Apoc. of St. John. ch. i. p. 244.

(1) Critical Notes upon the N. T. p. 317. 318.

(m) Si conjectura locus eft, exiftimaverim potius ad Judæos qui Romæ degebant, et Chrifto nomen dederant, fcriptam fuiffe: quo admiffo, facile intelligitur, qui factum, tum ut Paulus, qui Româ quidem, fed non Italià, excedere juffus erat, brevi fe rediturum fperaret, tum ut Itali Romanos falutarent. Wetfen. N. T. Tom. 2. p. 386. 387.

(n) Harmonie of the N. T. Vol. i. p. 340.

(0) Per Hebræos autem iftos potiffimum fideles Hierofolymitanos intelligit, apud quos ante duos annos verfatus fuerat. Hinc illud, a dzoxatasabw iμir. cap. xiii. 19. Mill. Proleg. num. 83.

(p) Annal. Paulin. p. 20. 21.

(7) Ex quibus conjicere licet, hanc epiftolam a Paulo fub finem priorum vinculorum Romà fcriptum fuiffe ad Hierofolymitanos Judæos, qui in Chriftum crediderant. L. Capp. Hifl. Ap. p. 80.

2

66

"Hebrew Chriftians, that dwelt in one certain place, and was fent thither, "as appears from the Apoftle's faying, ch. xiii. 19. 23. I beseech you the " rather to do this, that I may be restored to you the fooner.... I will fee you. And what particular place can this be fuppofed to be, but Judea? "There the Chriftians were continually perfecuted by the unbelieving Jews, as we read in the Acts of the Apoftles, and as St. Paul takes "notice I Theff. ii. 14. Hebr. x. 32.... 36. xii. 4. 5. By thefe per"fecutions the Hebrew Chriftians were tempted to apoftatife from Chri"ftianity, and to think, there was ftrength in the arguments urged by the "perfecutors in favour of Judaifm. The Apoftle therefore fets himself "to guard against both these dangers." And what follows.

This appears to me to be the most probable opinion.

For 1. It is the opinion of the ancient Chriftian writers, who received this epistle.

It may be taken for granted, that this was the opinion of (r) Clement of Alexandria, and (s) Jerome, and (t) Euthalius, who fuppofed this epiftle to have been firft written in Hebrew, and afterwards tranflated into Greek. It may be allowed to have been alfo the opinion of many others, who quote this epiftle, as writ to Hebrews, when they fay nothing to the contrarie. Nor do I recollect any ancients, who fay it was writ to Jews living out of Judea.

Chryfoftom fays, that (u) the epiftle was fent to the believing Jews of Palestine. And fuppofeth, that the Apoftle afterwards made them a vifit. Theodoret (x) in his preface to the epiftle, allows it to be sent to the fame Jews. And Theophylact (y) in his argument of the epiftle exprefsly fays, as Chryfoftom, that it was fent to the Jews of Palestine. So that this (b) was the general opinion of the ancients.

2. There are in the epiftle many things especially fuitable to the be lievers in Judea. Which muft lead us to think, it was writ to them. I fhall felect divers fuch paffages.

1.) Hebr. i. 2. ... has in thefe last days spoken unto us by his Son.

2.) Ch. iv. 2. For unto us was the gospel preached, as well as to them. 3.) Ch. ii. I.... 4. Therefore we ought to give the more earnest heed to the things, that we have heard... how then shall we escape, if we neglect fo great falvation, which at the firft began to be spoken by the Lord, and was confirmed unto us by them that heard him: God alfo bearing them witneffe with figns and wonders, and with divers miracles, and gifts of the Holy Ghoft.

(r) Ap. Eufeb. H. E. 1. 6. cap. 14.

8

Does

(s) Scripferat ut Hebræus Hebræis Hebraice, id eft, fuo eloquio difertiffime. De V. I. cap. 5.

(t) Argum. ep. ad Hebr. ap. zac. p. 670.

...

Δύο μὲν εν

εἶτα εἰς ἰυδαιαν

(α) Πῶ δὲ ἔσιν ἐπιτέλλει ; Εμοὶ δοκεῖ ἐν ἱεροσολύμοις καὶ παλαισίνη. ἔτη ἐποίησεν ῥώμη δεδεμένος· εἶτα ἐφείθη, εἶτα εἰς τὰς σπανίας ἦλθεν. ἔξη, ὅτε καὶ ἰυδαίος εἶδε. Καὶ τότε πάλιν ἦλθεν εἰς ῥώμην, ὅτε καὶ ὑπὸ νέρωνος ἀνηρέθη, Pr. in ep. ad Hebr. T. 12. p. 2.

(x) Vid. Theodoret. argum. ep. ad Hebr.

(y) Tois in wanasim de xj iegojokúpa; imsinna. Theophyl. arg. ep. ad Hebr. ἐν παλαισίνῃ καὶ ἱεροσολύμοις ἐπιςέλλειο p. 872.

(b) Voyez la pref. de Beaufobre fur l'epiftre aux Hebr. num. xxxviii.

Does not that exhortation, and the reafon, with which it is fupported, peculiarly fuit the believers of Judea, where Chrift himfelf first taught, and then his difciples after him, confirming their teftimonie with very numerous and confpicuous miracles?

4.) The people, to whom this epiftle is fent, were well acquainted with our Saviour's fufferings, as they of Judea muft have been. This appears in ch. i. 3. ii. 9. 18. v. 7. 8. ix. 14. 28. x. 11. xii. 2. 3.

xiii. 12.

5.) Ch. v. 12. For when ye ought to be teachers of others, and what follows, is most properly understood of Chriftians in Jerusalem, and Judea, to whom the gospel was first preached.

6.) What is faid ch. vi. 4. . . 6. and x. 26. 29. is most properly applicable to apoftates in Judea.

7.) X. 32. 34. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions.. to the end of ver. 34. This leads us to the church of Jerufalem, which had fuffered much, long before the writing of this epiftle, even very soon after they had received the knowledge of the truth. Comp. Acts viii. 1. ix. 1. 2. xi. 19. and I Theff. ii. 14. Grotius (i) fuppofed as much.

8.) Thofe exhortations, ch. xiii. 13. 14. must have been very fuitable to the cafe of the Jews of Jerufalem, at the fuppofed time of writing this epistle, a few years before the war in that countrey broke out.

9.) he regard fhewn in this epistle to the rulers of the church, or churches, to which it is fent, is very remarkable. They are mentioned twice or thrice firft in ch. xiii. 7. Remember your rulers, who have fpken unto you the word of God: whofe faith imitate, confidering the end of their converfation. Thefe were dead, as (k) Grotius obferves. And Theodoret's note is to this purpose: "He (1) intends the faints that were dead, Stephen the proto-martyr, James the brother of John, and James called "the Juft. And there were many others, who were taken off by the Jewish rage. Confider thefe, fays he, and obferving their example, "imitate their faith." Then again, at ver. 17. Obey them that have the rule over you, and fubmit yourselves. For they watch for your fouls. . . . And once more ver. 24. Salute all them that have the rule over you, and all the faints. Upon which Theodoret fays: "This (m) way of speaking in"timates, that their rulers did not need fuch inftruction. For which < reason he did not write to them, but to their disciples.” This is a fine obfervation. And Whitby upon that verfe, fays: "Hence it feems evident, that this epiftle was not fent to the Bifhops or rulers of the church, but to the whole church, or the laity." And it may deserve to be confidered,

(i) Poft Stephani mortem vehementer vexati fuere illi in Judæa Chriftiani, ut videre eft Act. xi. 19. 1 Theff. ii. 14. Grot. ad Hebr. x. 34.

(k) Loquitur autem de iis, qui jam obierant, ut oftendunt fequentia. Qui vobis locuti funt verbum Dei: nempe in diverfis oppidis: forte etiam diverfis temporibus, cum mortuis alii fuccefferint. Id. ad Hebr. xiii. 7.

(1) In ep. ad Hebr. cap. xiii. Tom. 3. p. 459. D.

(m) Ανίττεται ὁ λόγος, ὡς οι προςατέυοντες αυτῶν τοιάυτης διδασκαλίας ἐκ ἔχε σαν· ου δὴ χάριν ἐκ ἐκείνοις ἐπέσειλεν, ἀλλὰ τοῖς μαθηταῖς. Ibid. p. 462. D.

sidered, whether this repeated notice of the rulers among them does not afford ground to believe, that fome of the Apoftles were ftill in Judea? Whether there be fufficient reafon to believe that, or not, I think thefe notices very proper and fuitable to the state of the Jewish believers in Judea. For I am perfuaded, that not only James, and all the cther Apoftles, had exactly the fame doctrine with Paul; but that all the Elders likewife, and all the understanding men among the Jewish believers, embraced the fame doctrine. They were, as I apprehend, the multitude only, años, plebs, or the men of lower rank among them, who were attached to the peculiarities of the Mofaic law, and the customs of their ancestors. This may be argued from what James and the Elders at Jerufalem fay to Paul. Acts xxi. 20. . . . 22. Thou feeft, brother, how many thousands of Jews there are that believe. And they are all zealous of the law.... What is it therefore? The multitude must needs come toge ́ther.... It is hence evident, that the zeal for the law, which prevailed in the minds of many, was not approved by James, or the Elders. That being the cafe, thefe recommendations of a regard for their Rulers, whether Apoftles, or Elders, were very proper in an epiftle fent to the believers in Judea.

For thefe reafons I think, that this epiftle was fent to the Jewish believers at Jerufalem, and in Judea.

But there are objections, which must be confidered.

1. Obj. Ch. vi, 10. God is not unrighteous, to forget your work and la, bour of love... in that ye have ministered to the faints, and do minifter. Upon which Dr. Wall (n) remarks: "Here again we are put upon "thinking, to what church, or what Chriftians, this is faid. For as to "thofe of Jerufalem, we read much in Paul's former letters, of their poverty, and of their being miniftred to by the Gentil Chriftians of Ga"latia, Macedonia, Corinth and in the Acts, by the Antiochians: but no where of their miniftring to other faints. If it is of them that St. "Paul fpeaks this, it must be meant of their miniftring to their own poor. For that they were famous at first, when their rich men fold "their lands, and brought the money to the Apofties, and they had all "things in common, and none lacked. But in the time fince that, they were very poor, and were relieved by other churches." The late Mr. Wetstein, whofe (0) words I place below, argued much after the fame manner with Dr. Wall. This objection, perhaps, might be ftrengthened from Hebr. xiii. 2. Be not forgetful to entertain frangers. And from. ver. 16. To do good, and to communicate, forget not.

Anfw. But the poverty of the Jews in Judea, and the contributions of the Gentil churches for their relief, are no reason, why fuch admonitions as these fhould not be fent to them. They are properly directed to all Christians that they may be induced to exert themselves to the utmoft. The Gentil churches, among whom St. Paul made collections

(n) Critical Notes upon the N. T. p. 306.

(2) Secundo non poffunt intelligi, qui Hierofolymis degebant. Hi enim pauperiores erant, et opus habebant, ut eorum inopia ab aliis ecclefiis fuble varetur. Iis vero, ad quos hac epiftola fcripta eft, commendatur beneficentia. xiii. 16. vi. 10. Erant ergo tales, non qui ftipem accipere, fed qui dare debebant, folebantque. Wetft. ubi fupr. p. 368. fin.

tions for the faints in Judea, were not rich. As he fays. 1 Cor. i. 26. For ye know your calling, brethren . . . not many mighty, not many noble, are called. . . . And of the churches in Macedonia, he fays. 2 Cor. viii. 2.... How that in a great trial of affliction, the abundance of their joy, and their deep poverty, had abounded unto the riches of their liberality. In like manner there might be inftances of liberality to the diftreffed among the believers in Judea. There is a very fine example recorded. Acts ix. 36. 39. Nor was there ever any city or countrey in the world, to whom that exhortation, be not forgetful to entertain ftrangers, or be not unmindfull of hofpitality, της φιλοξενίας μὴ ἐπιλανθάνεσθε, could be more properly given, than Jerufalem, and Judea. For the people there must have been much accuftomed to it at their feftivals, when there was a great refort thither from all countreys. And the writer of an epiftle to the Christian inhabitants of Jerufalem and Judea would naturally think of fuch an admonition: being defirous, that they fhould not fall fhort of others in that refpect. And we may here not unfitly recollect the hiftorie of St. Paul's going to Jerufalem, and how he, and his fellow-travellers were entertained at Cefarea, in the house of Philip the Evangelist, and at Jerufalem, in the houfe of Mnafon, an old difciple. As related Acts xxi. 8. . . . 16.

2. Obj. Upon ch. xiii. 18. 19. the fame (p) Dr. Wall fays: "One "would think, that Paul fhould have prayed and purpofed to go any "whither, rather than to Jerufalem, where he had been fo ufed: and "where he fell into that five years imprisonment, from which he was "but just now delivered." To the like purpofe alfo (q) Mr. WetStein.

But there is not any improbability, that Paul might now defire to see his countreymen in Judea: if he might go thither with fafety, as I think he might. Almoft three years had now paffed, fince he left Judea. And his trial, or apologie, had been over two years. And he was now fet at liberty by the Emperour himfelf. No man, not very presumptuous, would admit a thought of difturbing him. However, I suppose, that the Apoftle would behave difcreetly: fo as to give no needlefs proVocation to any, and that he would ftay but a fhort time in Judea, and then go to Ephcfus. There have been men of good fenfe, who have fuppofed, that Paul went to Jerufalem about this time, particularly Chryfoftom (r) among the ancients, and (s) divers moderns, one of whom is (t) Pearfon.

3. Obj. "St. (u) Peter's epiftles were written to the Hebrew Chrifec tians, fcattered in Asia, and Pontus, Galatia, Cappadocia, and Bithynia. St. Paul must have written an epiftle to thofe Hebrew Chriftians, to "whom St. Peter writes his two epiftles. For St. Peter, 2 ep. iii. 15. cites to them what Paul had written unto them. No epistle of Paul

(p) As before. p. 316. (r) See before. p. 299. "

(9) Ubi fupra. p. 386.

was

(5) Lud. Cappell. Hift. Apoft. p. 39. Lenfant et Beaufobre Pref. generale fur les epitres de St. Paul. num. lv.

() Paulus e Creta cum Timotheo in Judæam navigat. Heb. xiii. 23. Annal. Paulin. p. 21. A. Chr. 64.

(u) Wall, as before. p. 318. 319.