sje-nsian, “The dispersion,” or “ scattering of Israel,’ when they were sifted amongst all nations, like the “ sifting of a sieve,” Amos ix. 9. Ps. cxlvii. 2, they are called awn N12; which the LXX., ac- cording to the phrase in their days, render T&s diaoropas rod “Iopana, “The dispersions,” or those scattered abroad of Israel; as Isaiah calls them, TWX /IS2 ODN and ON Na O09, chap. xxvii. 13. So that there is no question but that these were they whom St Peter calls “The dsaoropé of Pontus, Galatia,” etc.; as St James, extending his salutation to the same people in all places, “ The d:aomopé of the twelve tribes.” Besides, many things insisted on by St Peter in these epistles were peculiar to the Hebrews, who also were his espe- cial care. See 1 Epist. i. 10-12, ii. 9, 21, iii. 5, 6, iv. 7, 17; 2 Epist. 1, 19-21, ii. 1, ete, i. 10-14; and many other particular places of the same nature may be observed in them.
To sum up our evidence in this particular: Peter, being in an especial manner the apostle of the Circumcision, or Hebrews, Gal. i. 7, having by his first sermon converted many of these strangers of Cappadocia, Pontus, and Asia, Acts ii. 9-11, 41; ascribing that title unto them to whom he wrote which was the usual and proper
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appellation of them in all the world, ‘H d:aoropa rot *Iopunr, James i, 1, John vii. 35; treating with them for the most part about things peculiar to them in a special manner, and that with arguments and from principles peculiarly known unto them, as the places above quoted well manifest; there remains no ground of question but it was those Hebrews unto whom he wrote. Nor are the exceptions that are made to this evidence of any such importance as once to deserve a remembrance by them who design not a protracting of their discourses by insisting on things unnecessary.
22. Now, it is plainly in this testemony asserted, that St Paul wrote a peculiar epistle unto them unto whom St Peter wrote his; that is, to the Hebrews: “He hath written unto you; as also in all his epistles;” that is, in all his other epistles ;’——‘ Besides his other epistles to other - churches and persons, he hath also written one unto you.’ So that, if St Peter’s testimony may be received, St Paul undoubtedly wrote an epistle unto the Hebrews. “But this may be,” say some, “another eprstle, and not this we treat of; particularly that to the Galatians, which treateth about Judaical customs and worship.” But this epistle mentioned by St Peter was written particularly unto the Hebrews in distinction from the Gentiles; this to the Galatians was written peculiarly to the Gentiles in opposition to the Jews: so that a more unhappy instance could not possibly have been fixed upon. Be- sides, he treats not in it of the things here mentioned by St Peter; which are indeed the main subject of the Epistle to the Hebrews. “ But,” say others, “ Paul indeed might write an epistle to the He- brews, which may be lost, and this that we have might be written by some other.” But whence this answer should proceed, but from a re- solution Séow duxguadrren, against light and conviction, I know not. May we give place to such rash and presumptuous conjectures, we shall quickly have nothing left entire or stable; for why may not another as well say, ‘It is true Moses wrote five books; but they are lost, and those that we have under his name were written by another’? It is not, surely, one jot less intolerable for any one, without ground, proof, or testimony, to affirm that the church hath lost an epistle written to the Hebrews by St Paul, and taken up one in the room thereof, written by, no man knoweth whom. ‘This is not to deal with that holy reverence in the things of God which becomes us.
23. (2.) St Peter declares that St Paul, in that epistle which he wrote unto the Hebrews, had declared the “long-suffering of God,” whereof he had minded them, to be “ salvation.” We must see what was this “long-suffering of God,” how it was “ salvation,” and how Paul had manifested it so to be.
[1.] The long-sufferance, patience, or forbearance of God, is either absolute, toward man in general; or special, in reference unto some sort of men, or some kind of sins or provocations that are amongst
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them. The first of these is not that which is here intended; nor was there any reason why St Peter should direct the Jews to the epistles of St Paul in particular to learn the long-suffering of God in general, which is so plentifully revealed in the whole scripture both of the Old and New Testament, and only occasionally at any time mentioned by St Paul. There was, therefore, an especial “long-suffering of God,” which at that time he exercised towards the Jews, waiting for the conversion and the gathering of his elect unto him, before that total and final destruction which they had deserved should come upon that church and state. This he compares to the “ long-suffering of God in the days of Noah,” whilst he preached repentance unto the world, 1 Epist. iii, 20: for as those that were obedient unto his preaching (which was only his own family) were saved in the ark from the general destruction that came upon the world by water ; so also they that became obedient upon the preaching of the gospel during this new season of God’s special long-suffering were to be saved by bap- tism, or separation from the unbelieving Jews by the profession of the faith, from that destruction that was to come upon them by fire. This “long-suffering of God” the unbelieving Jews not understanding to be particular, scoffed at, and at them who threatened them with such an issue or event of it, 2 Epist. i. 4; which causeth the apostle to declare the nature and end of this long-suffering, which they were ignorant of, verse 9.