[2.] And thus was this particular “long-suffering of God” to- wards the Jews, whilst the gospel was preached unto them before their final desolation, “ salvation,” in that God “spared” them, and allowed them to abide for a while in the observation of their old worship and ceremonies, granting them in the meantime blessed means of light and instruction, to bring them to salvation.
[3.] And this is declared by St Paul in this Epistle. Not that this is formally and in terms the main doctrine of the Epistle, but that really and effectually he acquaints them with the intention of the Lord in his long-suffering towards them; and peculiarly serves that long-suffering of Christ in his instruction of them. And there- fore, after he hath taught them the true nature, use, and end of all Mosaical institutions, which they were as yet permitted to use, in the special patience of God intimated by St Peter, and convinced them of the necessity of faith in Christ and the profession of his gospel, he winds up all his reasonings in minding them of the end which shortly was to be put unto that “long-suffering of God” which was then exercised towards them, chap. xii. 25-29. So that this note also is eminently characteristical of this Epistle.
24. (3.) In the writing of the epistle mentioned by Peter, he seems to ascribe unto Paul an eminency of wisdom; it was written “according _to the wisdom given unto him.” As Paul in all other of his epistles
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did exercise the grace of wisdom, so also in that which he wrote unto the Hebrews. There is no doubt but he exerted and put forth his other graces of knowledge, zeal, and love also; but yet Peter here, in a way of eminency, marketh his wisdom in that epistle. It is not Paul’s spiritual wisdom in general, in the knowledge of the will of God and mysteries of the gospel, which Peter here refers unto, but that special holy prudence which he exercised in the composure of this epistle, and in maintaining the truth which he dealt with the Hebrews about, And what an eminent character this also is of this Epistle we shall endeavour, God assisting, to evince in our Exposition of it. His special understanding in all the mysteries of the Old Testament, that wrapped up the truth in great darkness and obscu- rity, wnfolding things hidden from the foundation of the world; his application of them, with various testimonies and arguments, unto the mystery of “God manifested in the flesh;” his various in- tertextures of reasonings and exhortations throughout his Epistle; his condescension to the capacity, prejudices, and affections, of them to whom he wrote, urging them constantly with their own principles and concessions,—do, among many other things, manifest the singu- lar wisdom which Peter signifies to have been used in this work.
(4.) It may also be observed, that whereas Peter affirms that among the things about which Paul wrote there were rid dusvéqra, “some things hard to be understood,” Paul in a special manner con- fesseth that some of the things which he was to treat of in that Epistle were dvczpujvevra,“ hard to be declared,” uttered, or unfolded, and therefore certainly “hard to be understood,” chap. v. 11; which in our progress we shall manifest to be spoken not without great and urgent cause, and that in many imstances, especially that directed unto by himself concerning Melchizedek, So that this also gives another characteristical note of the epistle testified unto by Peter.
I have insisted the longer upon this testimony, because, in my judgment, it is sufficient of itself to determine this controversy; no- thing of any importance being by any that I can meet withal ex- cepted unto it. But because we want not other confirmations of our assertion, and those also every one of them singly outbalancing the conjectures that are advanced against it, we shall subjoin them also in their order.
25. The comparing of this Epistle with the others of the same apostle gives further evidence unto our assertion. I suppose it will be confessed, that they only are competent judges of this argument who are well exercised and conversant in his writings. Unto their judgment, therefore, alone in it do we appeal. Now, the simili- tude between this and other epistles of Paul is threefold:—(1.) In words, phrases, and manner of expression. Of this sort many in- stances may be given, and such a coincidence of phrase manifested
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in them as is ‘not usually to be observed between the writings that have various or diverse authors. But this I shall not particularly insist upon, partly because it hath already been done by others at large, and partly because they will all of them be observed in our Exposition itself; nor doth it suit our present design to enter into a debate about particular words and expressions. Nor do I assign any more force unto this observation, but only that it is suffi- cient to manifest the weakness of the exceptions urged by some to prove it none of his, from the use of some few words not elsewhere used by him, or not in that sense which here they are applied unto; for their instances are not in number comparable with the other. And to evidence the vanity of that part of their objection which concerns the peculiar use of some words in this Epistle, it is enough to observe that one word, irécraeis, being three times used in this one Epistle, it hath in each place a peculiar and diverse signification. (2.) There is also a coincidence of matter or doctrines delivered in this and the other epistles of Paul. Neither shall I much press this consideration: for neither was he in any epistle re- strained unto what he had elsewhere delivered, nor bound to avoid the mentioning of it if occasion did require; nor were other penmen of the Holy Ghost limited not to treat of what he had taught, no more than the evangelists were from writing the same story. But yet neither is this observation destitute of all efficacy to contribute strength unto our assertion, considering that there were some doc- trines which Paul did in a peculiar manner insist upon; a vein whereof a diligent observer may find running through this and all his other epistles. But, (3.) That which under this head I would press, is the consideration of the spirit, genius, xaos, and manner of writing proceeding from them, peculiar to this apostle in all his epis- tles. Many things are required to enable any one to judge aright of this intimation. He must, as Bernard speaks, drink of Paul’s spirit, or be made partaker of the same Spirit with him, in his mea- sure, who would understand his writings. Without this Spirit and his saving light, they are all obscure, intricate, sapless, unsavoury ; while unto them in whom he is, they are all sweet, gracious, in some measure open, plain, and powerful. A great and constant ewercise unto an acquaintance with his frame of spirit in writing is also necessary hereunto, Unless a man have contracted as it were a familiarity, by a constant conversation with him, no critical skill in words or phrases will render him a competent judge in this matter. This enabled Cesar to determine aright concerning any writings of Cicero. And he that is so acquainted with this apostle will be able to discern his spirit, as Austin says his mother Monica did divine revelations, ‘‘nescio quo sapore, —by an inexpressible spiritual savour. Experience also of the power and efficacy of his writings is hereunto