The Argument of the Epistle to the Hebrews

That the Hebrews were not all the Jews, but only a part of them, it is manifest Act. 6. where the primitive Church of Jerusalem, although it consisted of Jews only, as we read Act. 2. yet is said to consist of two sorts, Greeks and Hebrews. Which again is manifest Phil. 3. where S. Paul comparing himself with the Judaical false-Apostles, saith, that he also is, an Hebrew of Hebrews. Finally, they seem to have been those Jews which were born in Jewry, which for the most part dwelled also there. Therefore to the Christian Jews in Jerusalem and in the rest of Jewry, S. Paul writeth this Epistle, out of Italy: saying thereupon, The brethren of Italy salute you. Heb. 13. By which words, and by these other in the same place, Know ye our brother Timothy to be dismissed, with whom (if he come the sooner) I will see you, it is evident, that he wrote this, not only after he was brought prisoner to Rome, wherein S. Luke endeth the Acts of the Apostles: but also after he was set at liberty there again.

Many causes are given of the Doctors, why writing to the Jews, he doth not put his name in the beginning, Paul an Apostle &c. as he doth lightly in his Epistles to the Churches and Bishops of the Gentiles. The most likely cause is, for that he was the preacher and Apostle and Master of the Gentiles. And again in another place he saith, that himself was appointed the Apostle of the Gentiles (2. Tim. 1., 1. Tim. 2.), as Peter of the Jews. Gal. 2. Only S. Peter therefore writing to the Jews, doth use this style: Peter an Apostle of Jesus Christ &c. because he was more peculiarly their Apostle (1. Pet. 1.), as being the vicar of Christ, who was also himself more specially the minister of the Circumcision, that is (as himself speaketh) not sent but to the sheep which were lost of the house of Israel. Mat. 15. (Rom. 5. Yet was Christ head of the Gentiles also. So likewise his vicar S. Peter; notwithstanding his more peculiar Apostleship over the Jews.)

The Argument of the Epistle S. Paul himself doth tell us in two words, calling it verbum solatii, the word of solace and comfort. Which also is plain in the whole course of the Epistle (Heb. 13.), namely in the tenth chapter, v. 32. &c. where he exhorteth them to take great comfort and confidence in their manifold tribulations sustained of their own country men the Jews, whereof the Apostle also maketh mention to the Thessalonians. 1. Thess. 2. v. 14. Those persecutions then of the obstinate incredulous Jews their country men, was one great temptation unto them. Another temptation was, the persuasions that they brought unto them out of Scriptures, to cleave unto the Law, and not to believe in Jesus the dead man.

And whereas the Jews did magnify their Law, by the Prophets, and by the Angels by whom it was given, and by Moyses, and by their Land of promise, into which Josue brought them, and by their father Abraham, and by their Aaronical or Levitical priesthood and sacrifices, by their Tabernacle, and by their Testament: he sheweth, that our Lord Jesus, as being the natural son of God, passeth incomparably the Prophets, the Angels, and Moyses: that the Rest or quietness which God promised, was not in their earthly Land, but in heaven: that his figure Melchisedec far passed Abraham: and that his priesthood, Sacrifice, Tabernacle, and testament, far passed theirs. In all which he sheweth often at these three marks: to take away the scandal of Christ's death, by giving them sundry good reasons and testimonies of it: to erect their minds from visible and earthly promises (to which only, the Jews were wholly bent) to invisible and heavenly: and to insinuate that the Ceremonies should now cease, the time of their correction by Christ being now come.

The Epistle may be divided into these parts: the first, Of Christ's excellency above the Prophets, Angels, Moyses, and Josue: c. 1. 2. 3. 4. The second, of his priesthood and excellency thereof above the priesthood of the old Testament: c. 5. unto the midst of the 10. The last part is of exhortation c. 10. v. 9. to the end of the Epistle.