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from the purpose of showing St. Paul to be there. Indeed, if the passage before us show that point at all, it shows it so obscurely, that Grotius, though he did not doubt that Paul was now in Macedonia, refers this text to a different journey. Is this the hand of a forger, meditating to establish a false conformity? The text, however in which it is most strongly implied that St. Paul wrote the present epistle from Macedonia, is found in the fourth, fifth, and sixth verses of the seventh chapter: "I am filled with comfort, I am exceeding joyful in all our tribulation; for, when we were come into Macedonia, our flesh had no rest; without were fightings, within were fears: nevertheless, God, that comforteth those that are cast down, comforted us by the coming of Titus." Yet even here, I think, no one will contend, that St. Paul's coming to Macedonia, or being in Macedonia, was the principal thing intended to be told: or that the telling of it, indeed, was any part of the intention with which the text was written; or that the mention even of the name of Macedonia was not purely incidental, in the description of those tumultuous sorrows with which the writer's mind had been lately agitated, and from which he was relieved by the coming of Titus. The first five verses of the eighth chapter, which commend the liberality of the Macedonian churches, do not, in my opinion, by themselves, prove St. Paul to have been at Macedonia at the time of writing the epistle.

2. In the First Epistle, St. Paul denounces a severe censure against an incestuous marriage, which had taken place amongst the Corinthian converts, with the connivance, not to say with the approbation, of the church; and enjoins the church to purge itself of this scandal, by expelling the offender from its society: "It is reported commonly, that there is fornication among you, and such fornication as is net so much as named amongst the Gentiles, tUat one should have his father's wife; and ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you: for I, verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath done this deed; in the name of our Lord Jesus Christ, when ye arc gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan for the destruction of the flesh, that the spirit

may be saved in the day of the Lord." (Chap. v. 1—5.) In the Second Epistle, we find this sentence executed, and the offender to be so affected with the punishment, that St. Paul now intercedes for his restoration: "Sufficient to such a man is this punishment, which was inflicted of many; so that, contrariwise, ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow; wherefore, I beseech you, that ye would confirm your love towards him." (2 Cor. chap. ii. 6, 7, 8.) Is this whole business feigned for the sake of carrying on a continuation of story through the two epistles? The church also, no less than the offender, was brought by St. Paul's reproof to a deep sense of the impropriety of their conduct. Their penitence, and their respect to his authority, were, as might be expected, exceeding grateful to St. Paul: " We were comforted not by Titus's coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind towards me, so that I rejoiced the more; for, though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing." (Chap. vii. 7—9.) That this passage is to be referred to the incestuous marriage,, is proved by the twelfth verse of the same chapter: "Though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong; but that our care for you, in the sight of God, might appear unto you." There were, it is true, various topics of blame noticed in the First Epistle; but there was none, except this of the incestuous marriage, which could be called a transaction between private parties, or of which it could be said that one particular person had " done the wrong," and another particular person " had suffered it." Could all this be without foundation 1 or could it be put into the Second Epistle, merely to furnish an obscure sequel to what had been said about an incestuous marriage in the first?

3. In the sixteenth chapter of the First Epistle, a collection for the saints is recommended to be set forwards at Corinth: "Now, concerning the collection for the saints, as I have given order to the churches of Galatia, so do ye." (Chap. xvi. 1.) In the ninth chapter of the Second Epistle, such a collection is spoken of, as in readiness to be received: "As touching the ministering to the saints, it is superfluous for me to write to you, for I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago, and your zeal hath provoked very many." (Chap. ix. 1, 2.) This is such a continuation of the transaction as might be expected; or, possibly it will be said, as might easily be counterfeited; but there is a circumstance of nicety in the agreement between the two epistles, which, 1 am convinced, the author of a forgery would not have hit upon, or which, if he had hit upon it, he would have set forth with more clearness. The Second Epistle speaks of the Corinthians as having begun this eleemosynary business a year before: "This is expedient for you, who have begun before, not only to do, but also to be forward a year ago." (Chap. viii. 10.) "I boast of you to them of Macedonia, that Achaia was ready a year ago." (Chap. ix. 2.) From these texts it is evident, that something had been done in the business a year before. It appears, however, from other texts in the epistle, that the contribution was not yet collected or paid; for brethren were sent from St. Paul to Corinth, " to make up their bounty." (Chap. ix. 5.) They are urged " to perform the doing of it." (Chap. recent deliverance. There is just enough of particularity in the passage to shew that it is to be referred to the tumult at Ephesus: "We would not, brethren, have you ignorant of our trouble which came to us in Asia." And there is nothing more; no mention of Demetrius, of the seizure of St. Paul's friends, of the interference of the town-clerk, of the occasion or nature of the danger which St. Paul had escaped, or even of the city where it happened; in a word, no recital from which a suspicion could be conceived, either that the author of the epistle had made use of the narrative in the Acts; or, on the other hand, that he had sketched the outline, which the narrative in the Acts only filled up. That the forger of an epistle, under the name of St. Paul, should borrow circumstances from 'a history of St. Paul then extant; or, that the author of a history of St. Paul should gather materials from letters bearing St. Paul's name, may be credited: but I cannot believe that any forger whatever should fall upon an expedient so refined, as to exhibit sentiments adapted to a situation, and to leave his readers to seek out that situation from the history; still less that the author of a history should go about to frame facts and circumstances, fitted to supply the sentiments which he found in the letter. It may be said, perhaps, that it does not appear from the history, that any danger threatened St. Paul's life in the uproar at Ephesus, so imminent as that from which in the epistle he represents himself to have been delivered. This matter, it is true, is not stated by the historian in form; but the personal danger of the apostle, we cannot doubt, must have been extreme, when the "whole city was filled with confusion;" when the populace had " seized his companions when in the distraction of his mind, he insisted upon " coming forth amongst them;" when the Christians who were about him "would not suffer himwhen "his friends, certain of the chief of Asia, sent to him, desiring that he would not adventure himself in the tumult;" when, lastly, he was obliged to quit immediately the place and the country, "and when the tumult was ceased, to depart into Macedonia." All which particulars are found in the narration, and justify St. Paul's own account, "that he was pressed out of measure, above strength, insomuch that he despaired even of life ; that he had the sentence of death in himself;" i. e. that he looked upon himself as a man condemned to die.

viii. 11.) "And every man was exhorted to give as he purposed in his heart." (Chap.

ix, 7.) The contribution, therefore, as represented in our present epistle, was in readiness, yet not received from the contributors; was begun, was forward long before, yet not hitherto collected. Now this representation agrees with one, and only with one, supposition, namely, that every man had laid by in store, had already provided the fund, from which he was afterwards to contribute— the very case which the First Epistle authorizes us to suppose to have existed; for in that epistle St. Paul had charged the Corinthians, "upon the first day of the week, every one of them, to lay by in store as God had prospered him."* (1 Cor. chap. xvi. 2.)

* The following observations will satisfy us concerning the purity of our apostle's conduct in the suspicious business of a pecuniary contribution.

1. He disclaims the having received any inspired authority for the directions which he is giving: " I speak not by commandment,

No. n.

In comparing the Second Epistle to the Corinthians with the Acts of the Apostles, we aie soon brought to observe, not only that there exists no vestige either of the epistle having been taken from the history, or the history from the epistle; but also that there appears in the contents of the epistle positive evidence, that neither was borrowed from the other. Titus, who bears a conspicuous part in the epistle, is not mentioned in, the Acts of the Apostles at all. St. Paul's sufferings enumerated, chap. xi. 24. " of the Jews five times received I forty stripes save one; thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day I have been in the deep," cannot be made out from his

but by occasion of the forwardness of others, and to prove the sincerity of your love." (2 Cor. chap. viii. 8.) Who, that had a sinister purpose to answer by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation?

2. Although he asserts the general right of Christian ministers to a maintenance from their ministry, yet he protests against the making use of this right in his own person: "Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel; but I have used none of these things, neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorying, i. e, my professions of disinterestedness, void." (1 Cor. chap. ix. 14, 15.)

3. He repeatedly proposes that there should be associates with himself in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose by the contributors themselves. "And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem; and if it be meet that I go also, they shall go with me."

yCor. chap. xvi. 3, 4.) And in the Second pistle, what is here proposed, we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it, in the discharge of a pecuniary trust: " And we have sent with him the brother, whose praise is in the Gospel throughout all the churches; and not that only, but who was also chosen of the churches to travel with us with this grace (gift) which is administered by us to the glory of the same Lord, and the declaration of your ready mind: avoiding this, that no man should blame us in this abundance which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men:" /. e. not resting in the consciousness of our own integrity, but, in such a subject, careful also to approve our integrity to the public judgment. (2 Cor. chap. viii. 18,—21.;,

history as delivered in the Acts; nor would this account have been given by a water, who either drew his knowledge of St. Paul from that history, or who was careful to preserve a conformity with it. The account in the epistle of St. Paul's escape from Damascus, though agreeing in the main fact with the account of the same transaction in the Acts, is related with such difference of circumstance, as renders it utterly improbable that one should be derived from the other. The two accounts are as follows:

2 Cor. chap. xi. 32, 33. In Damascus, the governor under Aretas the Ling, kept the city of the Damascenes with a garrison, desirous to apprehend me; and through a window in a basket was I let down by the wall, and escaped his hands.

Acts, chap. ix. 23—25. And after many days were fulfilled, the Jews took counsel to kill him; but their laying in wait was known of Saul, and they watched the gates day and night to kill him: then the disciples took him by night, and let him down by the wall in a basket.

Now if we be satisfied in general concerning these two ancient writings, that the one was not known to the writer of the other, or not consulted by him; then the accordances which may be pointed out between them, will admit of no solution so probable, as the attributing of them to truth and reality, as to their common foundation.

No. in.

The opening of this epistle exhibits a connection with the history, which alone would satisfy my mind that the epistle was written by Saint Paul, and by St. Paul in the situation in which the history places him. Let it be remembered, that in the nineteenth chapter of the Acts, St. Paul is represented as driven away from Ephesus, or as leaving however Ephesus, in consequence of an uproar in that city, excited by some interested adversaries of the new religion. The account of the tumult is as follows: " When they heard these sayings," viz. Demetrius's complaint of the danger to be apprehended from St. Paul's ministry to the established worship of the Ephesian goddess, " they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion; and having caught Gaius and Aristarchus, Paul's companions in travel, they rushed with one accord into the theatre; and when Paul

would have entered in unto the people, the disciples suffered him not; and certain of the chief of Asia, which were his friends, sent unto him, desiring that he would not adventure himself into the theatre. Some, therefore, cried one thing, and some another: for the assembly was confused, and the more part knew not wherefore they were come together. And they drew Alexander out of the multitude, the Jews putting him forward; and Alexander beckoned with his hand, and would have made his defence unto the people; but, when they knew that he was a Jew, all with one voice, about the space of two hours, cried out, Great is Diana of the Ephesians.—And after the uproar was ceased, Paul called unto him the disciples and embraced them, and departed for to go into Macedonia." When he was arrived in Macedonia, he wrote the Second Epistle to the Corinthians which is now before us; and he begins his epistle in this wise: " Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For, as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ; and whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings, which we also suffer; or whether we be comforted, it is for your consolation and salvation: and our hope of you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. For we would not, brethren, have you ignorant of our trouble which came to its in sisia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: but we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us." Nothing could be more expressive of the circumstances in which the history describes St. Paul to have been, at the time when the epistle purports to be written ; or rather, nothing could be more expressive of the sensations arising from these circumstances, than this passage. It is the calm recollection of a mind emerged from the confusion of instant danger. It is that devotion and solemnity of thought, which follows a

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No. IV.

It has already been remarked, that St. Paul's original intention was to have visited Corinth in his way to Macedonia: "I was minded to come unto you before, and to pass by you into Macedonia." 2 Cor. ch. i. 15, 16. It has also been remarked, that he changed his intention, and ultimately resolved upon going through Macedonia first. Now upon this head there exists a circumstance of correspondency between our epistle and the history, which is not very obvious to the reader's observation; but which, when observed, will be found, I think, close and exact. Which circumstance is this: that though the change of St. Paul's intention be expressly mentioned only in the second epistle, yet it appears, both from the history and from this second epistle, that the change had taken place before the writing of the first epistle; that it appears however from neither, otherwise than by an inference, unnoticed perhaps by almost every one who does not sit down professedly to the examination.

First, then, how does this point appear from the history? In the nineteenth chapter of the Acts, and the twenty-first verse, we are told, that " Paul purposed in the spirit when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season." A short time after this, and evidently iu pursuance of the same intention, we find (chap. xx. 1, 2.) that " Paul departed from Ephesus for to go into Macedonia: and that, when he had gone over those parts, he came into Greece." The resolution therefore of passing first through Macedonia, and from thence into Greece, was formed by St. Paul previously to the sending away of Timothy. The order in which the two countries are mentioned, shows the direction of his intended route, u when he had passed through Macedonia and Achaia." Timothy and Erastus, who were to precede him in his progress, were sent by him from Ephesus, into Macedonia. He himself a short time afterwards, and, as hath be«?a observed, evidently in continuation and pursuance of the same design, " departed for to go into Macedonia." If he Bad ever, therefore, entertained a different plan of his journey, which is not hinted in the history, he must have changed that plan before this time, But, from the 17th verse of the fourth chapter of the First Epistle to the Corinthians, we discover, that Timothy had been sent away from Ephesus before that epistle was written: "For this cause have I sent unto you Timotheus, who is my beloved son." The change therefore of St . Paul's resolution which was prior to the sending away of Timothy, was necessarily prior to the writing of the First Epistle to the Corinthians.

Thus stands the order of dates, as collected from the history, compared with the first Epistle. Now let us inquire, secondly, how this matter is represented iu the epistle before us. In the fifteenth verse of the first chapter of this epistle, St. Paul speaks of the intention which he had once entertained of visiting Achaia, in his way to Macedonia: "In this confidence I was minded to come unto you before, that ye might have a second benefit: and to pass by you into Macedonia." After protesting, in the seventeenth verse, against any evil construction that might be put upon his laying aside of this intention, in the twenty-third verse he discloses the cause of it: "Moreover I call God for a record upon my soul, that, to spare you, I came not as yet unto Corinth." Aud then he proceeds as follows: "But I determined this with myself, that I would not come again to you in heaviness: for, if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me 1 And I wrote this same unto you, lest when I came I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all; for, out of much affliction and anguish of heart, / wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you; but if any have caused grief, he hath not grieved me but in part, that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many." In this quotation, let the reader first direct his attention to the clause marked by Italics, " and I wrote this same unto you," and let him consider, whether, from the context, and from the structure of the whole passage, it be not evident that this writing was after St. Paul had "determined with himself, that he would not come again to them in heaviness?" whether, indeed, it was not in consequence of this determination, or at least with this determination upon his mind? And, in the next place, let him consider, whether the sentence, " I deter

mined this with myself, that I would not come again to you in heaviness," do not plainly refer to that postponing of his visit, to which he had alluded in the verse but one before, when he said, "I call God for a record upon my soul, that, to spare you, I came not as yet unto Corinth:" and whether this be not the visit of which he speaks in the sixteenth verse, wherein he informs the Corinthians, "that he had been minded to pass by them into Macedonia;" but that, for reasons which argued no levity or fickleness in his disposition, he had been compelled to change his purpose. If this be so, then it follows that the writing here mentioned was posterior to the change of his intention. The only question, therefore, that remains, will be, whether this writing relate to the letter which we now have under the title of the First Epistle to the Corinthians, or to some other letter not extant 1 And upon this question, I think Mr. Locke's observation decisive; namely, that the second clause marked in the quotation by Italics, " I wrote unto you with many tears," and the first clause so marked, "I wrote this same unto you," belong to one writing, whatever that was; and that the second clause goes on to advert to a circumstance which is found in our present First Epistle to the Corinthians; namely, the case and punishment of the incestuous person. Upon the whole, then, we see, that it is capable of being inferred from St. Paui's own words, in the long extract which we have quoted, that the First Epistle to the Corinthians was written after St. Paul had determined to postpone his journey to Corinth; in other words, that the change of his purpose with respect to the course of his journey, though expressly mentioned only in the Second Epistle, had taken place before the writing of the First; the point which we made out to be implied in the history, by the order of the events there recorded and the allusions to those events in the First Epistle. Now this is a species of congruity of all others the most to be relied upon. It is not an agreement between two accounts of the same transaction, or between different statements of the same fact, for the fact is not stated; nothing that can be called an account is given; but it is the junction of two conclusions, deduced from independent sources, and deducible only by investigation and comparison.

This point, viz. the change of the route, being prior to the writing of the First Epistle, also falls in with, and accounts for, the

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