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No two other epistles contain a circumstance which indicates that they were written at the same, or nearly at the same time. No two other epistles exhibit so many marks of correspondency and resemblance. If the original which we ascribe to these two epistles be the true one, that is, if they were both really written by St. Paul, and both sent to their respective destination by the same messenger, the similitude is, in all points, what should be expected to take place. If they were forgeries, then the mention of Tychicus in both epistles, and in a manner which shows that he either carried or accompanied both epistles, was inserted for the purpose of accounting for their similitude or else the structure of the epistles was designedly adapted to the circumstance: or lastly, the conformity between the con. tents of the forgeries, and what is thus directly intimated concerning their date, was only a happy accident. Not one of these three suppositions will gain credit with a reader who peruses the epistles with attention, and who reviews the several examples we have pointed out, and the observations with which they were accompanied.

No. II.

There is such a thing as a peculiar word or phrase cleaving, as it were, to the memory of a writer or speaker, and presenting itself to his utterance at every turn. When we observe this, we call it a cant word, or a cant phrase. It is a natural effect of habit; and would appear more frequently than it does, had not the rules of good writing taught the ear to be offended with the iteration of the same sound, and oftentimes caused us to reject, on that account, the word which offered itself first to our recollection. With a writer who, like St. Paul, either knew not these rules, or disregarded them, such words will not be avoided. The truth is, an example of this kind runs through several of his epistles, and in the epistle before us abounds; and that is in the word riches (TλOUTOS), used metaphorically as an augmentative of the idea to which it happens to be subjoined. Thus, "the riches of his glory," "his riches in glory," "riches of the glory of his inherit ance,' "riches of the glory of this mystery," Rom. ch. ix. 23. Ephes. ch. iii. 16. Ephes, ch. i. 18. Colos. ch. i. 27.: "riches of his grace," twice in the Ephesians, ch. i. 7. and ch. ii. 7.; "riches of the full assur

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ance of understanding," Colos. ch. ii. 2.; "riches of his goodness," Rom. ch. ii. 4.: "riches of the wisdom of God," Rom. ch. xi. 33. ; riches of Christ," Ephes. ch. iii. 8. In a like sense the adjective, Rom. ch. x. 12. "rich unto all that call upon him;" Ephes. ch. ii. 4. "rich in mercy;" 1 Tim. ch. vi. 18. "rich in good works." Also the adverb, Colos. ch. iii. 16. " let the word of Christ dwell in you richly." This figurative use of the word, though so familiar to St. Paul, does not occur in any part of the New Testament, except once in the Epistle of St. James, ch. ii. 5. "Hath not God chosen the poor of this world, rich in faith?" where it is manifestly suggested by the antithesis. I propose the frequent, yet seemingly unaffected use of this phrase, in the epistle before us, as one internal mark of its genuineness.

No. III.

There is another singularity in St. Paul's style, which, wherever it is found, may be deemed a badge of authenticity; because, if it were noticed, it would not, I think, be imitated, inasmuch as it almost always produces embarrassment and interruption in the reasoning. This singularity is a species of digression which may properly, I think, be denominated going off at a word. It is turning aside from the subject upon the occurrence of some particular word, forsaking the train of thought then in hand, and entering upon a parenthetic sentence in which that word is the prevailing term. shall lay before the reader some examples of this, collected from the other epistles, and then propose two examples of it which are found in the Epistle to the Ephesians. 2 Cor. ch. ii. 14. at the word savour: "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place (for we are unto God a sweet savour of Christ, in them that are saved, and in them that perish; to the one we are the savour of death unto death, and to the other the savour of life unto life; and who is sufficient for these things?) For we are not as many which corrupt the word of God; but as of sincerity, but as of God; in the sight of God speak we in Christ." Again, 2 Cor. ch. iii. 1. at the word epistle: "Need we, as some others, epistles of commendation to you, or of commendation from you? (ye are our epistle written in our hearts, known and read of all men; forasmuch as ye are mani

festly declared to be the epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshy tables of the heart.") The position of the words in the original, shows more strongly than in the translation, that it was the occurrence of the word enσTOλn which gave birth to the sentence that follows: 2 Cor. chap. iii. 1. Ει μη χρηζομεν, ὡς τινες, συστατικών επιστολων προς ύμας, η εξ ύμων συστατικων ; ἡ επιστολη ἡμων ὑμεις εστε, εγγεγραμμενη εν ταις καρδίαις ἡμων, γινωσκομενη και αναγινωσκομένη ὑπο παντων ανθρωπων· φανερονμενοι ότι εστε επιστολή Χριστου διακονηθεισα ὑφ ̓ ἡμων, εγγεγραμμένη ου μελανι, αλλα πνευματι Θεου ζωντος· ουκ εν πλαξι λιθιναις. αλλ' εν πλαξι καρδιας σαρκιναις.

Again, 2 Cor. ch. iii. 12. &c, at the word vail; Seeing then that we have such hope, we use great plainness of speech; and not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. But their minds were blinded; for until this day remaineth the same vail untaken away in the reading of the Old Testament, which vail is done away in Christ; but even unto this day, when Moses is read, the vail is upon their heart: nevertheless, when it shall turn to the Lord, the vail shall be taken away (now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty.) But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Therefore, seeing we have this ministry, as we have received mercy, we faint not."

Who sees not that this whole allegory of the vail arises entirely out of the occurrence of the word, in telling us that "Moses put a vail over his face," and that it drew the apostle away from the proper subject of his discourse, the dignity of the office in which he was engaged; which subject he fetches up again almost in the words with which he had left it: "therefore, seeing we have this ministry, as we have received mercy, we faint not." The sentence which he had before been going on with, and in which he had been interrupted by the vail, was, "Seeing then that we have such hope, we use great plainness of speech."

In the Epistle to the Ephesians, the reader will remark two instances in which the same habit of composition obtains; he will recognise the same pen. One he will

find, chap. iv. 8-11. at the word ascended : "Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first unto the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles," &c.

The other appears, chap. v. 12-15. at the word light; For it is a shame even to speak of those things which are done of them in secret: but all things that are reproved, are made manifest by the light; (for whatsoever doth make manifest, is light, wherefore he saith, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light:) see then that ye walk circumspectly."

No. IV.

Although it does not appear to have ever been disputed that the epistle before us was written by St. Paul, yet it is well known that a doubt has long been entertained concerning the persons to whom it was addressed. The question is founded partly in some ambiguity in the external evidence. Marcion, a heretic of the second century, as quoted by Tertullian, a father in the beginning of the third, calls it the Epistle to the Laodiceans. From what we know of Marcion, his judgment is little to be relied upon; nor is it perfectly clear that Marcion was rightly understood by Tertullian. If, however, Marcion be brought to prove that some copies in his time gave ev Aaodikeia in the superscription, his testimony, if it be truly interpreted, is not diminished by his heresy; for, as Grotius observes, " cur med re mentiretur nihil erat cause." The name EV Epeo, in the first verse, upon which word singly depends the proof that the epistle was written to the Ephesians, is not read in all the manuscripts now extant. I admit, however, that the external evidence preponderates with a manifest excess on the side of the received reading. The objection therefore principally arises from the contents of the epistle itself, which, in many respects, militate with the supposition that it was written to the church of Ephesus. According to the history, St. Paul had passed two whole years at Ephesus, Acts, chap. xix. 10. And in this point, viz. of St. Paul having preached for a considerable length of time at Ephesus, the history is confirmed by the two Epistles to the Corinthians, and by the two Epistles to Timothy. "I will tarry a

Ephesus until Pentecost," 1 Cor. ch. xvi. ver. 8. "We would not have you ignorant of our trouble which came to us in Asia." 2 Cor. ch. i. 8. "As I besought thee to abide still at Ephesus, when I went into Macedonia," 1 Tim. ch. i. 3. "And in how many things he ministered to me at Ephesus thou knowest well," 2 Tim. chap. i. 18. I adduce these testimonies, because, had it been a competition of credit between the history and the epistle, I should have thought myself bound to have preferred the epistle. Now, every epistle which St. Paul wrote to churches which he himself had founded, or which he had visited, abounds with references, and appeals to what had passed during the time that he was present amongst them; whereas there is not a text in the Epistle to the Ephesians, from which we can collect that he had ever been at Ephesus at all. The two Epistles to the Corinthians, the Epistle to the Galatians, the Epistle to the Philippians, and the two epistles to the Thessalonians, are of this class; and they are full of allusions to the apostle's history, his reception, and his conduct whilst amongst them; the total want of which, in the epistle before us, is very difficult to account for, if it was in truth written to the church of Ephesus, in which city he had resided for so long a time. This is the first and strongest objection. But farther, the Epistle to the Colossians was addressed to a church in which St. Paul had never been. This we infer from the first verse of the second chapter: "For I would that ye knew what great conflict I have for you and for them at Laodicea, and for as many as have not seen my face in the flesh." There could be no propriety in thus joining the Colossians and Laodiceans with those "who had not seen his face in the flesh," if they did not also belong to the same description. Now, his address to the Colossians, whom he had not visited, is precisely the same as his address to the Christians, to whom he wrote in the epistle which we are now considering: "We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints," Col. ch. i. 3. Thus, he speaks to the Colossians, in the epistle before us, as follows: "Wherefore I also, after I heard of your faith in

Dr. Lardner contends against the valility of this conclusion; but, I think, without success. Lardner, vol. xiv. p. 473. edit 1757.

the Lord Jesus, and love unto all the saints, cease not to give thanks for you in my prayers," chap. i. 15. The terms of this address are observable. The words "having heard of your faith and love," are the very words, we see, which he uses towards strangers; and it is not probable that he should employ the same in accosting a church in which he had long exercised his ministry, and whose "faith and love" he must have personally known.* The Epistle to the Romans was written before St. Paul had been at Rome; and his address to them runs in the same strain with that just now quoted: "I thank my God, through Jesus Christ, for you all, that your faith is spoken of throughout the whole world:" Rom. ch. i. 8. Let us now see what was the form in which our apostle was accustomed to introduce his epistles, when he wrote to those with whom he was already acquainted. To the Corinthians it was this: I thank my God always on your behalf, for the grace of God which is given you by Christ Jesus," 1 Cor. ch. i. 4. To the Philippians: I thank my God upon every remembrance of you," Phil. ch. i. 3. To the Thessalonians: We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, and labour of love," 1 Thess. chap. i. 2. To Timothy: I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day," 2 Tim. ch. i. 3. In these quotations, it is usually his remembrance, and never his hearing of them, which he makes the subject of his thankfulness to God.

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As great difficulties stand in the way supposing the epistle before us to have been written to the church of Ephesus, so I think it probable that it is actually the Epistle to the Laodiceans, referred to in the fourth chapter of the Epistle to the Colossians. The text which contains that reference is

this: "When this epistle is read among

* Mr. Locke endeavours to avoid this diffi

culty, by explaining "their faith, of which St.

Paul had heard," to mean the steadfastness of their persuasion that they were called into the kingdom of God, without subjection to the Mosaic institution. But this interpretation seems to me extremely hard; for, in the manner in which faith is here joined with love, in the expression, " your faith and love," it could not be meant to denote any particular tenet which distinguished one set of Christians from others; forasmuch as the expression describes the general virtues of the Christian profession. Vide Locke in loc.

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you, cause that it be read also in the church of the Laodiceans, and that ye likewise read the epistle from Laodicea," ch. iv. 16. The epistle from Laodicea" was an epistle sent by St. Paul to that church, and by them transmitted to Colosse. The two churches were mutually to communicate the epistles they had received. This is the way in which the direction is explained by the greater part of commentators, and is the most probable sense that can be given to it. It is also probable that the epistle alluded to was an epistle which had been received by the church of Laodicea lately. It appears then, with a considerable degree of evidence, that there existed an epistle of St. Paul's nearly of the same date with the Epistle to the Colossians, and an epistle directed to a church (for such the church of Laodicea was) in which St. Paul had never been. What has been observed concerning the epistle before us, shows that it answers perfectly to that character.

Nor does the mistake seem very difficult to account for. Whoever inspects the map of Asia Minor will see, that a person proceeding from Rome to Laodicea would probably land at Ephesus, as the nearest frequented sea-port in that direction. Might not Tychicus then, in passing through Ephesus, communicate to the Christians of that place the letter with which he was charged? And might not copies of that letter be multiplied and preserved at Ephesus? Might not some of the copies drop the words of designation εν 7η Λαοδικειᾳ,* which it was of no consequence to an Ephesian to retain? Might not copies of the letter come

And it is remarkable that there seem to have been some ancient copies without the words of designation, either the words in Ephesus, or the words in Laodicea. St. Basil, a writer of the fourth century, speaking of the present epistle, has this very singular passage: "And writing to the Ephesians, as truly united to him who is through knowledge, he (Paul) calleth them in a peculiar sense such who are; saying to the saints who are and (or even) the faithful in Christ Jesus; for so those before us have transmitted it, and we have found it in ancient copies." Dr. Mill interprets (and, notwithstanding some objections that have been made to him, in my opinion rightly interprets) these words of Basil, as declaring that this father had seen certain copies of the epistle in which the words "in Ephesus" were wanting. And the passage, I think, must be considered as Basil's fanciful way of explaining what was really a corrupt and defective reading; for I do not believe it possible that the author of the epistle could have originally written ἅγιοις τοις εσιν, without any name of place to follow it.

out into the Christian church at large from Ephesus; and might not this give occasion to a belief that the letter was written to that church? And lastly, might not this belief produce the error which we suppose to have crept into the inscription?

No. V.

As our epistle purports to have been written during St. Paul's imprisonment at Rome, which lies beyond the period to which the Acts of the Apostles brings up his history; and as we have seen and acknowledged that the epistle contains no reference to any transaction at Ephesus during the apostle's residence in that city, we cannot expect that it should supply many marks of agreement with the narrative. One coincidence however occurs, and a coincidence of that minute and less obvious kind, which, as hath been repeatedly observed, is of all others the most to be relied upon.

Chap. vi. 19, 20. we read, " praying for me, that I may open my mouth boldly, to make known the mystery of the Gospel, for which I am an ambassador in bonds." "In bonds," ev åλvoel, in a chain. In the twenty-eighth chapter of the Acts we are informed, that Paul, after his arrival at Rome, was suffered to dwell by himself with a soldier that kept him. Dr. Lardner has shown that this mode of custody was in use amongst the Romans, and that whenever it was adopted, the prisoner was bound to the soldier by a single chain: in reference to which St. Paul, in the twentieth verse of this chapter, tells the Jews, whom he had assembled, "For this cause therefore have I called for you to see you, and to speak with you, because that for the hope of Israel I am bound with this chain,” την άλυσιν ταυτην περικειμαι. It is in exact conformity therefore with the truth of St. Paul's situain the epistle, πpeσbevw ev åλvoel. And the tion at the time, that he declares of himself exactness is the more remarkable, as åλvois (a chain) is no where used in the singular number to express any other kind of custody. When the prisoner's hands or feet were bound together, the word was deoμot (bonds), as in the twenty-sixth chapter of the Acts, where Paul replies to Agrippa, "I would to God that not only thou, but also all that hear me such as I am, except these bonds," wagĻEKTOS this day, were both almost and altogether των δεσμών τούτων. When the, prisoner was confined between two soldiers, as in the case of Peter, Acts, chap. xii. 6. two

chains were employed; and it is said upon his miraculous deliverance, that the "chains" (αλυσεις, in the plural) "fell from his hands." Aeoμos the noun, and deoμa the verb, being general terms, were applicable to this in common with any other species of personal coercion; but aλvois, in the singular number, to none but this.

If it can be suspected that the writer of the present epistle, who in no other particular appears to have availed himself of the information concerning St. Paul delivered in the Acts, had, in this verse, borrowed the word which he read in that book, and had adapted his expression to what he found there recorded of St. Paul's treatment at Rome; in short, that the coincidence here noted was effected by craft and design; I think it a strong reply to remark, that, in the parallel passage of the Epistle to the Colossians, the same allusion is not preserved: the words there are, "praying also for us, that God would open unto us a door of utterance to speak the mystery of Christ, for which I am also in bonds," di & ka δεσμαι. After what has been shown in a preceding number, there can be little doubt but that these two epistles were written by the same person. If the writer, therefore, sought for, and fraudulently inserted the correspondency into one epistle, why did he not do it in the other? A real prisoner might use either general words which comprehended this amongst many other modes of custody; or might use appropriate words which specified this, and distinguished it from any other mode. It would be accidental which form of expression he fell upon. But an impostor, who had the art, in one place, to employ the appropriate term for the purpose of fraud, would have used it in both places.

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so referred to is probably real; because, had it been fictitious, the writer would have set forth his story more fully and plainly, not merely as conscious of the fiction, but as conscious that his readers could have no other knowledge of the subject of his allusion than from the information of which he put them in possession.

The account of Epaphroditus, in the Epistle to the Philippians, of his journey to Rome, and of the business which brought him thither, is the article to which I mean to apply this observation. There are three passages in the epistle which relate to this subject. The first chap. i. 7. Even as it is meet for me to think this of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are σvyKovovous τns xapiros, joint contributors to the gift which I have received."* Nothing more is said in this place. In the latter part of the second chapter, and at the distance of half the epistle from the last quotation, the subject appears again; "Yet I supposed it necessary to send to you Epaphroditus, my brother and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants: for he longed after you all, and was full of heaviness, because that ye had heard that he had been sick for indeed he was sick nigh unto death; but God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow. sent him therefore the more carefully, that when ye see him again ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life to supply your lack of service toward me." Chap. ii. 25-30. The matter is here dropped, and no farther mention made of it till it is taken up near the conclusion of the epistle as follows: "But I rejoice in the Lord greatly, that now at the last your care of me hath flourished again, wherein ye were also careful, but ye lacked opportunity. Not that I speak in

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Pearce, I believe, was the first commentator, who gave this sense to the expression; and I believe also, that his exposition is now generally assented to. He interprets in the same sense the phrase in the fifth verse, which our translation renders "" your fellowship in the Gospel;" but which in the original is not κοινωνια του ευαγγελιου, κοινωνία εν τα ευαγγελιῳ ; but κοινωνια εις το ευαγγελιον.

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