a

about the year 408. In that work Palladius has an argument, in which he observes, that Paul had called the Cretan's liars, Tit. i. 12; the Galatians stupid, Gal. iii. 1; and the Corinthians proud, 1 Cor. v. 2. On the other hand he calls the Romans faithful, the Ephesians μuca, initiated, to whom also he writes in a sublime manner, and the Thessalonians lovers of the 'brotherhood.'

When Palladius says, that St. Paul called the Romans faithful, it cannot be doubted, that he refers to Rom. i. 8. And when he says that the Thessalonians were called "lovers of the brotherhood," he must intend 1 Thess. iv. 9, 10. When he speaks of the Ephesians as "initiated," it may not be so easy to determine the text particularly intended by him. But probably it is Eph. i. 9, or that joined with others, such as ch. iii. 3, 4-6, and 9, and v. 32, ch. vi. 19. For in this epistle the word "mystery" occurs frequently.

However, hereby we are assured, that this was, especially, the character of the Christians at Ephesus. And we plainly perceive, that Ignatius supposed that epistle to have been written to them.

b

Nor will my readers, possibly, blame me for prolixity, if I here allege a passage of Jerom; where he says, That still there are in the churches remainders of the same virtues, or vices, for which they were remarkable of old. The Romans are still faithful and devout, the Corin'thians proud, the Galatians stupid, the Thessalonians lovers of the brotherhood.' In that place Jerom says nothing particularly of the Ephesians. But in his Commentary upon the epistle to them he often observes, that no epistle of St. Paul was fuller of mysteries: which occasioned obscurity, and rendered it very difficult to be explained. And in a place already cited, he says of the Ephesians, that they had received the mystery hid from ages: that is, they were initiated, or were partakers of the mysteries of the gospel with Paul. And to the like purpose in several passages, just transcribed at the bottom of the page.

By all which, I think, it must appear very evident, that Ignatius supposed St. Paul's epistle to the Ephesians to have been really written to them. And his judgment is decisive: for he could not be mistaken. So says the writer of the letter above-mentioned; whose words are these: I have been the longer,' says he, upon these passages of Ignatius, by reason of the weight his authority might justly claim in this case, was it certain, that he had spoken of this epistle of Paul, as written by him to the Ephesians. For if this epistle was written in the ninth year of Nero, and that of Ignatius in the tenth of Trajan, as bishop Pearson placeth them, the distance of Time will be but forty-five years. So that Ignatius being then far advanced in age, could not well be ignorant of the truth of this matter. And besides, Onesimus was bishop of Ephesus at the time Ignatius wrote his epistle to that church, is mentioned in it, and had lately 'made Ignatius a visit. So that had there been So that had there been any doubt concerning this affair, he could easily have set him right.'

It might have been added, that Ignatius, at the time of his writing his epistle to the Ephesians, had with him Burrhus, a deacon of the church at Ephesus, and Crocus, Euphus, and Fronto, all members of the church at Ephesus, who were then with him at Smyrna. Who likewise, as may be supposed, afterwards carried his letter to Ephesus.

If therefore by what has been said it appears evident, that Ignatius has spoken of this epistle

η αναπαλιν πίςες Ρωμαίος αποκαλων, και μυσας Εφεσίες, οἷς και υψηλότερον επισέλλει, και φιλαδέλφες Θεσσα λονικείς, μόνοις περιεγράψει τις επαίνες; 8 παντως. Pallad. ap. Chrys. T. XIII. p. 71. E.

b Usque hodie eadem vel virtutum vestigia permanent, vel errorum. Romanorum laudatur fides. Ubi alibi tanto studio et frequentiâ ad ecclesias, et ad martyrum sepulcra concurritur? Non quod aliam habent Romani fidem, nisi hanc quam omnes Christi ecclesia; sed quod devotio in eis major sit, et simplicitas ad credendum.—Corinthios quoque notat, quod indifferenter vescantur in templis, et inflati sapientiâ seculari, resurrectionem carnis negant. Macedones in caritate laudantur, et hospitalitate, ac susceptione fratrum. Unde ad eos scribitur. De caritate autem fraternitatis, non necesse habemus scribere vobis. Ipsi enim vos a Deo didicistis, ut diligatis invicem. Etenim facitis illud in omnes fratres in universâ Macedoniâ.' In ep. ad Gal. Pr. 2 T. IV. p. 255.

Satis abundeque ostendi, quod beatus Apostolus ad nullam

ecclesiarum tam mystice scripserit, et abscondita seculis revelaverit sacramenta. Pr. 3. in ep. ad Eph. T. IV. p. 375.

Non vobis molestum sit, si diu in obscurioribus immoremur. Causati enim in principio sumus, inter omnes Pauli epistolas, hanc vel maxime, et verbis et sensibus involutam. Comm. in ep. ad Eph. Ibid. p. 369.

Decenter quoque Ephesiis, qui ad scientiæ summam conscenderant, scribitur, quod sint lux in Domino. In cap. v. p. 383.

Ephesii vero, apud quos fecit triennium, et omnia eis. Christi aperuit sacramenta, aliter erudiuntur. Ib. p. 390.

Hæc idcirco universa replicuimus, ut ostenderemus, quare apostolus in hac vel potissimum epistolâ obscuros sensus, et ignota seculis sacramenta congesserit. Pr. i. in ep. ad Eph. ib. P. 322.

d Ephesii- sacramentum quod a seculis absconditum fucrat, agnoscunt. Vid. supr. p. 3-45. not. a

Vid. ep. ad Eph. cap. ii.

of Paul, as written to the Ephesians (as I think he does) we have made out what must be reckoned of great weight in this matter.

However, it is not Ignatius's testimony only that is decisive. There are many other ancient writers, whose testimony also is satisfactory and decisive.

For by Irenæus, Clement of Alexandria, Tertullian, Origen, Cyprian, writers of the second and third centuries, this epistle is expressly quoted as written by Paul to the Ephesians. They so quote this epistle, without hesitation, as freely and plainly as they do the epistles to the Romans, the Galatians, the Corinthians, or any other of the acknowledged epistles of St. Paul. It is quoted in the like manner by all writers in general of every age, Latins, Greeks and Syrians. I would particularly observe, that it is so quoted by Jerom, who also wrote a commentary upon this epistle, and had seen many ancient manuscripts and editions of the New Testament: who never expresseth any doubt, whether this epistle was written to the Ephesians, nor takes notice of any various reading in the inscription of it. For which I refer to his chapter, in the fifth volume of this work. This epistle is quoted in the like manner by Athanasius, Epiphanius, Gregory Nazianzen, and all the writers of every age, and of different and remote

countries.

We may also observe here, that in the fifth century there were some Christians who had a notion, that this epistle was written to the Ephesians before the apostle had seen them. It is likely that this notion was founded upon Eph. i. 15. Nevertheless, they still thought the epistle to have been written to the Ephesians; which is a proof that they knew nothing to the contrary, and had never heard of any various reading in the inscription of this epistle. Among these is Euthalius, who in his prologue to St. Paul's epistles considers the two epistles to the Romans and Ephesians as epistles written to Christians, whom the apostle knew by report only. This is remarkable. It shews, that he had no various reading in this place. If he had, he would have taken notice of it. Euthalius was a learned man. He put out an accurate edition of the catholic epistles, and of St. Paul's epistles, with a general prologue to them. And he had consulted, beside others, the manuscripts in the library at Cæsarea in Palestine. Nevertheless he had not met with any various reading.

And in the argument of the epistle to the Ephesians, now placed in the edition of Euthalius, it is said, that the epistle to the Ephesians was sent by Paul from Rome to them, when he had not yet seen them, and had only heard of them. I do not ascribe this argument to Euthalius. The reasons were assigned formerly. Euthalius wrote a prologue to St. Paul's epistles. But it does not appear that he wrote arguments to each of his epistles severally. The same thing is also said of the epistle to the Ephesians in the Synopsis of Scripture ascribed to Athanasius. These I reckon one and the same, but different from Euthalius.

e

And I may here take notice of a small inaccuracy in Mr. Wetstein, who in his notes upon the beginning of the epistle to the Ephesians, quotes both the prologue to St. Paul's epistles, and the argument of the epistle to the Ephesians in particular, as Euthalius's: though in his Prolegomena, in his account of what Euthalius had done, he had observed, and rightly, that those arguments were not composed by Euthalius, but by another.

I therefore here suppose two, that is, Euthalius, and another, who wrote the arguments of St. Paul's epistles severally; who may be the same that composed the synopsis ascribed to Athanasius.

h

However, beside these, there may have been about this time some others of the same opinion. For Theodoret in his preface to the epistle to the Ephesians observes, there were some, who said that Paul wrote to the Ephesians before he had seen them. But he shews it to be a false and absurd opinion, and concludes, saying: It is manifest, therefore, that the apostle had 'preached the gospel to them, before he wrote to them.'

a

This affords a good argument that there was not in the fifth century, nor before, any notice

Πεμπτη ή προς Εφεσίες κείται, πισες άνθρωπος, και παρα

μενοντας, ἧς εν τη προγραφή το μυςήριον εκτίθεται, παραπλη σίως, τη προς Ρωμαίος αμφοτεροις δε εξ ακτης γνώριμοις. Euthal. ap. Zacagn. p. 524.

See this Vol. p. 38, and Vol. ii. p. 123.

• Ταύτην επιςελλει απο Ρώμης, επω μεν έωρακως αυτός, aneras de wepi auTwv. Arg. ep. ad Eph. ib. p. 633.

See this Vol. p. 39.

• Ταύτην επιτελλει απο Ρώμης, επω μεν αυτές ἑωρακως, axeσas de wegi aurwy Ap. Athan. T. II. p. 194. ed. Bened. f Vid. N. T. Vol. II. p. 238.

Vid. ejusd. Prolegom. Vol. I. p. 75.

- τον δε θειοτατον Παύλον μηδεπω τες Εφεσίες τεθεαμε νον, την δε επισολήν προς αυτές γεγραφεναι. Theod. T. III. p. 290.

1 Δεδεικται αρα σαφως, ὡς προκήρυξας αυτοίς το ευαγγέλιον όπως γεγραψε την επισολήν. Ib. p. 292.

or apprehension of a various reading in the inscription of this epistle. For if there had, none would have admitted so absurd a supposition, that Paul wrote from Rome an epistle to the Ephesians, before he had seen them.

a

Another thing deserving notice here is, that before the end of the fourth century there was forged an epistle to the Laodiceans, ascribed to Paul. For it is expressly mentioned by Jerom in his book of Illustrious Men, written about 392. Which must induce us to think, that the epistle to the Ephesians was never called the epistle to the Laodiceans. For then there could have been no pretence for forging another with that title, to verify a false interpretation of Col. iv. 16.

I should now proceed to another argument. But I must look back, to secure this, taken from the testimony of ancient Christian writers. For it has been argued from a passage of St. Basil, in his books against Eunomius, that he had seen some ancient manuscripts of this epistle, in which these words, "at Ephesus," were wanting. That passage, as cited formerly, is thus: And Paul writing to the Ephesians, as truly united to him "who is," through knowledge, ⚫ called 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.' This point having been already examined by us largely, I refer to what was then said. It was then argued by us, that St. Basil does not here intimate, that the word or words, "at Ephesus," were wanting in any copies seen by him. And I would now observe farther, that our account of this passage is confirmed by the works of other authors, both before and after Basil. There had lived many learned Christian writers before his time. There were many learned Christians cotemporary with him: as his own brother, Gregory Nyssen, Gregory Nazianzen, Amphilochius, and others: and also soon after him, as Theodoret, and Euthalius: not now to mention Jerom, or other learned Latin authors. None of whom have said that the words, Ephesus," were wanting in any copies, which they had seen. The various reading, therefore, intended by Basil, must have been somewhat less, a small matter, not any thing like s EQɛσ, "at Ephesus." For so remarkable a reading could not have been passed by in silence, unobserved by all others. And every one may see, that in this very place, as well as elsewhere, Basil cites this epistle, as written by Paul to the Ephesians. And they are the Christians, of whom Paul had said, that through knowledge they were united to him "who is."

с

"at

In the place to which I referred just now, I gave an account of a Dissertation of Lenfant, vindicating the common reading; which was approved by Wolfius, and others. However, Mr. Kuster was not satisfied. And in the preface to his edition of Mill's New Testament, he says, That the argument, or interpretation of Basil, depends upon a supposition, that the words, "at Ephesus," were wanting in the inscription of this epistle. Otherwise the Christians, to whom that epistle is sent, could not have been reckoned more especially united to him," who is," or called " such who are," rather than the Romans, or Philippians, or any other Christians to whom Paul wrote.'

To which I answer: that is saying all, and the only thing, that can be said, in behalf of the supposition, that the words, "at Ephesus," were wanting in some copies, which Basil had seen. But though this may seem specious and plausible, it is not conclusive. We have perceived from Palladius, and Jerom lately alleged, that there were some, who appropriated certain characters to divers churches. The Romans were especially called faithful, the Ephesians initiated, and knowing, and the Thessalonians lovers of the brotherhood.

But it cannot be thence concluded, that other Christians were not entitled to the same characters: or that the same things might not be also said of them. As may appear to any one who does but look into St. Paul's epistles: in which the faith of other churches is spoken of, beside that of the Romans. And others, beside the Thessalonians, are supposed to have been lovers of the saints, or the brotherhood. Says the apostle, 1 Thess. i. 3. " Remembering without ceasing your work of faith, and labour of love." 2 Thess. i. 4. "So that we ourselves glory in you, in the churches of God, for your patience and faith in all your persecutions." 2 Cor. viii. 7. "As ye abound in every thing in faith."- -Eph. i. 1. "To the saints which are at Ephesus, and to the faithful in Christ Jesus." Ver. 15. " Wherefore-after I heard of your faith in the

a

---

Legunt quidam et ad Laodicenses. Sed ab omnibus exploditur. De V. I. cap. v.

See Vol. ii. p. 406-408.

• Nec magis dalantas apostolus Ephesios, ex sensu Basilii, vocaverit ovras quam Romanos, Philippenses, etc. ad quos scribens eâdem plane loquendi formulâ utitur. Kuster.

Lord Jesus, and love unto all the saints." Col. i. 2. " To the saints and faithful brethren in Christ, which are at Colosse." Philem. ver. 5. " Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints." And others, beside the Ephesians, were partakers of the mysteries of the gospel with the apostle. See Rom. xi. 25. 1 Cor. ii. 6, 7. Col. i. 25-27. ii. 2. iv. 3.

That is the very observation of Palladius in the place above cited: that when the apostle blames some for certain vices, and commends others for certain virtues, he by no means intends to intimate, that those vices, or those virtues, were peculiar to the persons blamed or commended by him.

The Romans were called by some in ancient times in an especial manner faithful, the Ephesians initiated, and the Thessalonians, or Macedonians, lovers of the brotherhood. But they were not so exclusive of others. For all the churches or Christians to whom Paul wrote, were faithful, and initiated, or partakers with him in the mysteries of the gospel, and lovers of the saints, or brotherhood: though they might be reasonably exhorted to abound therein more and more. As are the Thessalonians themselves, 1 epist. ch. iv. 10. See also ch. iii. 12. And indeed, if such properties did not belong to them, they could not have been Christians. Nevertheless, when these several characters had been applied to some, particularly, it is likely, that few would scruple to follow the same way of speaking, if there was occasion.

So in the present case, that observation in Basil having been applied to the Ephesians by some men of no great judgment, it was left there, and not applied to any others. Indeed it is an impertinent observation, as Jerom calls it. And, as it seems, was made use of by a few only. But it might have been as properly said of other Christians, as of the Ephesians.

One thing more I add here. They who are for leaving out the words, "at Ephesus," must read the place in this manner, "to such as are saints, and faithful in Christ Jesus." Then this should be a general epistle, not directed to any one place, but to good Christians every where. But that it is not a general epistle, is manifest from Eph. vi. 21, 22, without insisting now on any other places. "But that ye may also know my affairs, and how I do, Tychicus a beloved brother, and faithful minister in the Lord, shall make known unto you all things; whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts." This plainly shews, that the epistle had not a general inscription, "to saints and faithful men," but was inscribed to the saints of some place. And who should they be, but the saints and faithful at Ephesus: to whom it is inscribed in all Greek manuscripts, and in all versions, and in all catalogues of the books of the New Testament, whether composed by councils or others?

b

4. Once more. St. Paul himself says, 2 Tim. iv. 12. "And Tychicus have I sent to Ephesus," very probably referring to this epistle, as was shewn some while ago. This is what Whitby intends at the beginning of his preface to this epistle before transcribed. That this epistle to the Ephesians was indeed written by St. Paul, and directed to them, and not to any other 'church, we cannot doubt, if we believe either the epistle, or St. Paul himself. By the testimony of the epistle he means the inscription at the beginning, where is "at Ephesus," in all manuscripts and versions. By the testimony of St. Paul himself he means what is said, 2 Tim. iv. 12. quoted above.

Having finished the argument in favour of the genuineness of the common inscription of this epistle, which to me appears sufficient and satisfactory, I now propose to consider objections, which have been raised by Mill, and others.

1. Obj. It is said, that there are in this epistle divers expressions, not suited to the Christians at Ephesus, where Paul had been twice, and spent there almost three years. See Acts xviii. 19-21. xix. and xx. 1. and 17-38.'

Says Mr. Pierce, in the place before referred to, representing Mill's argument, He has proved it highly improbable, that the epistle was at first written to the Ephesians. St. Paul had resided among them, and " kept back nothing that was profitable unto them."How then could he write to them, as though he had never seen, or heen among them, but only had heard of them? Eph. i. 5. "Wherefore I also, after I heard of your faith in the Lord Jesus, and love to all the saints." Again, is it likely he would refer those to whom he had "declared all the counsel of God," so long together, to a bare report of himself? Eph. iii. 2. "If ye have • heard of the dispensation of the grace of God, which is given me to you-ward." Or would he * See Vol. ii. p. 467, noteb b See before, p. 301.

τ suppose, that they who had heard him preach a thousand times would need to "understand his knowledge in the mystery of Christ, from what he said in a few verses, or even the whole of that short epistle ?" Eph. iii. 4.

To the like purpose another learned author, whom likewise I shall transcribe here, that this objection may appear in all its strength, He intimateth, that he had only heard of their faith in Christ, and of their love to all Christians, ch. i. 15.————Again, he not only mentioneth his "hearing of their faith in Christ," but ch. iii. 1, 2. he speaks, as if he was dubious, whether they had heard of the extraordinary revelations, which he had received from heaven.--And verses 3, 4, he intimateth, that if they had never heard of these things before, they might understand them from the brief hints which he had given them in this epistle. Is this like St. Paul's style to the churches of his own planting?Or could a few lines, or even a larger epistle than this, have given them so clear a knowledge of St. Paul's illumination, as their hearing him a ⚫ thousand times? For had he not been among them for the space of three years, warning every one of them night and day with tears ?'

But this difficulty, if I mistake not, will disappear upon farther consideration, and a fuller examination of the matter.

First. It appears from the epistle itself that the Christians, to whom it is sent, were not unknown to Paul, nor they to him; but they were well acquainted with each other.

That the apostle was acquainted with these Christians, must, I think, be evident to all, who read without prejudice the first fourteen verses of the first chapter of this epistle. I insist only upon ver. 13. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with the holy Spirit of promise." How could the apostle write thus to any, but to such, whose conversion to Christianity he was well acquainted with, and that upon their believing they had received gifts of the Spirit? How could any man write thus to people whom he had but lately heard of?

There are also many other passages of this epistle, which shew the apostle's knowledge of the state of these Christians, both before, and after their conversion. Some of which I must select here.

Ch. ii. 1, 2. "And you hath he quickened, who were dead in trespasses and sins: wherein in time past ye walked according to the course of this world.”—and throughout that chapter

to the end.

Then at ch. iii. 13. "Wherefore I desire, that ye faint not at my tribulation for you, which is your glory." That must be said to Christians, of whose tender affection for him he was very. sensible recollecting, it is likely, what had happened at Miletus, as related Acts xx. 36—38. And indeed it is throughout an affectionate, as well as instructive and useful epistle.

Ch. iv. 20. But ye have not so learned Christ." Ver. 21, "If so be," or forasmuch as ye have heard him, and have been taught the truth as it is in Jesus." This the apostle knew very well.

I cannot forbear to recite this place more largely, from ver. 20 to 34. "But ye have not so learned Christ, forasmuch as ye have heard him, and have been instructed in him, as the truth is in Jesus, to put off with respect to the former conversation, the old man, which is corrupt according to deceitful lusts, and to be renewed in the spirit of your mind, and to put on the new man, which is created according to God in righteousness and true holiness." Certainly these are St. Paul's own converts and disciples. The case of these people resembles that of the Galatians. Ch. iii. 1. "Before whose eyes Jesus had been evidently set forth crucified among But to these Christians, at Ephesus, the apostle expresseth himself with more mildness, as was fit,

than to the Galatians.

them."

Then ver. 30. “And grieve not the holy Spirit of God, whereby ye were sealed unto the day of redemption: or with which ye were sealed in the day of redemption. These Gentile Christians had received the Spirit. And from whom, I pray, if not from St. Paul? And that they had a variety of spiritual gifts, is manifest from ch. v. 18-20.