CH. XIII. However, as a fair occafion offers, I fhall enlarge upon the arguments juft mentioned, in favour of the prefent reading in our Bibles. After which I will particularly confider the objections brought against it.

1. The prefent reading at the begining of this epiftle, to the faints which are at Ephefus, and to the faithful in Chrift Jefus, is the reading of all Greek manuscripts, and of all ancient verfions, the Latin, Syriac, Perfic, Arabic, Ethiopic, and all other. It is altogether inconceivable, how there should have been fuch a general concurrence in this reading, if it had not been the original infcription of the epistle.

2. It may be argued from the epiftle itself, that it was writ to the Ephesians.

Says the Apoftle here ch. ii. 19.... 22. Now therefore ye are fellow citizens with the faints, and of the boufhold of God. And are built upon the foundation of the Apostles, and Prophets, Jefus Chrift him elf being the chief corner ftone. In whom all the building fitly framed together, groweth unto an holy temple in the Lord. In whom you alfo are builded together for an babitation of God through the Spirit. It has been observed that (5) St. Paul frequently accommodates his ftile to the perfons, to whom he is writing. In the first epiftle to Timothie, fent to him at Ephesus, he ufeth the architect-ftile. So, particularly, ch. ii. 15. In like manner here the Apoftle may be well fupposed to allude to the magnificent temple of Diana, on account of which the people of Ephesus much valued themselves, as appears from Acts xix. 27. 28. 34. 35.

I might, perhaps, refer likewife to ch. iii. 18. but forbear, it being an obfcure text.

And that the epiftle was fent, not to ftrangers, but to Christians, with whom the Apoftle was well acquainted, I fuppofe to be certain from internal characters. But the fhewing that is deferred till by and by...

3. That this epiftle was fent to the church at Ephejus, we are affured by the teftimonie of all catholic Chriftians in all past ages.

This we can now fay with confidence, having examined the principal Chriftian writers from the firft ages to the begining of the twelfth centurie. In all which space of time there appears not one, who had any doubt about it.

The teftimonie of fome of thefe is especially remarkable, on account of their early age, or their learning, or fome other confide

rations.

One of them, remarkable for his early age, is Ignatius, who was Bifhop of Antioch in the later part of the first, and the begining of the fecond centurie, and fuffered martyrdom at Rome in the year 107. or, as fome think, in 116. In a letter of his to the Ephefians, writ at Smyrna, as he was going from Antioch to Rome, he fays: "Ye (i) are the companions "in the myfteries of the gospel of Paul, the fanctified, the Martyr, [or "highly commended,] defervedly moft happy, at whofe feet may I be "found, when I shall have attained unto God, who throughout all his "epiftle makes mention of you in Christ Jefus,"

(b) See Dr. Benfon upon i Tim. iii. 15.

(1) Πάυλο συμμύσαι τὸ ἁγιασμένε, το μεμαρτυρημίν », ἀξιομακάρισ πάσῃ ἐπιτολῇ μνημονέναι ὑμῶν ἐν χρισῷ ἰησε. Ignat, ep. ad Eph. cap. xii

He

ὺς ἐπ

He plainly means the epistle of Paul to the Ephefians, in which the Apostle commends those Chriftians, and never blames them.

So I wrote in the first edition, in 1734, when I collected the paffages of Ignatius, bearing teftimonie to the Books of the New Teftament. Afterwards, in 1735, was published the letter above mentioned at the end of the first edition of Dr. Benfon's Hiftory of the first planting the Christian religion. Which occafioned my adding a note upon that quotation from Ignatius, at p. 154... 156. of the fecond edition of the firft volume of this work, in 1748.

"The learned writer of that letter, inftead of μmpovível ipar would “read μnoviva iμv: meaning, that Ignatius himfelf mentioned the Ephe"fians in every epiftle. In anfwer to which I faid, that conjecture appears to be without foundation: forafmuch as in all the editions of "Ignatius's epiftles the verb is in the third perfon: not only in the "Greek of the fmaller epiftles, which I tranflate, but alfo in the old "Latin verfion of the fame fmall epiftles. Qui in omni epiftola memoriam "fecit veftri in Jefu Chrifto. So likewife in the Greek interpolated "epiftles, and in the Latin verfion of the fame. There is therefore no "various reading. And a new one ought not to be admitted, unless "the fenfe fhould require it. Which it does not appear to do here. "For Ignatius is extolling the Ephefians. And one part of their glorie "is, that the Apoftle throughout his epiftle to them had treated them in 66 an honourable manner."

So I wrote in the note juft referred to. And though that learned writer has been fince pleased to publish a poftfcript to his letter, he has not produced any manufcript, or verfion of this epiftle of Ignatius, where the verb is found in the first person.

However, in order to fupport his propofed reading he excepts to our interpreting the word μmporis, of an honourable mention. În answer to which I did in the fame note produce proof of the word's being used fometimes for an honourable, or affectionate mention or remembrance. And the noun vuócurov, is evidently thrice ufed in the New Teftament for an honourable memorial. Matt. xxvi. 13. Mark xiv. 9. Acts x. 4. Of these examples I have been reminded by a learned friend.

That learned author excepts likewife to our interpretation of iv on 750, throughout all his epiftle, and would tranflate, who make mention of you in every epiftle: that is, as he understands it, Ignatius tells the Ephefians, to whom he is writing, that he made mention of them in every one of his epiftles. In answer to which I faid in the above mentioned note, that Pearfon had well defended the interpretation, for which we contend. And I alleged a part of the note of Cotelerius upon this paflage. of Ignatius. But by fome means Valefius is printed there, inftead of Cotelerius. I now transcribe that note of Cotelerius at length. Fruftra funt, et Andabatarum more digladiantur viri literati, non videntes, i áon isoa effe in tota epiftola, ad Ephefios nimirum fcripta, qua illos laudat valde, ac femper commendat, ut fuit ab Hieronymo obfervatum. And I fhall place here two inftances of the ufe of the word was, which appear to me altogether fimilar, and therefore to the purpose. One is taken from the fifth chapter of Ignatius's epiftle to the Ephefians, where be fays; “If the prayer of one or two be of fuch force, how much more

that

that of the Bishop, and the whole church." xai ráons ixuanoins. The other is in St. Paul's epiftles to the Ephefians. ch. ii. 21. In whom all the building, or the whole building, fitly framed together, groweth unto an holy temple to God. Εν ᾧ πᾶσα οικοδομὴ κ. λ.

Indeed, Ignatius has mentioned the Ephefians in every one of his epiftles, except that to Polycarp. But it is very unlikely, that this fhould be his meaning here. He is extolling the Ephefians, as companions of Paul in the mysteries of the gospel, and the like. To fay to them presently afterwards, and in the fame period, that he made mention of them in every one of his epiftles, would have an appearance of much vanity: with which, I think, Ignatius was never charged. And at the fame time it would be very flat and infipid. Moreover, it is obfervable, that this is not one of the last epiftles, which Ignatius wrote. But, according to the order, in which they are mentioned (k) by Eufebius, it is the very first of his seven epiftles.

There is therefore no reason, why we fhould hesitate to admit the fenfe, in which this place has been generally understood by learned men. We alfo find this fenfe in fome ancient writers. Jerome obferves, that (1) when the Apoftle wrote to the Corinthians, he had occafion to blame them for fornication, and for ftrifes and contentions: but there is no fault found by him in the Ephefians. To the like purpose Primafius in (m) the preface to his Commentarie upon St. Paul's epiftles, and (n) in his argument of the epiftle to the Ephefians, in particular.

So that either those ancient writers underftood Ignatius, as we do. Or elfe, they were led by the epiftle itself to form the fame idea of it, that we fuppofe him to have had.

What Ignatius means by the Apostle's mentioning, or being mindfull of the Ephefians throughout all his epistle to them, is happily explained by Bp. Pearjan. Whote (0) words I fhall tranfcribe below, as his work is not

in

(E) Vid. Eufeb. H. E. 1. 3. cap. 36. and this work, Vol. i. p. 147. 148. (7) Corinthii, in quibus audiebatur fornicatio qualis nec inter gentes, lacte pafcuntur, quia necdum poterant folidum cibum capere. Ephefii autem, in quibus nullum crimen arguitur, ab ipfo Domino cœlefti vefcuntur pane, et facramentum quod a feculis abfconditum fuerat agnofcunt. Ep. ad Marcell. t. 2. p. 628. ed. Martiam... animadvertat magnam inter Corinthios et Ephefios effe diftantiam. Iis quafi parvulis atque lactentibus fcribitur: in quibus erant diffenfiones, et fchifmata, et audiebatur fornicatio qualis ne inter gentes quidem.., . Ephefii vero, apud quos fecit triennium, et omnia eis Christi aperuit facramenta, aliter erudiuntur, &c. In ep. ad Ephef. cap. v. T. iv. P. i. p. 389. 390,

(m) Ephefii fane nulla reprehenfione, fed multa funt laude digni, quia fidem apoftolicam fervaverunt. Primaf. Pref. ad Comm, in S. Pauli Ep. ap. Bibl. P. P. T. x. p. 144. H.

(7) Ephefi funt Afiani. Hi accepto verbo veritatis perftiterunt in fide, Hos conlaudat Apoftolus, fcribens eis Roma a carcere. Argum. ep. ad Eph, ib. p. 217. A. (0) .. que fcripfit S. Ignatius, S. Paulum in tota epiftola, memoriam eorum facere in Jefu Chrifto. Hæc a martyre non otiofe aut frigide, fed vere, imo fignanter et vigilanter dicta funt. Tota enim epiftola ad Ephefios fcripta ipfos Ephefios, corumque honorem et curam maxime fpectat, et fumme hoBorificam corum memoriam ad pofteros tranfmittit. In aliis epiftolis Apofto

lus

in every body's hands. Indeed this is a proper character of this epistle, as may be easily perceived. Nor did any of the ancients for that reason hesitate to allow, that it was fent to the church at Ephefus.

I hope, that I have now juftified the prefent reading, and common interpretation of this paffage of Ignatius.

The learned writer, with whom I have been arguing, concludes his poftfcript in this manner. "Should what has been offered, not prove "fatisfactory, the difficulty will ftill remain, how to reconcile the present "reading, in Ignatius, with Dr. Mill's reafons against St. Paul's epistle "being written to the Ephefians. . . . The most plausible solution of "which feems to be that in Mr. Locke.. And what there follows

to the end.

"

I think, we should chearfully accept of Mr. Locke's, or any other reasonable solution of the difficulty, if there be any. This, fo far as I am able to judge, is better, than to attempt the alteration of a passage in an ancient author, without the authority of any manuscript: when there is nothing in the coherence, that neceffarily requires it. And much better, than to alter a text of an epiftle of the New Testament, contrarie to the authoritie of all manufcripts, and the concurring teftimonie of all ancient Chriftian writers.

Befide that paffage, there are in Ignatius's epiftle to the Ephefians, many allutions and references to St. Paul's epiftles to the Ephefians. Which fhews, that he believed, that epistle to have been writ to the church at Ephefus. Those allufions (though not all of them) were taken notice of by us long (p) ago. And Dr. Jortin having obferved, that (q) Ignatius in his xii chapter takes notice of St. Paul's epiftle to the Ephefians, and his martyrdom, adds: "And as he was writing to the fame church, he often alludes to the Apoftle's letter to them.

But there is one word in that twelfth chapter of Ignatius's epistle to the Ephefians, of which I have not yet taken fufficient notice. I mean the word guunsa. Ye are, fays he, the companions of Paul in the mysteries of the gospel or ye are partakers of the mysteries of the gospel with Paul. This is faid out of a regard to St. Paul's epiftles to the Ephefians. And it fully fhews, that Ignatius thought, that epiftle to have been fent to the church, to which himself was then writing, For that is their diftinguishing character at least it is a character, which is more especially the character of the Chriftians, to whom that letter is writ.

I formerly () gave an account of Palladius, author of a Dialogue of the Life of Chryfoftom, about the year 408. In that work Palladius has an argument,

lus eos ad quos fcribit, fæpe acriter objurgat. aut parce laudat. . . Hic omnibus modis perpetuo fe Ephefiis applicat, illofque tanquam egregios Chriftianos tractat, evangelio falutis firmiter credentes, et Spiritų promiffionis obfignatos, concives fanctorum, et domefticos Dei. Pro iis fæpe ardenter orat, ipfos hortatur, obteftatur, laudat, utrumque fexum fedulo inftruit, fuum erga eos fingularem affectum ubique prodit. Pearfon. Vind. Ignat. Part. 2. cap. x. fub init.

(p) See Vol. i. p. 169,

172. firfl ed. p. 168,.. 170. 2d. ed. (q) See the first Volume of bis Remarks upon Ecclefiaftical Hiftorie. p. 56, (r) Vol. xi. p. 59.

argument, in which he obferves, "That Paul had called the Cretians liars. Tit. i. 12. the Galatians ftupid. Gal. iii. 1. and the Corinthians "proud. 1 Cor. v. 2. On the other hand (s) he calls the Romans faithfull, the Ephefians pusas, initiated, to whom also he writes in a sub"lime manner, and the Theffalonians lovers of the brotherhood."

When Palladius fays, that St. Paul called the Romans faithfull, it cannot be doubted, that he refers to Rom. i. 8. And when he fays, that the Theffalonians were called lovers of the brotherhood, he must intend I Theff. iv. 9. 10. When he speaks of the Ephefians as initiated, it may not be fo eafie to determine the text, particularly intended by him. But, probably, it is Eph. i. 9. or that, joyned with others, fuch as ch. iii. 3. 4.... 6. and 9. and v. 32. vi. 16. For in this epiftle the word myfterie occurs frequently.

However, hereby we are affured, that this was, especially, the character of the Chriftians at Ephefus. And we plainly perceive, that Ignatius fuppofed, that epiftle to have been writ to them.

Nor will my readers, poffibly, blame me for prolixity, if I here allege a paffage of Jerome: where he fays, "That (1) ftill there are in the churches remainders of the fame virtues, or vices, for which they were remarkable of old. The Romans are still faithfull, and devout, the Corinthians proud, the Galatians ftupid, the Theffalonians lovers of the brotherhood." In that place Jerome fays nothing particular of the Ephefians. But in his Commentarie upon the epiftle to them he often obferves, that (u) no epistle of St. Paul was fuller of myfteries: which occafioned obfcurity,

(s) . . . ἢ ἀνάπαλιν πιρὸς ξωμαίες αποκαλῶν, καὶ μετὰς ἐφεσίες, οἷς καὶ ὑψηλότερου ἔτις έλλει, καὶ φιλαδέλφες θεσσαλονικείς, μόνοις περιέγραψεν τὰς ἐπαινες; & πάντως. Pallad. ap. Chryf. T. 13. p. 71. E.

(t) Ufque hodie eadem vel virtutum veftigia permanent, vel errorum. Romanorum laudatur fides. Ubi alibi tanto ftudio et frequentia ad ecclefias, et ad martyrum fepulchra concurritur?... Non quod aliam habent Romani fidem, nifi hanc quam omnes Chrifti ecclefiæ: fed quod devotio in eis major fit, et fimplicitas ad credendum. ... Corinthios quoque notat, quod indifferenter vefcantur in templis, et inflati fapientia feculari, refurrectionem carpis negant.... Macedones in charitate laudantur, et hofpitalitate, ac fufceptione fratrum. Unde ad eos fcribitur. De charitate autem fraternitatis, non neceffe habemus fcribere vobis. Ipfi enim vos a Deo didiciftis, ut diligatis invicem. Etenim facitis illud in omnes fratres in univerfa Macedonia. In ep. ad Gal. Pr. 2. T. 4. p. 255.

(u) Satis abundeque oftendi, quod beatus Apoftolus ad nullam ecclefiarum tam myftice fcripferit, et abfcondita feculis revelaverit facramenta. Pr. 3. in ep. ad Eph. T. 4. p. 375.

Non vobis moleftum fit, fi diu in obfcurioribus immoremur. Cauffati enim in principio fumus, inter omnes Pauli epiftolas, hanc vel maxime, et verbis et fenfibus involutam. Comm. in ep. ad Eph. Ib. p. 369.

Decenter quoque Ephefiis, qui ad fcientiæ fummam confcenderant, scribitur, quod fint lux in Domino. In cap. 5. p. 383.

Ephefii vero, apud quos fecit triennium, et omnia eis Chrifti aperuit facramenta, aliter erudiuntur. Ib. p. 390.

Hæc idcirco univerfa replicuimus, ut oftenderemus, quare Apoftolus in hac vel potiffimum epiftola obfcuros fenfus, et ignota feculis facramenta congeffent. Pr. i. in ep. ad Eph. ib. p. 322.