fpent there almost three years. See Acts xviii. 19. . . . 21. xix. and xx. 1. and 17... 38."

Says Mr. Peirce in the place before referred to, representing Mill's argument: "He has proved it highly improbable, that the epistle was at "firft writ to the Ephefians. St. Paul had refided among them, and "kept back nothing that was profitable unto them. . . How then could he "write to them, as though he had never feen, or been among them, "but only had heard of them? Eph. i. 5. Wherefore I also, after I "beard of your faith in the Lord Jefus, and love to all the faints. Again, is it likely, he would refer thofe, to whom he had declared all the counfel of God, fo long together, to a bare report of himself? Eph. iii. 2. "If ye have heard of the diffenfation of the grace of God, which is given me "to you-ward. Or would he fuppofe, that they who had heard him "preach a thousand times would need to understand his knowledge in the "mystery of Chrift, from what he faid in a few verses, or even the whole, "of that thort epiftle? Eph. iii. 4.”

To the like purpose another learned author, whom likewise I shall transcribe here, that this objection may appear in all it's ftrength: "He (o) intimateth, that he had only heard of their faith in Chrift, and of "their love to all Chriftians. ch. i. 15. . Again, he not only men"tioneth his hearing of their faith in Chrift, but ch. iii. 1. 2. he fpeaks, "as if he was dubious, whether they had heard of the extraordinarie "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 his epiftle. Is this like St. Paul's ftile to the churches of "his own planting?.. Or could a few lines, or even a larger epiftle "than this, have given them fo clear a knowledge of St. Paul's illu“mination, 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 difappear upon farther conf:deration, and a fuller examination of the matter.

First. It appears from the epiftle itfelf, that the Chriftians, to whom it is fent, were not unknown to Paul, nor they to him: but they were well acquainted with each other.

That the Apoftle was acquainted with thefe Chriftians, muft, I think, he evident to all, who read without prejudice the first fourteen verses of the first chapter of this epistle. I infift only upon ver. 13. In whom je alfo trufted, after that ye heard the word of truth, the gospel of your falvation: in whom alfo after that ye believed, ye were fealed with the holy Spirit of premife. How could the Apoftle write thus to any, but to fuch, whofe converfion 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 paffages of this epiftle, which fhew the Apostle's knowledge of the ftate of thefe Chriftians, both before, and after their converfion. Some of which I must fele&t here.

Ch. ii.

(o) Dr. Benfon's Hiflory of the fir planting the Chriftian Religion, Vol. 2. p. 272. first ed. p. 292. 2d. ed.

Ch. ii. 1. 2. And you hath he quickened, who were dead in trefpaffes, and fins: wherein in time paft ye walked according to the course of this world... and throughout that chapter to the end.

Then at ch. iii. 13. Wherefore I defire, that ye faint not at my tribulation for you, which is your glorie. That must be faid to Chriftians, of whofe tender affection for him he was very fenfible: 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 inftructive, and useful epistle.

Ch. iv. 20. But ye have not fo learned Chrift. 21. If so be, or * forafmuch as, ye have heard him, and have been taught the truth as it is in Jefus. This the Apoftle knew very well.

I cannot forbear to recite this place more largely, from ver. 20. to ver. 24. But ye have not fo learned Chrift, forafmuch as ye have heard him, and have been inftructed in him, as the truth is in Jefus, to ↑ put off, with refpect to the former conversation, the old man, which is corrupt according to deceitful lufts, and to be renewed in the fpirit of your mind, and to put on the new man, which is created according to God in righteoufneffe and true bolineffe. Certainly thefe are St. Paul's own converts and difciples. The cafe of thefe people resembles that of the Galatians. ch. iii. 1. Before whofe eyes Jefus Chrift had been evidently fet forth crucified among them. But to these Chriftians, at Ephefus, the Apoftle expreffeth himself with more mildneffe, as was fit, than to the Galatians.

Then ver. 30. And grieve not the Holy Spirit of God, whereby ye were fealed unto the day of redemption: or, with which ye were fealed in the day of redemption. These Gentil Chriftians had received the Spirit. And from whom, I pray, if not from St. Paul? And that they had a variety of fpiritual gifts, is manifeft from ch. v. 18... 20.

Ch. v. 8. For ye were fome time darknesse. But now are ye light in the Lord. Walk as children of the light. Which fhews, that the Apoftle knew the state of these Chriftians before, and after their converfion.

And that St. Paul was acquainted with them, and they with him, appears to me very evident from ch. vi. 21. 22.

Secondly, at ch. i. 15. are words, upon which an objection has been formed, as we have feen. Wherefore I alfo, after I heard of your faith in the Lord Jefus, and love unto all the faints: that is, according to Mr. Locke's paraphrafe: "Wherefore I alfo here in my confinement having heard of "the continuance of your faith in Chrift Jefus, and your love to all the "faints." And in his preface to this epiftle Mr. Locke has thefe expreffions. "Wherefore when he heard, that the Ephefians stood firm "in the faith, whereby he means their confidence of their title to the "privileges and benefits of the gofpel, without fubmiffion to the law, he "thanks God for them."

Whitby's

* Si tamen illud audiftis :] Si tamen, Græce, fiquidem. Non enim dubitans hoc dicit Apoftolus, fed magis rem confirmans, uti poft Chryfoftomum annotat Theophylactus. Nam et alias interdum vim confirmandi habet conjunétio, f, ut fecundæ ad Theffalon. primo verf. 6. Eft. ad Eph. iv. 21.

+ See Dr. Doddridge upon the place, whofe verfion, in the main, I have here adopted.

Whitby's paraphrafe of this verfe is to this purpose. "Wherefore I "alfo having heard of your stedfaft faith in the Lord Jefus, and your "encreafing love to all the faints: that is, that the faith and love wrought "in you continues ftedfaft, and aboundeth."

To the like purpose alfo (p) Grotius, whose words. I have placed below.

Theodoret's note upon ver. 15. and 16. is to this purpose: "Hence "fome have fuppofed, that the Apoftle wrote this epiftle to the Ephe"fians, when he had not yet feen them. But they fhould confider, that "writing to the Corinthians, concerning whom he had received fome

difagreeable information, he fays: It has been related to me of you, my bre"thren, by them which are of the boufhold of Chloe, that there are contentions <c among you. I Cor. i. 11. As therefore when he had received infor- 1 "mation of fome things difagreeable, he wrote with grief of mind: fo "when he had received an account of things agreeable concerning thefe Ephefians, he beftows commendation. He praifeth them, both for "their piety and for their liberality to the faints. Whereupon he also "gives thanks to God, the author of all good things."

So that this text was no difficulty at all with Theodoret. However, it may be expedient, that I fhould enlarge fomewhat farther.

I obferve, then, that St. Paul writes in the fame manner to Philemon, his own convert, whofe faith therefore he certainly knew. Philem. ver, 4. 5. I thank my God, making mention of thee always in my prayers: hearing of thy love, and faith, which thou hafi toward the Lord Jefus, and toward all faints. That Philemon had been converted to the faith of the gofpel by Paul, I fuppofe to be evident from ver. 19. Albeit I do not fay unto thee, how thou oweft to me thy own felf bifides. So that text (q) has been generally understood. And how it can be interpreted otherwife, I do not

conceive.

Whitby's paraphrafe is: "Albeit I do not fay unto thee, how thou owest to me, by whom thou waft converted, even thy own felf, or the well being of thy foul, befides."

Beaufobre and Lenfant in their preface to the epiftle to Philemon exprefs themselves in this manner. "Philemon was a confiderable perfon

at Coloffe, a city of Phrygia. St. Paul had converted him, either at "Ephejus, or fome other city of Afia, when he preached the gospel in "that countrey: or elfe at Coloffe itself, in one of the journeys, which he "had made in Phrygia.”

There are fome other things to be obferved here concerning this perfon. For in the firft verfe of that epiftle Paul calls Philemon beloved, and his fellow-laborer. Which, if I am not miftaken, indicate perfonal acquaintance, and imply their having labored together in the fervice of the gofpel, at Coloffe, or Ephefus, or in fome other place. And yet St. Paul writing to Philemon speaks of his having heard of his faith, and love.

Still

(p) Loquitur autem Paulus de profectu evangelii apud Ephefios, ex quo ipfe ab illis difcefferat. Grot. in Eph. i. 14.

(9) Ceterum, fi ad jus meum redeam, propter fermonem Chrifti, quem tibi evangelizavi, et Chriftianus effectus es, teipfum mihi debes. Hieron. in ep. ad Philem. T. 4. p. 452.

Still farther, it appears to me highly probable, that Onefimus, in whofe behalf this epiftle was writ, knew Paul, before he faw him at Rome. He either had feen Paul at his mafter's houfe at Coloffe, or elfe at Ephefus, when attending upon his mafter there. Paul was a prifoner at Rome, and could not go abroad. He dwelt in his own hired houfe, with a foldier that kept him. Acts xxviii. 16. and 30. It is likely, therefore, that One-. fimus came first to Paul. Being in itraits, and knowing Paul's benevolent temper, and what civilities he had received from his mafter, Philemon, he might hope for fome relief from him. Or, poffibly, hearing, that Paul was at Rome, and recollecting the difcourfes, which he had heard him make, when attending on Philemon, he was touched with remorfe for the faults, which he had been guilty of, and came to Paul for farther inftruction in the things of religion, and for advice and comfort. He might alfo encourage himfelf with hopes of Paul's interceding in his behalf, and obtaining a reconciliation with his master.

Says Beaufobre in his preface to the epiftle to Philemon: It can hardly be doubted, that the repentance of his fault obliged Onefimus to come to Paul, whom he knew to be his master's friend. For otherwife, he might have remained unknown at Rome.

Philemon then was well known to Paul. Nevertheless, at the begining of his epiftle to him, he thanks God, having heard of his love and faith. The meaning is, he had received information of the continuance of his faith, and of it's bearing good fruit. If Paul could write thus to Philemon, his convert, friend, and fellow-laborer, he might write in a like manner to other Chriftians, to whom he was no stranger.

So likewife to the Coloffians, ch. i. 3. 4. We give thanks to God, even the Father of our Lord Jefus Chrift, praying always for you: fince we heard of your faith in Chrift fejus, and of the love, which ye have to all the faints: that is, having heard of the continuance of your faith, and of the good fruits of it. This he had been affured of by Epaphras, who had come to the Apostle at Rome. It is not to be fuppofed, that Paul now first heard of the faith of the Coloffians, or the Laodiceans. I think, that the Coloffians were Paul's own converts, and that the church there had been planted by him. But fuppofing that to be uncertain, I imagine, it cannot be queftioned, that the church there had been planted a good while ago by fome of the Apoftle's affiftants, and fellow-laborers. Confequently, the Apostle did not now firft know, and hear of the faith and love of the Chriftians at Coloffe. He must have known it before he came to Rome, and before he was apprehended at Jerufalem. But he had lately received good tidings concerning their fteadineffe and perfeverance from fome, who had come from them to him at Rome.

St. Paul, fince his coming to Rome, had received from Tychicus an account of the state of things at Ephefus, which upon the whole was very pleafing. He had received from Epaphras a like account of the state of things at Coloffe, and particularly a good account of the conduct of Philemon. For all which he praifeth God in his epiftles to them. Indeed it could not but be matter of much joy to the Apostle, to hear of the continued faith of Chriftians in feveral places, notwithstanding the many difficulties attending the profeffion of Chriftianity, and notwithstanding

the

the difcouragement, which his own long captivity might have occafioned in the minds of many.

In these three epifties, to the Ephefians, the Coloffians, and Philemon, are the fame expreffions, near the begining, having heard of your faith and love. And they are all to be understood in a like manner. If these words were to be understood in the epifle to the Ephefians of now first hearing: it might be as well argued, that the epiftle could not be writ to the Laodiceans. For, as before intimated, it may be reckoned certain, that before Paul came to Rome he knew of the faith of the church at Laodicea.

Thirdly, in the next place I confider that part of the objection, which is raised from Eph. iii. 2. 3. 4. If ye have heard of the difpenfation of the grace of God, which is given me to you-ward: How that by revelation be made known unto me the myfterie, as I wrote before in a few words: whereby ye may understand my knowledge in the mysterie of Chrift.

To which part of the objection I anfwer, that if ye have heard of the difpenfation, may be rendered, fince, or forafmuch as ye have heard, and what follows. So Theophylact, approved by Whitby upon the place.

I obferve farther. Thefe things are as properly faid to the Ephefians, as to any other Chriftians in that countrey, or thereabout. They were all acquainted, and much alike acquainted with them. If fuch expreffions might be ufed in an epiftle to the Coloffians, or the Laodiceans, they might be used alfo in an epiftle to the Ephefians. No Gentil Chriftians, whether converted immediatly by Paul himself, or by some of his affiftants or fellow-laborers, could be ignorant of it. Nor could Paul doubt, whether they knew it. Nevertheless he might judge it proper to hint these things, the more to confirm the inítructions, and exhortations, which he fent them, and to fecure their steadineffe in the faith and profeffion of the pure gofpel of Chrift, as they had been taught. And does he not fpeak more largely, and more diftinctly of this matter, in his - epiftle to the Galatians, whom none ever denied to be the Apostle's converts? Gal. i. 11.... 20. But I certify you, brethren, yowḍiłw dè imir, that the goffel, which was preached of me, is not after men. . . . For ye have heard of my converfation in time paft.... But it picafed God. to reveal his Son in me.... Now the things, which I write unto you, behold, before God, I lye not. Thefe things the Galatians were not ignorant of. But in his epiftle he reminds them of them, and in a very folemn

manner.

...

The writers, from whom this objection was taken, fpeak of the Ephe fans having heard the Apostle preach a thousand times, and afk: Could the Apostle fuppofe, that they who heard him preach a thoujand times, could need to understand his knowledge of the mysterie of Chrift, from what he faid in a few verses, or even from the whole of this jhort epiftle? But thofe expreffions appear to me very strong, and even unjustifiable: though they are warranted by (r) Mill, whom those learned men follow. He and they feem to conceive of the Chriftians at Ephefus, fociety, confifting perhaps of two or three hundred people.

as a fmall

And they

speak,

(r) Quomodo convenit hoc civibus Ephefinis, qui fexcenties prædicantem audierant Apoftolum? Mill, prol, num. 72.