consistency. Had the notes of time in the epistle to the Romans fixed the writing of it to any date prior to St Paul's first residence at Corinth, the salutation of Aquila and Priscilla would have contradicted the history, because it would have been prior to his acquaintance with these persons. If the notes of time had fixed it to any period during that residence at Corinth, during his journey to Jerusalem when he first returned out of Greece, during his stay at Antioch, whither he went down from Jerusalem, or during his second progress through the Lesser Asia upon which he proceeded from Antioch, an equal contradiction would have been incurred; because from Acts xviii. 2-18, 19--26, it appears, that during all this time Aquila and Priscilla were either along with St Paul, or were abiding at Ephesus. Lastly, had the notes of time in this epistle, which we have seen to be perfectly incidental, compared with the notes of time in the First Epistle to the Corinthians, which are equally incidental, fixed this epistle to be either contemporary with that, or prior to it, a similar contradiction would have ensued; because, first, when the Epistle to the Corinthians was written, Aquila and Priscilla were along with St Paul, as they joined in the salutation of that church, 1 Cor. xvi. 19; and because, secondly, the history does not allow us to suppose, that between the time of their becoming acquainted with St Paul, and the time of St Paul's writing to the Corinthians, Aquila and Priscilla could have gone to Rome, so as to have been saluted in an epistle to that city; and then come back to St Paul at Ephesus, so as to be joined with him in saluting the church of Corinth. As it is, all things are consistent. The Epistle to the Romans is posteriour even to the Second Epistle to the Corinthians; because it speaks of a contribution in Achaia being completed, which the Second Epistle to the Corinthians, chap. viii, is only soliciting. It is sufficiently therefore posteriour to the First Epistle to the Corinthians, to allow time in the interval for Aquila and Priscilla's return from Ephesus to Rome.

Before we dismiss these two persons, we may take notice of the terms of commendation in which St Paul describes them, and of the agreement of that encomium with the histo

ry.

'My helpers in Christ Jesus, who have for my life laid down their necks; unto whom not only I give thanks, but also all the churches of the Gentiles.' In the eighteenth chapter of the Acts, we are informed that Aquila and Priscilla were

Jews; that St Paul first met with them at Corinth; that for some time he abode in the same house with them; that St Paul's contention at Corinth was with the unbelieving Jews, who at first 'opposed and blasphemed, and afterwards with one accord raised an insurrection against him;' that Aquila and Priscilla adhered, we may conclude, to St Paul throughout this whole contest; for, when he left the city, they went with him, Acts xviii. 18. Under these circumstances, it is highly probable that they should be involved in the dangers and persecutions which St Paul underwent from the Jews, being themselves Jews; and, by adhering to St Paul in this dispute, deserters, as they would be accounted, of the Jewish cause. Further, as they, though Jews, were assisting to St Paul in preaching to the Gentiles at Corinth, they had taken a decided part in the great controversy of that day, the admission of the Gentiles to a parity of religious situation with the Jews. For this conduct alone, if there was no other reason, they may seem to have been entitled to 'thanks from the churches of the Gentiles.' They were Jews taking part with the Gentiles. Yet is all this so indirectly intimated, or rather so much of it left to inference, in the account given in the Acts, that I do not think it probable that a forger either could or would have drawn his representation from thence; and still less probable do I think that, without having seen the Acts, he could, by mere accident, and without truth for his guide, have delivered a representation so conformable to the circumstances there recorded.

The two congruities last adduced depended upon the time, the two following regard the place, of the epistle.

1. Chap. xvi. 23. 'Erastus, the chamberlain of the city, saluteth you'-of what city? We have seen, that is, we have inferred from circumstances found in the epistle, compared with circumstances found in the Acts of the Apostles, and in the two Epistles to the Corinthians, that our epistle was written during St Paul's second visit to the peninsula of Greece. Again, as St Paul, in his epistle to the church of Corinth, 1.Cor. xvi. 3, speaks of a collection going on in that city, and of his desire that it might be ready against he came thither; and as in this epistle he speaks of that collection being ready, it follows that the epistle was written either whilst he was at Corinth, or after he had been there. Thirdly, since St Paul speaks in this epistle of his journey to Jerusalem, as about instantly to take place;

VOL. IV.

4

and as we learn, Acts xx. 3, that his design and attempt was to sail upon that journey immediately from Greece, properly so called, i. e. as distinguished from Macedonia; it is probable that he was in this country when he wrote the epistle, in which he speaks of himself as upon the eve of setting out. If in Greece, he was most likely at Corinth; for the two Epistles to the Corinthians show that the principal end of his coming into Greece was to visit that city, where he had founded a church. Certainly we know no place in Greece in which his presence was so probable: at least, the placing of him at Corinth satisfies every circumstance. Now that Erastus was an inhabitant of Corinth, or had some connexion with Corinth, is rendered a fair subject of presumption, by that which is accidentally said of him in the Second Epistle to Timothy, chap. iii. 20. Erastus abode at Corinth. St Paul complains of his solitude, and is telling Timothy what was become of his companions : 'Erastus abode at Corinth; but Trophimus have I left at Miletum, sick.' Erastus was one of those who had attended St Paul in his travels, Acts xix. 22; and when those travels had, upon some occasion, brought our apostle and his train to Corinth, Erastus staid there, for no reason so probable as that it was his home. I allow that this coincidence is not so precise as some others, yet I think it too clear to be produced by accident; for, of the many places which this same epistle has assigned to different. persons, and the innumerable others which it might have mentioned, how came it to fix upon Corinth for Erastus? And, as far as it is a coincidence, it is certainly undesigned on the part of the author of the Epistle to the Romans: because he has not told us of what city Erastus was the chamberlain : or, which is the same thing, from what city the epistle was written, the setting forth of which was absolutely necessary to the display of the coincidence, if any such display had been thought of: nor could the author of the Epistle to Timothy leave Erastus at Corinth, from any thing he might have read in the Epistle to the Romans, because Corinth is no where in that epistle mentioned, either by name or description.

2. Chap. xvi. 1-3. 'I commend unto you Phoebe, our sister, which is a servant of the church which is at Cenchrea, that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you; for she hath been a succourer of many, and of myself also,' Cen

chrea adjoined to Corinth; St Paul, therefore, at the time of writing the letter, was in the neighbourhood of the woman whom he thus recommends. But, further, that St Paul before this had been at Cenchrea itself, appears from the eighteenth chapter of the Acts; and appears by a circumstance as incidental, and as unlike design, as any that can be imagined. Paul after this tarried there (viz. at Corinth) yet a good.while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila, having shorn his head in Cenchrea, for he had a vow.' xviii. 18. The shaving of the head denoted the expiration of the Nazaritic vow. The historian, therefore, by the mention of this circumstance, virtually tells us that St Paul's vow was expired before he set forward upon his voyage, having deferred probably his departure until he should be released from the restrictions under which his vow laid him. Shall we say that the author of the Acts of the Apostles feigned this anecdote of St. Paul, at Cenchrea, because he had read in the Epistle to the Romans that 'Phœbe, a servant of the church of Cenchrea, had been a succourer of many, and of him also?' or shall we say that the author of the Epistle to the Romans, out of his own imagination, created Phœbe "a servant of the church at Cenchrea, because he read in the Acts of the Apostles that Paul had 'shorn his head' in that place?

No. III.

Chap. i. 13. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, but was let hitherto, that I might have some fruit among you also, even as among other Gentiles.' Again, xv. 23, 24. 'But now having no more place in these parts, and having a great desire these many years (rona, oftentimes) to come unto you, whensoever I take my journey into Spain I will come to you; for I trust to see you in my journey, and to be brought on my way thitherward by you: but now I go up unto Jerusalem, to minister to the saints. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.'

With these passages compare Acts xix. 21. After these things were ended (viz. at Ephesus), Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to

go to Jerusalem; saying, After I have been there, I must also see Rome.'

Let it be observed that our epistle purports to have been written at the conclusion of St Paul's second journey into Greece; that the quotation from the Acts contains words said to have been spoken by St Paul at Ephesus, some time before he set forwards upon that journey. Now I contend that it is impossible that two independent fictions should have attributed to St Paul the same purpose, especially a purpose so specific and particular as this, which was not merely a general design of visiting Rome, but a design of visiting Rome after he had passed through Macedonia and Achaia, and after he had performed a voyage from these countries to Jerusalem. The conformity between the history and the epistle is perfect. In the first quotation from the epistle, we find that a design of visiting Rome had long dwelt in the apostle's mind: in the quotation from the Acts, we find that design expressed a considerable time before the epistle was written. În the history we find that the plan which St Paul had formed, was to pass through Macedonia and Achaia; after that to go to Jerusalem; and, when he had finished his visit there, to sail for Rome. When the epistle was written, he had executed so much of his plan, as to have passed through Macedonia and Achaia; and was preparing to pursue the remainder of it, by speedily setting out towards Jerusalem and in this point of his travels he tells his friends at Rome, that, when he had completed the business which carried him to Jerusalem, he would come to them. Secondly, I say that the very inspection of the passages will satisfy us that they were not made up from one another.

'Whensoever I take my journey into Spain, I will come to you; for I trust to see you in my journey, and to be brought on my way thitherward by you: but now I go up to Jerusalem, to minister to the saints. When, therefore, I have performed this, and have sealed to them this fruit, I will come by you into Spain.'-This from the epistle.

'Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem; saying, after I have been there, I must also see Rome.'-This from the Acts. If the passage in the epistle was taken from that, in the Acts, why was Spain put in? If the passage in the Acts was taken from that in the epistle, why was Spain left out? If the two passages were unknown to each other, nothing can