a speech ascribed to St. Paul, he would so far have imitated his original, as to have introduced his quotation in the same manner; that is, he would have given to Epimenides the title which he saw there given to Aratus. The other side of the alternative is, that the history took the hint from the epistle. But that the author of the Acts of the Apostles had not the Epistle to Titus before him, at least that he did not use it as one of the documents or materials of his narrative, is rendered nearly certain by the observation that the name of Titus does not once occur in his book.

It is well known, and was remarked by St. Jerome, that the apophthegm in the fifteenth chapter of the Corinthians, "Evil communications corrupt good manners," is an Iambic of Menander's:

Φθείρεσιν ηθη χρησθ' ὁμιλιαι κακαι.

Here we have another unaffected instance of the same turn and habit of composition. Probably there are some hitherto unnoticed; and more, which the loss of the original authors renders impossible to be now ascertained.

No. II.

There exists a visible affinity between the Epistle to Titus and the First Epistle to Timothy. Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for, in those whom they should appoint to offices in the church; and the ingredients ofthis description are in both letters nearly the same. Timothy and Titus are likewise cautioned against the same prevailing corruptions, and in particular, against the same misdirection of their cares and studies. This affinity obtains, not only in the subject of the letters, which, from the similarity of situation in the persons to whom they were addressed, might be expected to be somewhat alike, but extends, in a great variety of instances, to the phrases and expressions. The writer accosts his two friends with the same salutation, and passes on to the business of his letter by the same transition.

"Unto Timothy, my own son in the faith: Grace, mercy, and peace from God our Father

and Jesus Christ our Lord. As I besought

Y

thee to abide still at Ephesus, when I went into Macedonia," &c. 1 Tim. chap. i. 2, 3.

"To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. For this cause left I thee in Crete.” Tit. chap. i. 4, 5.

66

If Timothy was not to "give heed to fables and endless genealogies, which minister questions," (1 Tim. chap. i. 4. ;) Titus also was to avoid foolish questions, and genealogies, and contentions," (chap. iii. 9;) and was to “rebuke them sharply, not giving heed to Jewish fables." (chap. i. 14.) If Timothy was to be a pattern (ruños), (1 Tim. chap. iv. 12;) so was Titus, (chap. ii. 7.) If Timothy was to "let no man despise his youth," (1 Tim. chap. iv .12;) Titus also was to "let no man despise him," (chap. ii. 15.) This verbal consent is also observable in some very peculiar expressions, which have no relation to the particular character of Timothy or Titus.

1

The phrase, "it is a faithful saying" (z. σros o λoyos), made use of to preface some sentence upon which the writer lays a more than ordinary stress, occurs three times in the First Epistle to Timothy, once in the Second,

and once in the epistle before us, and in no other part of St. Paul's writings; and it is remarkable that these three epistles were probably all written towards the conclusion of his life; and that they are the only epistles which were written after his first imprisonment at Rome.

The same observation belongs to another singularity of expression, and that is in the epithet "sound" (vyraivar), as applied to words or doctrine. It is thus used, twice in the First Epistle to Timothy, twice in the Second, and three times in the Epistle to Titus, beside two cognate expressions, ya νοντας τη πιστεί and λογον υγιη ; and it is found, in the same sense, in no other part of the New Testament.

The phrase," God our Saviour," stands in nearly the same predicament. It is repeated three times in the First Epistle to Timothy, as many in the Epistle to Titus, and in no other book of the New Testament occurs at all, except once in the Epistle of Jude.

Similar terms, intermixed indeed with others, are employed in the two epistles, in enumerating the qualifications required in those who should be advanced to stations of authority in the church.

" A bishop must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous ; one that ruleth well his own house, having his children in subjection with all gravity*." 1 Tim. chap. iii. 2—4.

“If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly. For a bishop must be blameless, as the steward of God ; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate.” Titus, chap. i. 6-8.

The most natural account which can be given of these resemblances, is to suppose that the two epistles were written nearly at

* « Δει εν τον επίσκοπον ανεπίληπτον είναι, μιας γυναικος ανδρα, νηφάλιον, σωφρονα, κόσμιον, φιλοξένον, διδακτικον, μη παροινον, μη πλήκτην, μη αισχροκερδη αλλ' επιεική, άμαχον, αφιλαργυρον τε ιδιο οίκο καλως προϊσταμενον, τεκνα έχοντα εν ὑποταγή μετα πάσης σεμνότητος.

ተ Ει τις εστιν ανεγκλητος, μιας γυναικος ανήρ, τεκνα έχων πιστα, μη εν κατηγορία ασωτίας, η ανυποτακτα. Δεί γαρ τον επίσκοπον ανεγκλητον είναι, ὡς Θεου οικονομον, μη αυθαδή, μη οργίλον, μη παροινον, μη πλήκτην, μη αισχροκερδη αλλα φι λόξενον, φιλάγαθον, σωφρονα, δίκαιον, όσιον, εγκρατη.”