Tischendorf,—the illustrious discoverer and champion of Codex א, and who is accustomed to appeal triumphantly to its omission of the words ἐν Ἐφέσῳ as _the other_ conclusive proof of the trustworthiness of its text,—may be presumed to be the most able advocate it is likely to meet with, as well as the man best acquainted with what is to be urged in its support. From him, we learn that the evidence for the omission of the words in question is as follows:—“In the beginning of the Epistle to the Ephesians we read, ‘to the saints which are at Ephesus;’ but Marcion (A.D. 130-140), did not find the words ‘at Ephesus’ in his copy. The same is true of Origen (A.D. 185-254); and Basil the Great (who died A.D. 379), affirmed that those words were wanting in _old_ copies. And this omission accords very well with the encyclical or general character of the Epistle. At the present day, our ancient Greek MSS., and all ancient Versions, contain the words ‘at Ephesus;’ yea (_sic_), even Jerome knew no copy with a different reading. Now, only the Sinaitic and the Vatican correspond with the _old_ copies of Basil, and those of Origen and Marcion.”(152)—This then is the sum of the evidence. Proceed we to examine it somewhat in detail. (1) And first, I take leave to point out that the learned writer is absolutely without authority for his assertion that “Marcion _did not find_ the words ἐν Ἐφέσῳ in his copy” of S. Paul’s Epistle to the Ephesians. Tischendorf’s one pretence for saying so is Tertullian’s statement that certain heretics, (Marcion he specifies by name,) had given to S. Paul’s “Epistle to the Ephesians” the unauthorized title of “Epistle _to the Laodiceans_.”(153) This, (argues Tischendorf,) Marcion could not have done had he found ἐν Ἐφέσῳ in the first verse.(154) But the proposed inference is clearly invalid. For, with what show of reason can Marcion,—whom Tertullian taxes with having dared “_titulum interpolare_” in the case of S. Paul’s “Epistle to the Ephesians,”—be _therefore_, assumed to have read the first verse differently from ourselves? Rather is the directly opposite inference suggested by the very language in which Tertullian (who was all but the contemporary of Marcion) alludes to the circumstance.(155)