*

nearly in the same words; but, in the Ephesians, twice broken or interrupted by incidental thoughts, which St Paul, as his manner was, enlarges upon by the way, and then returns to the thread of his discourse. It is interrupted the first time by a view which breaks in upon his mind of the exaltation of Christ; and the second time by a description of heathen depravity. I have only to remark that Griesbach, in his very accurate edition, gives the parentheses very nearly in the same manner in which they are here placed; and that without any respect to the comparison which we are proposing.

Ephes. ch. iv. 2-4. 'With all lowliness and meekness with long-sufferings, forbearing one another in love; endeavouring to keep the unity of the spirit, in the bond of peace. There is one body and one spirit, even as ye are called in one hope of your calling.'t

Colos. ch. iii. 12-15. 'Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving one another; if any man have a quarrel against any, even as Christ forgave you, so also do ye: and, above all these things, put on charity, which is the bond of perfectness; and let the peace of God rule in your hearts, to the which also ye are called in one body.'+

In these two quotations the words ταπεινοφροσύνη, πραότης, μακροθυμία, ανεχομενοι αλλήλων, occur in exactly the same order; αγαπη is also found in both, but in a different connexion: ourdeoμos tus pavas answers to συνδεσμος της τελειοτητος: εκλήθητε εν ένι σωματι to ἓν σωμα καθως και εκλήθητε εν μια ελπιδι: yet is this similitude found in the midst of sentences otherwise very different.

Ephes. ch. iv. 16. From whom the whole body fitly joined together, and compacted by that which every joint supplieth,

* Vide Locke, in loc.

† Ephes. ch. iv. 2-4.

Μετα πάσης ταπεινοφροσυνης και πραότητος, μετά μακροθυμίας, ανεχομενοι αλλήλων εν αγαπη· σπουδαζόντες τηρείν την ενότητα του πνεύματος εν τῷ σύνδεσμο της ειρήνης. Εν σωμα και εν πνευμα, καθως και εκλήθητε εν μια ελπίδι της κλήσεως ύμων.

Colos. ch. iii. 12-15. Ενδύσασθε ουν ώς εκλεκτοι του Θεου άγιοι και ηγαπημενοι, σπλαγχνα οικτιρμών, χρηςότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν ανεχομενοι αλλήλων, και χαριζόμενοι ἑαυτοις, εαν τις προς τινα εχη μομφην καθως και ὁ Χρισος εχαρίσατο ὑμιν, ούτω και υμεις επι πασι δε τουτοις την αγάπην, ήτις εσι συνδεσμος της τελειότητος· και η ειρήνη του Θεου βραβευετω εν ταις καρδίαις ύμων, ως ἣν και εκλήθητε εν ένι σωματι.

according to the effectual working in the measure of every part, maketh increase of the body.'

2*

Colos. ch. ii. 19. From which all the body, by joints and bands, having nourishment ministered and knit together, increaseth with the increase of God.'t

In these quotations are read εξ ου παν το σωμα συμβιβαζομενον in both places, επιχορηγούμενον answering to επιχορηγίας: δια των άφων to δια πάσης άφης: αύξει την αύξησιν το ποιείται την αυξησιν : and yet the sentences are considerably diversified in other parts.

Ephes. ch. iv. 32. And be kind one to another, tenderhearted, forgiving one another, even as God, for Christ's sake, hath forgiven you.'‡

Colos. ch. iii. 13. เ Forbearing one another, and forgiving one another; if any man have a quarrel against any, even as Christ forgave you, so also do ye.' §

Here we have forgiving one another, even as God, for Christ's sake (εν Χρισῳ), hath forgiven you, in the first quotation, substantially repeated in the second. But in the second the sentence is broken by the interposition of a new clause, if any man have a quarrel against any :' and the latter part is a little varied; instead of 'God in Christ,' it is 'Christ hath forgiven you.'

Ephes. ch. iy. 22-24. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind; and that ye put on the new man, which, after God, is created in righteousness and true holiness.'

Colos. ch. iii. 9, 10. Seeing that ye have put off the old man with his deeds, and have put on the new man, which

* Ephes. ch. iv. 16. Εξ ου παν το σωμα συναρμολογουμενον και συμβιβαζόμενον δια πάσης άφης της επιχορηγίας, κατ' ενέργειαν εν μετρῳ ἑνος έκαςου μέρους την αύξησιν του σώματος ποιείται.

t Colos. ch. ii. 19. Εξ ου παν το σωμα δια των αφων και συνδέσμων επιχορηγουμενον και συμβιβαζόμενον, αύξει την αύξησιν του Θεου.

* Ephes. ch. iv. 32. Γινεσθε δε εις αλλήλους χρησοι, ευσπλαγχνοι, χαριζόμενοι ἑαυτοις, καθως και ὁ Θεος εν Χρισῳ εχαρισατο ὑμιν.

§ Colos. ch. iii. 13. Ανεχομενοι αλλήλων, καὶ χαριζόμενοι ἑαυτοις, εαν τις προς τινα εχη μομφην καθως και ὁ Χρισος εχαρίσατο ύμιν, ουτω και υμεις.

Η Ephes. ch. iv. 2224. Αποθεσθαι ὑμας κατα την προτέραν ανατροφήν, τον παλαιον άνθρωπον τον φθειρομενον κατα τας επιθυμίας της απάτης ανανεουσθαι δε τῷ πνευματι τε νοος ὑμων, και ενδύσασθαι τον καινον ανθρωπον, τον κατα Θεον κτισθεντά εν δικαιοσυνη και όσιοτητι της αληθ αληθειας.

is renewed in knowledge, after the image of him that created him.'*

In these quotations, 'putting off the old man, and putting on the new, appears in both. The idea is further explained by calling it a renewal; in the one, 'renewed in the spirit of your mind;' in the other, 'renewed in knowledge.' In both, the new man is said to be formed according to the same model; in the one, he is, 'after God created in righteousness and true holiness;' in the other, he is renewed after the image of him that created him.' In a word, it is the same person writing upon a kindred subject, with the terms and ideas which he had before employed still floating in his memory.'†

Ephes. ch. v. 6-8. Because of these things comeih the wrath of God upon the children of disobedience: be not ye therefore partakers with them; for ye were sometimes darkness, but now are ye light in the Lord; walk therefore as children of light.'‡

Colos. ch. iii. 6-8. For which things' sake the wrath of God cometh on the children of disobedience; in the which ye also walked some time, when ye lived in them; but now ye also put off all these.'

These verses afford a specimen of that partial resemblance which is only to be met with when no imitation is designed, when no studied recollection is employed, but when the mind, exercised upon the same subject, is left to the spontaneous return of such terms and phrases, as, having been used before, may happen to present themselves again. The sentiment of both passages is throughout alike; half of that sentiment, the denunciation of God's wrath, is expressed in identical words;

* Colos. ch. iii. 9, 10. Απεκδυσαμενοι τον παλαιον άνθρωπον συν ταις πράξεσιν αυτου και ενδυσάμενοι τον νεον, τον ανακαινούμενον εις επίγνωσιν κατ' εικόνα του

κτίσαντος αυτόν.

† In these comparisons, we often perceive the reason, why the writer, though expressing the same idea, uses a different term; namely, because the term before used is employed in the sentence under a different form: Thus, in the quotations under our eye, the new man is xxvos avopamos, in the Ephesians, and TOV veov in the Colossians; but then it is because Tov nov is used in the next word, avanaivouμevov.

Ephes. ch. v. 6-8. Δαι ταυτα γαρ ερχεται η οργή του Θεου επι τους ύιους της απείθειας. Μη ουν γίνεσθε συμμετοχοι αυτων. Ητε γαρ ποτε σκοτος, νυν δε φως εν Κυρίῳ· ὡς τεκνα φωτος περιπατείτε.

s Colos. ch. iii. 6-8. Δι & ερχεται ἡ οργη του Θεου επι τους ύιους της απείθειας εν όις και ύμεις περιεπατήσατε ποτέ, ότε εζητε εν αυτοίς. Νυνι δε αποθεσθε και ύμεις τα παντα.

the other half, viz. the admonition to quit their former conversation; in words entirely different.

Ephes. ch. v. 15, 16. See then that ye walk circumspectly; not as fools, but as wise, redeeming the time.'*

Colos. ch. iv. 5. Walk in wisdom towards them that are without, redeeming the time.'t

This is another example of that mixture which we remarked of sameness and variety in the language of one writer. 'Redeeming the time,' (ayopaμevo Tov pov) is a literal repetition. 'Walk not as fools, but as wise,' (parute un as aσopol ama's σpo) answers exactly in sense, and nearly in terms, to walk in wisdom (εν σοφίᾳ περιπατείτε). Περιπατείτε ακριβως is a very different phrase, but is intended to convey precisely the same idea as περιπατείτε προς τους εξω. Ακριβως is not well rendered circumspectly.' It means what in modern speech we should call 'correctly;' and when we advise a person to behave correctly, our advice is always given with a reference to 'the opinion of others,' pos Tous Walk correctly, redeeming the προς τους έξω: time,' i. e. suiting yourselves to the difficulty and ticklishness of the times in which we live, 'because the days are evil.'

،

Ephes. ch. vi. 19, 20. And (praying) for me, that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel, for which I am an ambassador in bonds, that therein I may speak boldly, as I ought to speak.'‡

Colos. ch. iv. 3, 4. Withal praying also for us, that God would open unto us a door of utterance to speak the mystery of Christ, for which I am also in bonds, that I may make it manifest as I ought to speak.'!

In these quotations, the phrase 'as I ought to speak' (o's du sano), the words utterance' (2005), mystery' (MUSTUPION) 'open' (ava and avo) are the same. 'To make known the mystery of the Gospel,' (vops to vorno) answers to

ΤΟ

* Ephes. ch. v. 15, 16. Βλέπετε ουν πως ακριβως περιπατείτε μη ως ασοφοί, αλλ' ὡς σοφοί, εξαγοραζόμενοι τον καιρον.

+ Colos. ch. iv. 5. Εν σοφια περιπατείτε προς τους έξω, τον καιρον εξαγοραζόμενοι. * Ephes. ch. vi. 19, 20. Και ὑπερ εμου, ἵνα μοι δοθείη λόγος εν ανοίξει του σώματος μου εν παρρησια, γνωρισαι το μυςήριον του ευαγγελίου, ὑπερ ου πρεσβεύω εν άλυσει, ἵνα εν αυτῷ παρρησιασωμαι, ως δει με λαλήσαι.

§ Colos. ch. iv. 3, 4. Προσευχομενοι ἅμα και περι ἡμῶν, ἵνα ο Θεος ανοιξη ἡμιν θυραν του λόγου, λαλήσαι το μοςήριον του Χρισου δι ὁ και δεδεμαι, ἵνα φανερωσω αυτό, ως δει με λαλήσαι.

'make it manifest' (iva parepwow auto); 'for which I am an ambassador in bonds' (Uep ou pouw ev uc), to 'for which I am also in bonds,' (di i nas desqual). ó бебемаь).

εν

Ephes. ch. v. 22. Wives, submit yourselves to your own husbands, as unto the Lord, for the husband is the head of the wife, even as Christ is the head of the church, and he is the saviour of the body. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself; for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church; for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and his mother, and be joined unto his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the church. Nevertheless, let every one of you in particular, so love his wife even as himself; and the wife see that she reverence her husband. Children, obey your parents in the Lord, for this is right. Honour thy father and thy mother (which is the first commandment with promise), that it may be well with thee, and that thou mayest live long on the earth. And, ye fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye service, as men pleasers, but as the servants of Christ, doing the will of God from the heart, with good will doing service, as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening; knowing that your master also is in heaven, neither is there respect of persons with him.'*

Ephes. ch. v. 22. Αι γυναίκες, τοις ιδίοις ανδρασιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ.