Out of the long quotation from the Ephesians, take away the parentheses, and you have left a sentence almost in terms the same as the short quotation from the Colossians. The resemblance is more visible in the original than in our translation; for what is rendered in one place," the working," and in another the " operation," is the same Greek term evepyeta: in one place it is, τους πιστεύοντας κατα την ενέργειαν; in the other, dia τng LOTEWS The eveрyetag. Here, therefore, we have the same sentiment, and 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. iv. 2-4. "With all lowliness and meekness, with long-suffering, 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."+

Colos. 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

του Θεού του εγείραντος αυτόν εκ των νεκρων. Και ύμας νεκρους οντας εν τοις παραπτώμασι και της ακρο βυστία της σαρκος ύμων, συνεζωοποίησε συν αντῳ. Vide Locke in loc."

+ Ephes. iv. 24. Μετα πάσης ταπεινοφροσυνης και πραότητος, μετα μακροθυμίας, ανεχομενοι αλλη λων εν αγαπη σπουδάζοντες τηρείν την ενοτητα του πνεύπατος εν τω συνδεσμο της ειρήνης. Εν σωμα και ἐν πνεύμα, καθώς και εκλήθητε εν μια ελπίδι της κλεί σεως ύμων.

of God rule in your hearts, to the which also ye are called in one body."

In these two quotations the words ταπεινοφροσύνη, πραστης, μακροθυμία, ανεχομενοι αλλήκων, occur in exactly the same order: αγαπη is also found in both, but in a different connexion : συνδεσμος της ειρήνης answers to συνδεσμος της τελειότητος : εκλήθητε εν ένι σωματι το ἐν σώμα καθώς και εκλήθητε εν μια ελπίδι: yet is this similitude found in the midst of sentences otherwise very different.

Ephes. iv. 16. "From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body."+

Colos. ii. 19. " From which all the body. by joints and bands, having nourishment ministered and knit together, increaseth with the increase of God."

In these quotations are read εξ οὗ παν το σωμα συμβιβαζόμενον in both places : επιχορηγούμενον 20swering to επιχορηγίας: δια των άφων το δια πάσης άφης: αύξει την αυξησιν το ποιείται την αυξησιν : and yet the sentences are considerably diversified in other parts.

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

* Colos. iii. 12-15. Ενδύσασθε ουν ώς εκλεκτοί τον Θεου άγιοι και ηγαπημένοι, σπλαγχνα οικτιρμών, χρηστότητα, ταπεινοφροσύνην, πραότητα, μακροθυ μιαν ανεχομενοι αλλήλων, και χαριζόμενοι αυτοις, σαν τις προς τινα εχη μομφήν καθώς και ὁ Χριστός εχαρισατο ύμιν, ούτω και υμεις επι πασι δε τουτοις την αγάπην, ήτις εστι συνδεσμος της τελειότητος" και ἡ ειρήνη του Θεου βραβευετω εν ταις καρδίαις ύμων, εις ή και εκλήθητε εν ένι σωματι.

+ Ephes. iv. 16. Εξ οὗ παν το σώμα συναρμολο γουμένον και συμβιβαζόμενον δια πάσης άφης της επι χορηγίας κατ' ενέργειαν εν μετρῳ ἑνος έκαστου μετ ρους την αυξησιν του σώματος ποιείται.

- Colos. ii. 19. Εξ οὗ παν το σωμα δια των άφων και συνδέσμων επιχορηγούμενον και συμβιβαζομενον, αύξει την αυξησιν του Θεου.

4 Eph. iv. 32. Γίνεσθε δε εις αλλήλους χρηστοι,

Colos. iii. 13. “ 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 Χριστῳ) 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. iv. 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, iii. 9, 10. " Seeing that ye have put off the old man with his deeds, and have put on the new man, which 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 farther 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

ευσπλαγχνοι, χαριζόμενοι ἑαυτοις, καθώς και ο Θεος εν Χριστῷ εχαρισατο ύμιν.

• Colos. iii. 13. Ανεχόμενοι αλλήλων, και χαριζομεν ναι ἑαυτοις, εαν τις προς τινα εχη μομφήν καθώς και ὁ Χριστος εχαρίσατο ύμιν, ούτω και ύμεις.

+ Eph. iv. 22-24. Αποθεσθαι ὑμας κατά την προ τέραν αναστροφήν, τον παλαιον άνθρωπον τον φθει ρομένον κατά τας επιθυμίας της απάτης" ανανεούσθαι δε τῷ πνεύματι του νοος ύμων, και ενδύσασθαι τον και νον άνθρωπον, τον κατά Θεόν κτισθέντα εν δικαιοσυνη και όσιότητι της αλήθειας.

1 Colos. iii. 9, 10. Απεκδυσαμενοι τον παλαιον αν θρωπον συν ταις πράξεσιν αυτού και ενδυσάμενοι τον νέον, τον ανακαινούμενον εις επίγνωσιν κατ' εικόνα του κτίσαντος αυτόν.

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. v. 6-8. "Because of these things cometh the wrath of God upon the children of dis obedience: be not ye therefore partakers with them: for ye were sometimes darkness, but now are ye light in the Lord; walk as children of light."+

Colos. iii. 6-8. "For which things' sake the wrath of God cometh on the children of disobedi ence; 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; the other half, viz. the admonition to quit their former conversation, in words entirely different. Ephes. v. 15, 16. "See then that ye walk circum

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 sentencé under a different form: thus, in the quotations under our eye, the new man is καινός ανθροπος in the Ephesians, and Tov veov in the Colossians: but then it is because тov kalvov is used in the next word, ανακαινούμενον.

+ Eph. v. 6-8. Δια ταύτα γαρ έρχεται η οργε τον Θεου επι τους νιους της απείθειας. Μη ουν γίνεσθε συμμετοχοι αυτων. Ητε γαρ ποτε σκότος, νυν δε φως εν Κυρίω ώς τεκνα φωτος περιπατείτε.

* Col. iii. 6-8. Δι' & ερχεται ἡ οργή του Θεού επι τους νιους της απείθειας εν οἷς και ύμεις περιεπάτη σατε ποτέ, ότε έζητε εν αυτοίς. Νύν δε αποθεσθε και ύμεις τα παντα.

spectly; not as fools, but as wise, redeeming the time."

Colos, iv. 5. “ Walk in wisdom towards them that are without, redeeming the time."+

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This is another example of that mixture which we remarked of sameness and variety in the language of one writer. “ Redeeming the time” (εξαγοραζομένοι τον καιρον), is a literal repetition. “ Walk not as fools, but as wise” (περιπατείτε μη ώς άσοφοι, αλλ' ὡς σου φοι), answers exactly in sense, and nearly in terms, to “ walk in wisdom" (εν σοφια περιπατείτε). Περιπα τείτε ακριβώς is a very different phrase, but is in tended to convey precisely the same idea as περιπα τείτε 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," προς τους εξω. " Walk correctly, redeeming the time," i. e. suiting yourselves to the difficulty and ticklishness of the times in which we live," because the days are evil."

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that utEphes. vi. 19, 20. “ And (praying) for me, terance may be given unto me, that I may open my mouth boldly to make known the mystery of the gos pel, for which I am an ambassador in bonds, that therein I may speak boldly, as I ought to speak."

Colos. 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."

* Eph. v. 15, 16. Βλέπετε ουν πως ακριβώς περιπα τείτε μη ώς άσοφοι, αλλ' ὡς σοφοι, εξαγοραζόμενοι

τον καιρόν.

+ Col. iv. 5. Εν σοφίᾳ περιπατείτε προς τους εξω, τον καιρον εξαγοραζόμενοι.

1 Εph. vi. 19, 20. Και ύπερ εμον, ίνα μοι δοθείη λόγος εν ανοίξει του στόματος μου εν παρρησια, γνώ είσαι το μυστηριον του ευαγγελιου, ύπερ οὐ πρεσβεύω εν άλυσει, ίνα εν αυτώ παρρησιασωμαι, ώς δει με λα λησαι.

§ Col. iv. 3, 4. Προσευχομενοι άμα και περί ήμων, ἕνα ὁ Θεός ανοιξη ήμιν θύραν του λόγου, λαλήσαι το