both places they are immediately followed by the mention of the mystery, which was the great subject of his preaching. Ephes. ch. v, 19, "In psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord."* Colos. ch. iii, 16, "In psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." Ephes. ch. vi, 22, "Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts."+ Colos. ch. iv, 8, "Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts."S In these examples, we do not perceive a cento of phrases gathered from one composition, and strung together in the other; but the occasional occurrence of the same expression to a mind a second time revolving the same ideas. 2. Whoever writes two letters, or two discourses, nearly upon the same subject, and at no great distance of time, but without any express recollection of what he had written before, will find himself repeating some sentences, in the very order of the words in which he had already used them: but he will more frequently find himself employing some principal terms, with the order inadvertently changed, or with the order disturbed by the intermixture of other words and phrases expressive of ideas rising up at the time: or in many instances repeating not single words, nor yet whole sentences, but parts and fragments of sentences. Of all these varieties the examination of our two Epistles will furnish plain examples; and I should rely upon this class of instances more than upon the last; because, although an impostor might transcribe into a forgery entire sentences and phrases, yet the dislocation of words, the partial recollection of phrases and sentences, the intermixture of new terms and new ideas with terms and ideas before used, which will appear in the examples that follow, and which are the natural properties of writings produced under the circumstances in which these Epistles are repre Eph. ch. v, 19. Ψαλμοις και ὕμνοις, και ῳδαις πνευματικαίς, άδοντες και ψάλλοντες εν τη καρδια ὑμῶν τῷ Κυρίῳ. + Col. ch. iii, 16. Ψαλμοις, και ὕμνοις, και ῳδαις πνευματικαίς, εν χαρίτι άδοντες εν τη καρδιά ύμων τῷ Κυρίῳ. † Eph. ch. vi, 22. Οι επέμψα προς ύμας εις αυτο τετο, ίνα γνωτε τα περι ήμων, και παρακαλέση τας καρδίας ὑμων. § Col. ch. iv, 8. Οι επεμψα προς ύμας εις αυτο τετο, ίνα γνῳ τα περί ύμων, και παρακαλέση τας καρδίας ύμων. sented to have been composed-would not, I think, have occurred to the invention of a forger; nor, if they had occurred, would they have been so easily executed. This studied variation was a refinement in forgery which I believe did not exist; or, if we can suppose it to have been practised in the instances adduced below, why, it may be asked, was not the same art exercised upon those which we have collected in the preceding class? Ephes. ch. i, 19; ch. ii, 5, " To us-ward, who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead (and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet: and gave him to be the head over all things, to the church, which is his body, the fulness of him that filleth all in all); and you hath he quickened, who were dead in trespasses and sins (wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience; among whom also we all had our conversation, in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewithal he loved us), even when we were dead in sins, hath quickened us together with Christ."* Colos. ch. ii, 12, 13, "Through the faith of the operation. of God, who hath raised him from the dead: and you, being dead in your sins and the uncircumcision of the flesh, hath he quickened together with him."† 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 * Eph. ch. i, 19, 20; ii, 1, 5. Τους πιστεύοντας κατα την ενεργειαν του κράτους της ισχυος αυτού, ἣν ενήργησεν εν τῷ Χριστῷ, εγειρας αυτόν εκ νεκραν και εκάθισεν εν δεξια αυτού εν τοις επουρανίοις· —και ύμας οντας νέκρους τοις παραπτωματι και ταις αμαρτιαις– —και οντας ἡμας νεκρους τοις παραπτωμασι, συνεζωοποίησε τῷ Χριστῷ. † Col. ch. ii, 12, 13. Δια της πιστεως της ενέργειας του Θεου του εγεις αυτος αυτόν εκ των νεκρων. Και μας νεκρους όντας εν τοις παραπτώμασι και τη ακροβυστία της σαρκος ύμων, συνεζωοποίησε συν αυτῳ. in another the "operation," is the same Greek term: in one place it is, τους πιστεύοντας κατά την ενέργεια»; in the other, δια της πίστεως της ενέργειας. 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. ch. 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.”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 (lowliness, or humbleness of mind), πραότης (meehness), μακροθυμία (long-suf fering ), ανεχομενος αλληλων (forbearing one another), occur exactly in the same order; αγαπη (love, or charity) is also found in both, but in a different connexion; σύνδεσμος της ειρηνης (bond of peace), answers to συνδεσμος της τελειότητος (bond of perfectness), εκλήθητε εν ένι σωματι (ye are called in one body to ἐν σωμα καθώς και εκλήθητε εν μια ελπίδι (one body, even as ye are called in * Vide Locke in loc. † Eph. ch. iv, 2–4. Μετα πασης ταπεινοφροσύνης και πραότητος, μετα μακροθυμίας, ανεχομενοι αλλήλων εν αγαπη σπουδάζοντες τηρειν την ενότητα του πνέματος εν τῷ συνδεσμῳ της ειρηνης. Εν ἐν σωμα και πνεύμα, καθώς και εκλήθητε εν μια ελπιδι της κλήσεως ύμων. + Col. ch. iii, 12-15. Ενδεσασθε ουν, ὡς εκλεκτοι του Θεου άγιοι και ηγαπημένοι, σπλαγχνα οικτίρμων, χρηστότητα, ταπεινοφροσύνην, πραότητα, μακ ροθυμιαν ανεχομενοι αλλήλων, και χαριζομενοι ἑαυτοις, εαν τις προς τινα έχει μομφην· καθώς και ὁ Χριστος εχαρισατο ὑμῖν, όυτω και υμεις· επι πασι δε τούτοις την αγάπην, ήτις εστι συνδεσμος της τελειότητος· και η ειρήνη του Θεον βραβεύετα εν ταις καρδίαις ύμων, εις ἣν και εκλήθητε εν ένι σωματι. one hope); 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, according to the effectual working in the measure of every part, maketh increase of the body." 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 2 In these quotations are read, εξ ου παν το σώμα συμβιβαζομένου (from whom, or which, the whole body compacted, or knit together) in both places; guɛvov (having nourishment ministered), corresponding to ixognias (of supply) dia twv &Qwv (by joints) to dia maons apn; (by what every joint); avžu n · αύξησιν (increaseth with the increase) to ποιείται την αυξησιν (maketh increase): and yet the sentences are considerably diversified in other parts. Ephes. ch. iv, 32, "And be ye kind one to another, tenderhearted, forgiving one another, even as God, for Christ's sake, hath forgiven you."‡ Colos. ch. 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 ( Xg), 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. 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 Eph. ch. iv, 16. Εξ ου παν το σωμα συναρμολογουμένον και συμβιβαζόμενον δια πάσης άφης της επιχορηγίας κατ' ενέργειαν εν μέτρῳ ἑνος έκαστου μέρους την αυξησιν του σωματος ποιείται. + Col. ch. ii, 19. Εξ ου παν το σωμα δια των άφων και συνδέσμων επί χορηγούμενον και συμβιβαζομενον, αυξει αυξησιν του Θεου. Eph. ch. iv, 32. Γίνεσθε δε εις αλληλους χρηστοι, ευσπλαγχνοι, χαξία ζομενοι ἑαυτοις, καθως και ὁ Θεός εν Χριστῳ εχαρίσατο ύμιν. § Col. ch. iii, 13. Ανέχομενοι αλλήλων, και χαριζόμενοι ἑαυτοις, εαν τις προς τινα εχῃ μομφην ̇ καθώς και ὁ Χριστος εχαρίσατο ὑμῖν, όυτω και ὑμεις. ة mind; and that ye put on the new man, which, after God, is created in righteousness and true holiness."* Colos. ch. 3, 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 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. chap. v, 6, 8, "Because of these things cometh 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 as children of light."§ Colos. ch. 3, 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, * Eph. ch. iv, 22–24. Αποθεσθαι ὑμας κατα την προτέραν αναστροφην, τον παλαιον ανθρωπον τον φθειρομενον κατα τας επιθυμίας της απατης αναν ουσθαι δε τῷ πνευματι τε νοος ύμων και ενδύσασθαι τον καινον ανθρωπον, τον κατα Θεον κτισθέντα εν δικαιοσυνη και όσιοτητι της αλήθειας. + Col. ch. iii, 9, 10. Απεκδυσάμενοι τον παλαιον ανθρωπον συν ταις πράξεσιν αυτου· και ενδυσάμενοι τον νέον, τον ανακαινούμενον εις επιγνωσιν κατ' είκονα 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 xaivos avogames, in the Ephesians, and Tov veov in the Colossians; but then it is because τον καινον is used in the next word, ανακαινούμενον. § Eph. ch. v, 6-8. Δια ταύτα γαρ ερχεται η οργη του Θεού επί τους υιους της απείθειας. Μη ουν γίνεσθε συμμετοχοι αυτών. Ητε γαρ ποτε σκοτος, νυν δε φως εν Κυρίω· ὡς τεκνα φωτος περιπατείτε. | Col. ch. iii, 6-5. Δί ο ερχεται ή οργή του Θεου επι τους υιους της απειθείας εν όις και ύμεις περιεπατήσατε ποτε, ότε εζητε εν αυτοις Νυν δε αποθεσθε και ύμεις τα παντα. |