prince of the power of the air, the spirit that now worketh in the children of disobedience; among whom also we had all 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 wherewith 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 in another the "operation," is the same Greek term ενεργεια ; in one place it is, τους πίςεύοντας κατά την ενεργειαν : in the other, δια της πίσεως της ενεργείας. 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

Ephes. ch. i. 19, 20; ii. 1, 5. Τους πιςεύοντας κατά την ενέργειαν του κράτους της ισχύος αυτού, ήν ενήργησεν εν τω Χρισῳ, έγειρας αυτον εκ νεκρών και εκάθισεν εν δεξια αυτού εν τοις επουρανίοις και ύμας όντας νεκρους τους παραπτώμασι και ταις αμαρ τιαις και οντας ήμας νεκρους τους παραπτωματι, συνεζωοποίησε τῷ Χρισῳ.

Colos. ch. ii. 12, 13. Δια της πίσεως της ενέργειας του Θεού του εγείραντος αυτόν εκ των νεκρών. Και ύμας νεκρους οντας εν τοις παραπτώμασι και τη ακροβυσία της σαρκος ύμων συνεζωοποίησε συν αυτά,

+ Vide Locke, in loc.

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 ; endearouring 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. 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 bodyt."

In these two quotations the words ταπεινοφροσύνη, πραστής, μακροθυμία, ανεχομενοι αλλήλων, occur in exactly the same order ; αγαπη is also found in both, but in a different connexion: συνδεσμος της ειρηνης answers to συνδεσμος της τελειότητες: εκλήθητε εν ἕνι σωματι 10 ἓν σωμα καθως και εκλήθητε εν μια ελπιδι: yet is this

Ephes. ch. iv. 2—4. Μετά πάσης ταπεινοφροσύνης και πραότητος, μετά μα κροθυμίας, ανεχομενοι αλληλων εν αγαπη σπουδάζοντες τηρείν την ενότητα του πνεύματος ἐν τῷ συνδεσμο της ειρήνης. Ἐν σωμα και εν πνευμα, καθώς και εκλήθητε εν μια ελπιδι της κλήσεως ύμων.

† Colos. ch. iii. 12-15. Ενδύσασθε ουν ως εκλεκτοι του Θεού άγιοι και ηγαπημε ναι, σπλαγχνα οικτιρμών, χρησότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν ανε χόμενοι αλλήλων, και χαριζόμενοι ἑαυτοις, εαν τις προς τινα εχη μομφηνε καθώς και ὁ Χρισος εχαρισατο ύμιν, ούτω και ὑμως επίπασι δε τουτοις την αγάπην, ήτις εςι συνδεσμος της τελειότητος και η ειρήνη του Θεου βραβεύεται εν ταις καρδίαις ύμων, εις ήν και εκλήθητε εν ένι σωματι.

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 Godt."

In these quotations are read εξ ου παν το σωμα συμβιβαζόμενον in both places, επιχορηγούμενον answering to επιχορηγίας : δια των άφων to δια πατης άφης: αύξει την αυξησιν 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. " Forbearing one another and forgiving one another; if any man have a quarrel against any, even as Christ forgave you, so also do yes."

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. iv. 16. Εξόν παν το σωμα συναρμολογούμενον και συμβιβαζόμενον δια πάσης άφης της επιχορηγίας, κατ' ενέργειαν εν μετρῳ ένας έκαςου μέρους την αύξησιν

του σώματος ποιείται.

f Colos. ch. ii. 19. Εξ ου παν το σωμαδια των αφων και συνδέσμων επιχορηγού μενον και συμβιβαζόμενον, αύξει την αύξησιν του Θεου.

+ Ephes. chiv. 32. Γίνεσθε δε εις αλλήλους χρησοι, ευσπλαγχνοι, χαριζομενοι ἑαυτοῖς, καθώς και ο Θεος εν Χρισῳ εχαρίσατο ύμιν.

§ Colos. ch. iii. 13. Ανεχόμενοι αλλήλων, και χαριζόμενοι έαυτοις, εάν τις προς τινα εχη μορφην καθως και ὁ Χρισος εχαρίσατο ύμιν, όντα και ύμεις.

1

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 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 is renewed in knowledge, after the image of him that created himt."

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 cometh the wrath of God upon the children of disobedience: be not ye

Ephes. ch. iv. 22-24. Αποθεσθαι ύμας κατά την προτέραν ανατροφήν, των παλαιον άνθρωπον τον φθειρόμενον κατα τας επιθυμίας της απατης ανανεουσθαι δε τῷ πνεύ ματι τε νεος ύμων, και ενδύσασθαι τον καινον άνθρωπον, τον κατά Θεόν κτισθεντα εν δικαι οσυνη και οσιοτητα της αλήθειας.

† Colos. ch. iii. 9, 10. Απεκδυσαμενοι τον παλαιον ανθρωπον συν ταις πράξεσιν αυτού και ενδυσάμενοι τον νέον, τον ανακαινούμενον εις επίγνωσιν κατ' εικονα του κτίσαν

τις 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 xavos avƐpwños, in the Ephesians, and Tov veov in the Colossians; but then it is because T ** is used in the next word, avanavovμsvov.

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 you also put off all theset."

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. 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§."

This is another example of that mixture which we remarked of sameness and variety in the language of one writer. “Redeeming the time," (ğayopaoμevos tov naιpov) is a literal repetition. "Walk not as fools, but as wise,"

* Ephes. ch. v. 6-8. Δαι ταυτα γαρ έρχεται ή οργή του Θεου επι τους ύιους της απείθειας. Μη ουν γενεσθε συμμετοχοι αυτών. Ητε γαρ ποτε σκότος, νυν δε φως εν Κυριῳ ὡς τεκνα φωτος περιπατείτε.

† Colos. ch. iii. 68. Δὶ ἡ ἔρχεται η οργή του Θεου οτι τους ύιους της απείθειας" εν οις και ύμεις περιεπατήσατε ποτε, ότε εζητε εν αυτοις. Νυνί δε αποθεσθε και όμως τα

+ Ephes. ch. v. 15, 16. Βλέπετε ουν πως ακριβως περιπατατε μη ὡς ασοφοι, αλλ'

ὡς σοφοί, εξαγοραζόμενοι τον καιρον.

§ Colos. ch. iv. 5. Εν σοφίᾳ περιπατείτε προς τους εξω, τον καιρον εξαγοραζόμενοι: