In these quotations are read εξ οὐ παν το σωμα συμΒιβαζόμενον in both places : επιχορηγούμενον answering to επιχορηγίας: δια των άφων to δια πάσης άφης: αύξει την αυτ ξησιν to ποιειται την αυξησιν : and yet the sentences are considerably diversified in other parts.

Ephes. ch. iv. 32. "And be kind one to another, tender-hearted, 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 yet."

Here we have "forgiving one another, even as God, for Christ's sake (ev Xgior) 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 mind; and that ye put on the new man, which, after God, is created in righteousness and true holiness ‡.”

* Eph. ch. iv. 32. Γίνεσθε δε εις αλληλους χρηστοι, ευσπλαγ χνοι, χαριζόμενοι ἑαυτοις, καθως και ὁ Θεος εν Χριστῳ εχαρίσατο ὑμιν.

+ Colos. ch. iii. 13. Ανεχομενοι αλλήλων, και χαριζομενοι ἑαυτοις, εαν τις προς τινα εχη μομφην· καθώς και ὁ Χριστος εχα ρισατο ὑμιν, οὕτω και ὑμεις.

† Ephes. ch. iv. 22-24. Αποθεσθαι ὑμας κατα την προτεραν αναστροφην, τον παλαιον ανθρωπον τον φθειρόμενον κατα τας επι

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 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 t.

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 ‡."

θυμίας της απατης· ανανεουσθαι δε τῳ πνευματι του νοος ύμων, και ενδυσασθαι τον καινον ανθρωπον, τον κατα Θεον κτισθεντα εν δικαι οσυνη και οσιότητι της αλήθειας.

* Colos. ch. iii. 9, 10. Απεκδυσάμενοι τον παλαιον ανθρωπον συν ταις πράξεσιν αυτου· και ενδυσάμενοι τον νεον, τον ανακαινου μενον εις επιγνωσιν κατ' εικονα του κτισαντος αυτον.

+ 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 καινος ανθρωπος in the Ephesians, and τον νεον in the Colossians; but then it is because Tov xavov is used in the next word, ανακαινούμενον.

† Ephes. ch. v. 6-8. Δια ταύτα γαρ ερχεται ἡ οργή του Θεου

Colos. ch. iii. 6-8. "For which things' sake the wrath of God cometh on the children of disobedience; in the which when lived in them. ye these *.

ye also walked some time,

But now ye

But now ye also put off all

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 t."

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

επι τους υίους της απείθειας. Μη ουν γινεσθε συμμετοχοι αυτών. Ητε γαρ ποτε σκοτος, νυν δε φως εν Κυρίῳ· ὡς τεκνα φωτος περιπα

TEITE.

* Colos. ch. iii. 68. Δι' α ερχεται η οργή του Θεου επί τους υίους της απείθειας· εν οἷς και ὑμεις περιεπατήσατε ποτε, ότε έζητε εν αυτοίς. Νυνι δε αποθεσθε και ύμεις τα παντα.

† Ephes. ch. v. 15, 16. Βλέπετε ουν πως ακριβως περιπατείτε

μη ώς άσοφοι, αλλ' ως σοφοι, εξαγοραζόμενοι τον καιρον.

t Colos. ch. iv. 5. Εν σοφια περιπατείτε προς τους έξω, τον καιρον εξαγοραζόμενοι.

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of one writer. "Redeeming the time" (ayopaloμevol Toy naιpov), is a literal repetition. Walk not as fools, but as wise” (περιπατείτε μη ως ασοφοι, αλλ' ώς σοφοι), answers exactly in sense, and nearly in terms, to "walk in wisdom” (εν σοφια 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," wços Tous Ew. "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."

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 t."

iva

* Ephes. ch. vi. 19, 20. Και ύπερ εμου, ίνα μοι δοθείη λόγος εν ανοιξει του στοματος μου εν παρρησια, γνωρισαι το μυστήριον του ευαγγελίου, ύπερ οὐ πρεσβεύω εν αλύσει, ίνα εν αυτῷ παρρησιάσωμαι, ώς δει με λαλήσαι.

+ Colos. ch. iv. 3, 4. Προσευχομενοι άμα και περι ήμων, ἵνα ὁ Θεος ανοιξη ήμιν θυραν του λόγου, λαλησαι το μυστήριον του Χριστου δι ̓ ὁ και δεδεμαι, ἵνα φανερώσω αυτο, ως δει με λαλησαι.

In these quotations, the phrase "as I ought to speak" (ws de μe aλoa), the words "utterance" (Aoyos), a "mystery" (vorno), "open" (avoin and (μυστηριον), E avoi), are the same. "To make known the mystery of the Gospel” (γνωρισαι το μυστήριον), answers to "make it manifest" (iva pareçwow auto); "for which I am an ambassador in bonds" (UTTER OÙ πpeσbeuw ev dλuce), to "for which I am also in bonds" (δι' ὁ και δεδεμαι).

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,