of the two writings, correspond with what might be expected from this circumstance of identity or cognation in their original. The leading doctrine of both epistles is the union of Jews and Gentiles under the Christian dispensation; and that doctrine in both is established by the same arguments or, more properly speaking, illustrated by the same similitudes:* "one head," "one body," "one new man," "one temple," are in both epistles the figures under which the society of believers in Christ, and their common relation to him as such, is represented. The ancient, and, as had been thought, the indelible distinction between Jew and Gentile, in both epistles, is declared to be "now abolished by his cross.' Besides this consent in the general tenor of the two epistles, and in the run also and warmth of thought with which they are composed, we may naturally expect in letters produced under the circumstances in which these appear to have been written, a closer resemblance of style and diction, than between other letters of the same person but of distant dates, or between letters adapted to different occasions. In particular, we may look for many of the same expressions, and sometimes for whole sentences being alike; since such expressions and sentences would be repeated in the second letter (whichever that was) as yet fresh in the author's mind from the writing of the first. This repetition occurs in the following examples: Ephes. ch. i. 7. "In whom we have redemption through his blood, the forgiveness of sins."§ Colos. ch. i. 14. "In whom we have redemption through his blood, the forgiveness of sins." || Besides the sameness of the words, it is farther remarkable that the sentence is, in both places, preceded by the same introductory idea. In the Epistle to the Ephesians it is the "beloved" (**); in that to the Colossians it is "his dear Son" (O THE MYTHS AUTOU,) "in whom we have redemption."-The sentence appears to have been suggested to the mind of the writer by the idea which had accompanied it before. Ephes. ch. i. 10. "All things both which are St. Paul, I am apt to believe, has been sometimes accused of inconclusive reasoning, by our mistaking that for reasoning which was only intended for illustration. He is not to be read as a man, whose own persuasion of the truth of what he taught always or solely depended upon the views under which he represents it in his writings. Taking for granted the certainty of his doctrine, as resting upon the revelation that had been imparted to him, he exhibits it frequently to the conception of his readers under images and allegories, in which if an analogy may be perceived, or even sometimes a poetic resemblance be found, it is all perhaps that is required. ↑ When verbal comparisons are relied upon, it becomes necessary to state the original; but that the English reader may be interrupted as little as may be, I shall in general do this in the notes. Ephes. ch. i. 7 Εν ω εχομεν την απολύτρωσιν δια του αίματος αυτού, την άφεσιν των παραπτωμάτων. | Colos ch. i. 14. Εν ως έχομεν την απολυτρωσιν δια TOU MIXTOS MUTOU, THY SOITID TWY aμzetiv.-However in heaven and which are in earth, even in him."* Colos. ch. i. 20. "All things by him, whether they be things in earth, or things in heaven." + This quotation is the more observable, because the connecting of things in earth with things in heaven is a very singular sentiment, and found no where else but in these two epistles. The words also are introduced and followed by a train of thought nearly alike. They are introduced by describing the union which Christ had effected, and they are followed by telling the Gentile churches that they were incorporated into it. Ephes. ch. iii. 2. "The dispensation of the grace of God, which is given me to you ward." Colos. ch. i. 25. The dispensation of God which is given to me for you." § Of these sentences it may likewise be observed that the accompanying ideas are similar. In both places they are immediately preceded by the mention of his present sufferings; in 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." T 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." †† 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 tt Colos, ch. iv. 8. Ον επεμψε προς υμάς εις αυτό τούτο it must be observed, that in this latter text many copies | ίνα γνώ τα περί υμών, και παρακαγιση της καρδίας have not M TOU NIμNTOS AUTCU. υμών. 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 parenthesis very nearly in the same manner in which they are here placed; and that without any respect to the comparison which we are proposing. sentences. Of all these varieties the examination | manner was, enlarges upon by the way, and then 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 represented 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 in-elect of God, holy and beloved, bowels of mercies, stances 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. 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 kindness, humbleness of mind, meekness, longsuffering, 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 Tα#162, πραότης, μακροθυμία, ανεχομενοι, αλλήλων, occur in exactly the same order: «y is also found in both, but in a different connexion; dies menvns answers to rudeσmos THS TEXEIOTЯtos: axaronte av svi σωματι το εν σώμα καθώς και εκλήθητε εν μια ελπίδες yet is this similitude found in the midst of sentences otherwise very different. Ephes. chap. i. 19; ch. ii. 5. “Towards us 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 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 all things, 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, ac- Ephes. ch. iv. 16 "From whom the whole cording to the prince of the power of the air, the body fitly joined together, and compacted by that spirit that now worketh in the children of disobe- which every joint supplieth, according to the efdience; among whom also we all had our conver-fectual working in the measure of every part, sation, in times past, in the lusts of our flesh, ful- maketh increase of the body."s filling 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."+" 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."'ll In these quotations are read OV WAY TO CHEA συμβιβαζόμενον in both places: επιχορηγούμενον answering to engins: Sin Tavapor to die marns ans au TY AVENσ to ISITMI TAY UŽK: 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."¶ * Vide Locke in loc. "y" HOUSE COUTES THE THY SNOTHER TOU VIURETOR OF τω συνδέσμω της ειρήνης. Εν σώμα και εν πνεύμα, καθώς και εκλήθητε εν μια ελπιδι της κλήσεως υμων. 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 : in one place it is, TOUS πιστεύοντας κατα την ενέργειαν ; in the other, δια της f Colos. ch. iii. 12-15. Ενδυσασθε ουν, ως εκλεκτοί η πιστεως της ενέργειας. Here, therefore, we have the Θεου αγιοι και ηγαπημενοι,σπλαγχνα οικτιρμαν, χρηστο same sentiment, and nearly in the same words; THTα, TOTTEIVOGROσUNNY, TRαOTATα, Maxx but, in the Ephesians, twice broken or interrupted, I XEITOS EXXENTO UKIV, OUT XXI και αλλήλων, και χαριζόμενοι εαυτοις· έαν τις προς τίνα by incidental thoughts, which St. Paul, as his υμείς επί πάσι δε τούτοις την αγάπην, ήτις εστί σύνδεσμος της τελειότητος και η ειρήνη του Θεού βραβεύεται εν ταις καρδίαις υμών, εις ην και εκλήθητε εν ενί σώματι, * Ephes. ch. i. 19, 20; ii. 1, 5. TOUS ITIVOVTES XXтα την ενέργειαν του κράτους της ισχυος αυτού, ην ενήργησεν εν τω Χριστω, εγειρας αυτόν εκ νεκρών και εκάθισεν εν δεξια αυτού εν τοις επουρανίοις και υμας όντας νεκρούς τους πα ραπτώματα και ταις αμαρτίαις και όντας ημας μικρούς τοις παραπτώμασι, συνεζωοποίησε τω Χριστω. † Colos. ch. ii. 12, 13. A THE TITTIES THE EVERYDING TH Θεου του εγείραντος αυτόν εκ των νεκρών. Και υμας νεκρός οντας εν τοις ταραπτώμασι και τη ακροβυστία της σαρκός υμών, συνεζωοποίηση συν αυτών, Ephes. ch. iv. 16. E ou v TO σWμN OVERSμologou μενον και συμβιβαζόμενον δια πάσης αφής της επιχορηγίας κατ' ενέργειαν εν μέτρω ενός εκάστου μέρους την αυξησιν το σώματος ποιείται, Colos. ch. ii. 19. Ež tu way to σOME SIN TEY MỘT XXI συνδεσμων επιχορηγούμενον και συμβιβαζόμενον, αυξει την αυξησιν του Θεού. * Eph. ch. iv. 32. Γίνεσθε δε εις αλλήλους χρηστοι ευσπλαγχνοι, χαριζόμενοι αυτοίς, καθώς και ο Θεός εν Χριστώ εχαρίσατο υμιν. 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 (v XeTw) 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."+ 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 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 therefore partakers with them; for ye were sometimes darkness, but now are ye light in the Lord: walk as children of light." Colos. ch. iii. 6-8. "For which thing's sake 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."+ 66 This is another example of that mixture, which we remarked of sameness and variety in the language of one writer. Redeeming the time" (20μαCOμVOL TOV Xα vxgov,) is a literal repetition. "Walk not as fools, but as wise," (TT μ 05 200401, ¤xx' ∞s rogo) answers exactly in sense, and nearly in terms, to "walk in wisdom," ( IRITATIIT.) HIIT is a very different phrase, but is intended to convey precisely the same idea as Tes Tous I1⁄2w. Axeibws 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," es TOUS . “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 utterthe wrath of God cometh on the children of dis-ance to speak the mystery of Christ, for which I obedience; in the which ye also walked some am also in bonds, that I may make it manifest as I time, when ye lived in them. But now ye also ought to speak."s put off all these."¶ These verses afford a specimen of that partial * Colos. ch. iii. 13. Avszoμsvo λanλv, xxxαMENDA AMUTDIGT ERV TIS TROS TIME IN MOμ, as Χριστός εχαρίσατο υμίν, ουτω και υμείς. † Ephes. ch. iv. 22-24. Αποθεσθαι υμας κατά την προτέραν αναστροφήν, τον παλαιον ανθρωπον τον φθειρομένον κατά τας επιθυμίας της απατης ανανεουσθαι δὲ τῷ πνευ ματι του νοός υμών, και ενδυσασθαι τον καινον ανθρωπον, τον κατά Θεόν κτισθέντα εν δικαιοσύνη και οσιότητι της sins. 1 Colos. ch. iii. 9, 10. Απεκδυσάμενοι τον παλαιον αν θρώπον συν ταις πράξεσιν αυτού και ενδυσάμενοι τον νέον, TOP NVRAMIYOUMINOR BIG stigvwσi xat? SIXOVE TOUXTITUTOS § 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 KAIVOS MOMs in the Ephesians, and TOY VOV in the Colossians; but then it is because TOP xavov is used in the next word, xxxvoμsvov. Ephes. ch. v. 6-8. AIR TRUTH THE SEXITAIN TH Θεου όπι τους υιούς της απείθειας. Μη ουν γενεσθε συμμετόχοι αυτών. Ητε γαρ ποτεσκότος, νυν δε φως εν Κυρίως ως แ In these quotations, the phrase, "as I ought to speak" (di xx,) the words "utterance" (Aoyos,) "a mystery" (Tnetov,)" open" (avosn and avo,) are the same. "To make known the mystery of the Gospel" (voi answers to "make it manifest" (x xviρwσw XUTO;) "for which I am an ambassador in bonds" (TIP OU πρεσβεύω εν αλύσει,) to " for which I am also in bonds" (δι ο και δεδεμαι.) το μυστήριον, 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 † Colos. ch. iv. 5. Εν σοφια περιπατείτε προς τους εξω, τον καιρον εξαγοραζόμενοι. † Ephes. ch. vi. 19, 20. Και υπέρ εμού, ίνα μοι, δοθείη λόγος εν ανοίξει του στόματος μου εν παρρησία, γνωρίσαι το μυστήριον του ευαγγελίου, υπέρ ου πρεσβευω εν αλύσεις ένα εν αυτώ παρρησιασωμαι, ως δει με λαλήσαι. § Colos. ch. iv. 3, 4. Προσευχομενοι αμα και περί ημών, ενα ο Θεος ανοιξη ημιν θύραν του λόγου, λαλήσαι το μυ. στήριον του Χρίστου δε ο και δεδεμαι, να φανερώσω αυτό ως δει με λαλήσαι. as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.-But he that doeth wrong shall receive for the wrong which he hath done; and there is no respect of persons. Masters, give unto your servants that which is just and equal, knowing that ye also have a master in heaven." The passages marked by Italics in the quotation from the Ephesians, bear a strict resemblance, not only in signification but in terms, to the quotation from the Colossians. Both the words and the order of the words are in many clauses a duplicate of one another. In the Epistle to the Colossians, these passages are laid together; in that to the Ephesians, they are divided by intermediate matter, especially by a long digressive allusion to the mysterious union between Christ and his church; which possessing, as Mr. Locke hath well observed, the mind of the apostle, from being an incidental thought, grows up into the principal subject. The affinity between these two passages in signification, in terms, and in the order of the words, is closer than can be pointed out between any parts of any two epistles in the volume. 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 If the reader would see how the same subject up in the nurture and admonition of the Lord. is treated by a different hand, and how distinguishServants, be obedient to them that are your mas-able it is from the production of the same pen, let ters according to the flesh, with fear and trem-him turn to the second and third chapters of the bling, in singleness of your heart, as unto Christ; First Epistle of St. Peter. The duties of servants, not with eye-service, as men-pleasers, but as the of wives, and of husbands, are enlarged upon in servants of Christ, doing the will of God from that epistle, as they are in the Epistle to the Ephethe heart; with good will doing service, as to the sians; but the subjects both occur in a different Lord, and not to men; knowing that whatsoever order, and the train of sentiment subjoined to each good thing any man doeth, the same shall he re- is totally unlike. ceive of the Lord, whether he be bond or free. 3. In two letters issuing from the same person, And, ye masters, do the same things unto them, nearly at the same time, and upon the same geneforbearing threatening: knowing that your mas-ral occasion, we may expect to trace the influence ter also is in heaven, neither is there respect of persons with him.*" of association in the order in which the topics follow one another. Certain ideas universally or + Colos. ch. iii. 18. "Wives, submit yourselves usually suggest others. Here the order is what unto your own husbands, as it is fit in the Lord. we call natural, and from such an order nothing Husbands, love your wives, and be not bitter can be concluded. But when the order is arbiagainst them. Children, obey your parents in all trary, yet alike, the concurrence indicates the efthings, for this is well pleasing unto the Lord. fect of that principle, by which ideas, which have Fathers, provoke not your children to anger, lest been once joined, commonly revisit the thoughts they be discouraged. Servants, obey in all things together. The epistles under consideration furyour masters according to the flesh: not with eye-nish the two following remarkable instances of service as men-pleasers, but in singleness of heart, this species of agreement. fearing God; and whatever ye do, do it heartily Ephes. ch. iv. 24. "And that ye put on the new man, which after God is created in righteousness and true holiness; wherefore putting away 18-lying, speak every man truth with his neighbour, for we are members one of another."* Ephes. ch. v. 22. Αι γυναίκες, τοις ιδίοις ανδρασιν υποτασσεσθε, ως το Κυρίω. † Colos. ch. iii. 18. A yurixe, UTOтcosts TOIS οις ανδράσιν, ως ανήκεν εν Κυρίω. Ephes. Οι ανδρες, αγαπάτε τας γυναίκας εαυτων, ρίων τουτο γαρ εστι δικαιον. Colos. Τα τέκνα, υπακούετε τοις γονεύσι κατά πάντα· τουτο γαρ εστιν ευάρεστον τω Κυρίω. Ephes. Και οι πατέρες, μη παροργίζετε τα τεκνα υμών. Ephes. Οι δούλοι, υπακούετο τοις κυρίοις κατά σάρκα μετά φόβου και τρόμου, εν απλότητι της καρδίας υμών, ως τω Χριστων μη κατ' υφθαλμοδουλειαν, ως ανθρωπαρέσκοι, αλλ' ως δούλοι του Χρίστου, ποιούντες το θέλημα του Θεού εκ ψυχής μετ' ευνοίας δουλευοντες ως τω Κυρίω, και ουκ αν θρώποις· είδοτες ότι ο εαν τι έκαστος ποίηση αγαθον, τουτο κομιείται παρα του Κυρίου, είτε δούλος, είτε ελεύθερος. Colos. Οι δούλοι, υπάκουετε κατά πάντα τοις κατα σαρκα κυρίοις, μη εν οφθαλμοδουλείαις, ως ανθρωπάρεσκοι, αλλ' εν απλότητι καρδίας, φοβούμενοι τον Θεον, και παν οι τι εαν ποιητί, εκ ψυχής εργάζεσθε, ως τω Κυρίω, και ουκ ανθροποις· ειδότες ότι από Κυρίου απολήψεσθε την ανταπο δοσιν της κληρονομίας" τω γαρ Κυρίω Χριστω δουλεύετε, * яagogy+CITs, lectio non spernenda. GRIESBACH. Colos. ch. iii. 17. "Whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. Wives, submit yourselves unto your own husbands, as it is fit, in the Lord."t ways for all things unto God and the Father, in Ți. 7, and ch. ii. 7; "riches of the full assurance of the name of our Lord Jesus Christ; submitting understanding," Colos. ch. ii. 2; "riches of his yourselves one to another, in the fear of God. goodness," Rom. ch. ii. 4; "riches of the wisdom Wives, submit yourselves unto your own hus- of God," Rom. ch. xi. 33; "riches of Christ," bands, as unto the Lord."* Ephes. ch. iii. 8. In a like sense the adjective, Rom. ch. x. 12, "rich unto all that call upon him;" Ephes. ch. ii. 4, "rich in mercy;" 1 Tim. ch. vi. 18, rich in good works." Also the adverb, Colos. ch. iii. 16, let the word of Christ dwell in you richly." This figurative use of the word, though so familiar to St. Paul, does not occur in any part of the New Testament, except once in the Epistle of St. James, ch. ii. 5. "Hath not God chosen the poor of this world, rich in faith? where it is manifestly suggested by the antithesis. I propose the frequent, yet seemingly unaffected use of this phrase, in the epistle before us, as one internal inark of its genuineness. In both these passages, submission follows giving of thanks, without any similitude in the ideas which should account for the transition. No. III. It is not necessary to pursue the comparison between the two epistles farther. The argument which results from it stands thus: No two other epistles contain a circumstance which indicates that they were written at the same, or nearly at the same time. No two other epistles exhibit so many marks of correspondency and resemblance. There is another singularity in St. Paul's style, If the original which we ascribe to these two epis- which, wherever it is found, may be deemed a tles be the true one, that is, if they were both badge of authenticity; because, if it were noticed, really written by St. Paul, and both sent to their it would not, I think, be imitated, inasmuch as it respective destination by the same messenger, the almost always produces embarrassment and intersimilitude is, in all points, what should be expect- ruption in the reasoning. This singularity is a ed to take place. If they were forgeries, then the species of digression which may properly, I think, mention of Tychicus in both epistles, and in a be denominated going off at a word. It is turnmanner which shows that he either carried or ac-ing aside from the subject upon the occurrence of companied both epistles, was inserted for the purpose of accounting for their similitude: or else the structure of the epistles was designedly adapted to the circumstance: or lastly, the conformity between the contents of the forgeries, and what is thus directly intimated concerning their date, was only a happy accident. Not one of these three suppositions will gain credit with a reader who peruses the epistles with attention, and who reviews the several examples we have pointed out, and the ob-eth manifest the savour of his knowledge by us in servations with which they were accompanied. No. II. some particular word, forsaking the train of thought then in hand, and entering upon a parenthetic sentence in which that word is the prevailing term. I shall lay before the reader some examples of this, collected from the other epistles, and then propose two examples of it which are found in the Epistle to the Ephesians, 2 Cor. ch. ii. 14, at the word savour: "Now thanks be unto God, which always causeth us to triumph in Christ, and mak every place, (for we are unto God a sweet savour of Christ, in them that are saved, and in them that perish; to the one we are the savour of death There is such a thing as a peculiar word or unto death, and to the other the savour of life unto phrase cleaving, as it were, to the memory of a life; and who is sufficient for these things?) For writer or speaker, and presenting itself to his utter- we are not as many which corrupt the word of ance at every turn. When we observe this, we God, but as of sincerity, but as of God; in the call it a cant word, or a cant phrase. It is a natu- sight of God, speak we in Christ." Again, 2 Cor. ral effect of habit and would appear more fre- ch. iii. 1, at the word epistle: "Need we, as some quently than it does, had not the rules of good others, epistles of commendation to you, or of comwriting taught the ear to be offended with the iter-mendation from you? (ye are our epistle written ation of the same sound, and oftentimes caused us to reject, on that account, the word which offered itself first to our recollection. With a writer who, like St. Paul, either knew not these rules, or disregarded them, such words will not be avoided. The truth is, an example of this kind runs through several of his epistles, and in the epistle before us abounds; and that is in the word riches, (#λouros) used metaphorically as an argumentative of the idea to which it happens to be subjoined. Thus, "the riches of his glory," "his riches in glory," "riches of the glory of his inheritance," ""riches of the glory of this mystery," Rom. ch. ix. 23. Ephes. ch. iii. 16. Ephes. ch. i. 18. Colos. ch. i. 27: " riches of his grace,” twice in the Ephesians, ch. in our hearts, known and read of all men; foras- ναις. Again, 2 Cor. ch. iii. 12, &c. at the word rail; "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. But their minds were blinded; for until this day remaineth the same vail |