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Another difficulty arises from the account of Peter's conduct towards the Gentile converts at Antioch, as given in the epistle, in the latter part of the second chapter; which conduct, it is said, is consistent neither with the revelation communicated to him upon the conversion of Cornelius, nor with the part he took in the debate at Jerusalem. But, in order to understand either the difficulty or the solution, it will be necessary to state and explain the passage itself. "When Peter was come to Antioch, I withstood him to the face, because he was to be blamed; for, before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circumcision; and the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation; but when I saw they walked not uprightly, according to the truth of the Gospel, I said unto Peter, before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gen-Paul reproved him. tiles to live as do the Jews?" Now the question that produced the dispute to which these words relate, was not whether the Gentiles were capable of being admitted into the Christian covenant; that had been fully settled: nor was it whether it should be accounted essential to the profession of Christianity that they should conform themselves to the law of Moses; that was the question at Jerusalem; but it was, whether, upon the Gentiles becoming Christians, the Jews might henceforth eat and drink with them, as with their own brethren. Upon this point St. Peter betrayed some inconstancy; and so he might, agreeably enough to his history.-He might consider the vision at Joppa as a direction for the occasion, rather than as universally abolishing the distinction between Jew and Gentile; I do not mean with respect to final acceptance with God, but as to the manner of their living together in society: at least

he might not have comprehended this point with such clearness and certainty, as to stand out upon it against the fear of bringing upon himself the censure and complaint of his brethren in the church of Jerusalem, who still adhered to their ancient prejudices. But Peter, it is said, compelled the Gentiles "Why compellest thou the Gentiles to live as do the Jews?" How did he do that? The only way in which Peter appears to have compelled the Gentiles to comply with the Jewish institution, was by withdrawing himself from their society. By which he may be understood to have made this declaration: "We do not deny your right to be considered as Christians; we do not deny your title in the promises of the Gospel, even without compliance with our law: but if you would have us Jews live with you as we do with one another; that is, if you would in all respects be treated by us as Jews, you must live as such yourselves." This, I think, was the compulsion which St. Peter's conduct imposed upon the Gentiles, and for which St.

As to the part which the historian ascribes to St. Peter in the debate at Jerusalem, besides that it was a different question which was there agitated from that which produced the dispute at Antioch, there is nothing to hinder us from supposing that the dispute at Antioch_was_prior to the consultation at Jerusalem; or that Peter, in consequence of this rebuke, might have afterwards maintained firmer sentiments.


The Epistle to the Ephesians.

No. I.

are of the Gentiles in Antioch, Syria, and Cilicia, that is, to churches already founded, and in which this question had been stirred. And I think the observation of the noble author of the Miscellanea Sacra is not only ingenious but highly probable, viz that there is, in this place a dislocation of the text, and that the fourth and fifth verses of the sixteenth chapter ought to follow the last verse of the fifteenth, so as to make the entire passage run thus: "And they went through Syria and Cilicia," (to the Christians of which country the decree was addressed) "confirming the churches; and as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem; and so were the churches established in the faith, and increased in number daily." And then the sixteenth chapter takes up a new and un-chicus declare unto you, who is a beloved brother, broken paragraph: "Then came he to Derbe and Lystra, and a faithful minister, and fellow servant in the &c." When St. Paul came, as he did into Galatia, to preach the Gospel, for the first time, in a new place, it is Lord; whom I have sent unto you for the same purnot probable that he would make mention of the de- pose, that he might know your estate, and comfort cree, or rather letter, of the church of Jerusalem, which your hearts; with Onesimus, a faithful and be

THIS epistle, and the Epistle to the Colossians, appear to have been transmitted to their respective churches by the same messenger: "But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things; whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts," This text, if it do not expressly declare, clearly I Ephes. chap. vi. 21, 22. think intimates, that the letter was sent by Tychicus. The words made use of in the Epistle to the Colossians are very similar to these, and afford the same implication that Tychicus, in conjunction with Onesimus, was the bearer of the letter to that church; "All my state shall Ty

presupposed Christianity to be known, and which re-loved brother, who is one of you. They shall lated to certain doubts that had arisen in some established Christian communities.

make known unto you all things which are done here," Colos. chap. iv. 7-9. Both epistles represent the writer as under imprisonment for the Gospel; and both treat of the same general sub

The Epistle therefore to the Ephesians, and the Epistle to the Colossians, import to be two letters written by the same person, at or nearly at the same time, and upon the same subject, and to have been sent by the same messenger. Now, every thing in the sentiments, order, and diction

The second reason which Mr. Locke assigns for the omission of the decree, viz. "that St. Paul's sole object in the epistle was to acquit himself of the imputation that had been charged upon him of actually preaching circumcision," does not appear to me to be strictly true.ject. It was not the sole object. The epistle is written in general opposition to the Judaizing inclinations which he found to prevail among his converts. The avowal of doctrine, formed a necessary part of the design of his

his own doctrine, and of his steadfast adherence to that

better, but was not the whole of it.



of the two writings, correspond with what might | in heaven and which are in earth, even in 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 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" (U THE MANS 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 acensed of inconclusive reasoning, by our mistaking that for reasoning which was only intended for illus

tration. 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 represeats 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 perbaps that is required.



Ephes. i. 22,
iv. 15.
ii. 15,

Ephes. ii. 14, 15,
ii. 16,
ii. 20,


Colos. i. 18.
ii. 19.
iii. 10, 11.

Colos. ii. 14.
i. 18-21.
ii. 7.


I Whenrerbal 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 οι εχόμεν την απολύτρωσιν δια της πλαστος κώτον, την Αξεσιν των παραπτωματων.

Colos ch. i. 14. Εν ω εχομεν την απολυτρωσιν δικ προς παρεκτός αυτού, την κρίσιν των αμπώτίων, ----However it must be observed, that in this latter text many copies have not Six you miμateS ZUBOU,

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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

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sentences. Of all these varieties the examination | manner was, enlarges upon by the way, and then of our two epistles will furnish plain examples: returns to the thread of his discourse. It is interand I should rely upon this class of instances inore rupted the first time by a view which breaks in than upon the last; because, although an impostor upon his mind of the exaltation of Christ; and might transcribe into a forgery entire sentences the second time by a description of heathen deand phrases, yet the dislocation of words, the par- pravity. I have only to remark that Griesbach, tial recollection of phrases and sentences, the in- in his very accurate edition, gives the parenthesis termixture of new terms and new ideas with terms very nearly in the same manner in which they are and ideas before used, which will appear in the here placed; and that without any respect to the examples that follow, and which are the natural comparison which we are proposing. 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 kindness, humbleness of mind, meekness, longnot the same art exercised upon those which we suffering, forbearing one another and forgiving one have collected in the preceding class? 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."

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

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, 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 wherewith he loved us,) even when we were dead in sins, hath quickened us together with Christ." *

In these two quotations the words tafsiroqgofurn, πραότης, μακροθυμία, ανεχόμενοι, αλλήλων, occur in exactly the same order: y is also found in both, but in a different connexion; ovdioμos The Brenvas answers to συνδεσμος της τελειότητος : εκλήθητε εν ενα owμRT to BY GOμR xaius xx sxxninTS EV MIN EXHIBID 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."s

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 OU TRY TO CHAR συμβιβαζόμενον in both places, επιχορηγούμενον alswering to επιχορηγίας: δια των αξων to δια παρος ons: aus Thy aυžnov to Zoisit THY QUERY: and yet the sentences are considerably diversified in other parts.

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 ενέργεια : in one place it is, τους πιστεύοντας κατα την ενέργειαν ; in the other, δια της #IFTING THE SVEEDA. 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

*Ephes. ch. i. 19, 20; ii. 1, 5. TOUS ICTSUOT XXT την ενέργειαν του κράτους της ισχύος αυτού, τα ενήργησεν εν τω Χριστώ, εγείρας αυτόν εκ νεκρών και εκαύισενον έδοξία αυτος εν τοις ουρανίοις και υμαζοντας μικρούς τους πα ρυπτωματι και τοις αμαρτίαις -και όντας ημας μακρους τους παραπτώμασι, συνέξωθησησε το Χριστό.

† Colos. ch. ii. 12, 13. Δια της πίστες της ενέργειας τη Θέση του εγείρούτος αυτόν εκ των μικρών, Και υμάς νεκρής Όντας εν τοις ταραπτώμασι και τη ακροβυστία της σαρκός υμων, συνεζωοποίησε συν αυτώ,

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.Ӧ

*Vide Locke in loc.

† Ephes. ch.iv. 2–4. More THƯƠNG TẠI SVC
EROTHTOS, METH Maxemias, vxo



aу σHouda LOUTES THE SIN THE SHOTHER TOU #VOURITES E το συνδεσμο της ειρήνης. Εν σώμα και εν πνέυμπιάδας και εκλήθητε εν μια ελπίδι της κλήρους μον

1 Colos, ch. iii. 12-15. Evenσis our, we sXXIXTOL TOU #MI, O #AXY XVZDIATIONRY, XENeroTT, TATTOIVODEOσUVAY, TEATHTA, MAXETURI και αλληλων, και χαριζόμενος εαυτοίς μεν τις προς τους σχημομέων, καθώς και ο Χριστός εχαρίσατουμές, ουτα και SE TOUTOIS THE agany, th, Lori Gurdiɗan της τελειότητος και η ειρήνη του θεου εδινετο εν τΞι; καρδίαις όμως, ες ήν και εκλήθητε εν ει σώματι,

§ Ephes. ch. iv. 16. E o V TO TIME OUVIguckay Bu μόνου και συμβιβαζόμενου διαπίσης αφης της επιχορηγίας κατ ̓ ενάργεινεν εν μέτρω ενός εκάστου μέρους την αυξήσεις


Colos, ch. ii. 19. Eg ou ay TO THEN SIE TEV ROOF KEL συνδεσμών επιχορηγουμένου και συμβιβαζόμενοι, αυτής της


Eph. ch. iv. 32. Tivios de sig akhλous xeniti ευσπλαγχνοι, χαριζόμενες εκατομής καθώς και 9 110 11 Χριστος εχάρισετο υμίν,

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 (X) 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."



1 Colos ch. iii. 9, 10. Απεκδυσάμενοι τον παλαιον πν· θρώπον συν ταις πράξεσιν αυτού και ενδυσάμενοι του νεόν, TOP ZF2ZZIVOUKIVOR BIG EMIYUNσIV KAT” SIKOV TOTIUTOS 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 **1905 Ves in the Ephesians, and TOY VOV in the Colossians; but then it is because Toy xavov is used in the next word, avavouμavov.

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

Colos. ch. iv. 3, 4. "Withal praying also for us that God would open unto us a door of utter

the 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. Avexoμsvo λxwv, xx: xxe1çoμεν το εαυτοίς" εαν τις προς τους έχει μομφην, καθώς και ο Χριστός εχαρίσατουμόν, ουτω και υμείς.

In these quotations, the phrase, "as I ought to speak" (w; de μs xxxno,) the words " utterance" (xogos,) a mystery" (Tngor,)" open” (avoižn and avo,) are the same. "To make known the mystery of the Gospel” (γνορισει το μυστήριον, answers to "make it manifest" (va avio AUTO; “for which I am an ambassador in bonds”(υπερ οι πpossum ev arvas,) to "for which I am also in bonds” (δι ο.. ο και δέδομαι.)

+ Epties. ch. iv. 22-24. Απολεσθαι υμας κατά την προτρων αναστροφήν, τον παλαιον ανθρωπον τον φανιρόμενον κατά τις επιθυμίας της απατης ανανεουσθαι δὲ τῷ του.


ματι του νοός υμών, και ενδύσασθαι τον καινον ανθρωπον,τον

επτα Θεόν κτισθεντα εν δικαιοσύνη X2L CLOTHTS TYS 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

Ephes. ch. v. 6–8. Aix TRUTH THE SEXITHIN T Θίον έπι τους γιους της απείθειας. Μηρυν γινεσθε συμμετεχνιαυτών. Ητε γαρ ποτε σκότος, νυν δε φως εν Κυρίω" ως

resemblance which is only to be met with when no imitation is designed, when no studied recollection 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"

yoμ TOV xagov,) is a literal repetition. "Walk not as fools, but as wise," (ICITATSITE UN ως ασοφοι, αλλ' ως σοφοι) answers exactly in sense, and nearly in terms, to "walk in wisdom," ( OCIO MIEIMATSITE.) Пigitaτsite axeitag is a very different phrase, but is intended to convey precisely the same idea as #IT #OS TOUS SEW. AxIEW5 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," eos Tous 1. "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. iii. 6-8. A a sexiт** * τους νέους της απείθειας" εν οις και υμείς περιεπατήσατε ποτέ, ότι εζητειν αυτοίς. Νυνί δε αποδεσθε και υμείς τα



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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. ought men to love their wives as their own bodies. He that loveth his wife, loveth himself; for no man tion from the Ephesians, bear a strict resemblance, The passages marked by Italics in the quotaever yet hated his own flesh, but nourisheth and not only in signification but in terms, to the quocherisheth it, even as the Lord the church; for we tation from the Colossians. Both the words and are members of his body, of his flesh, and of his the order of the words are in many clauses a dubones. For this cause shall a man leave his fa- plicate of one another. In the Epistle to the Cother and his mother and be joined unto his wife, lossians, these passages are laid together; in that and they two shall be one flesh. This is a great to the Ephesians, they are divided by intermediate mystery; but I speak concerning Christ and the matter, especially by a long digressive allusion to church. Nevertheless, let every one of you in the mysterious union between Christ and his particular, so love his wife even as himself; and church; which possessing, as Mr. Locke hath well the wife see that she reverence her husband. observed, the mind of the apostle, from being an Children, obey your parents in the Lord, for this incidental thought, grows up into the principal is right. Honour thy father and thy mother subject. The affinity between these two passages (which is the first commandment with promise,) in signification, in terms, and in the order of the that it may be well with thee, and that thou may-words, is closer than can be pointed out between est live long on the earth. And ye fathers, pro- any parts of any two epistles in the volume. voke not your children to wrath, but bring them up in the nurture and admonition of the Lord. is treated by a different hand, and how distinguishIf the reader would see how the same subject Servants, 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. And, ye masters, do the same things unto them, nearly at the same time, and upon the same gene3. In two letters issuing from the same person, forbearing threatening: knowing that your mas-ral occasion, we may expect to trace the influence ter also is in heaven, neither is there respect of of association in the order in which the topics folpersons with him.*” usually suggest others. Here the order is what low one another. Certain ideas universally or we call natural, and from such an order nothing can be concluded. But when the order is arbitrary, yet alike, the concurrence indicates the effect of that principle, by which ideas, which have been once joined, commonly revisit the thoughts together. The epistles under consideration fur

+ Colos. ch. iii. 18. "Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things, for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your 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 do, do it heartily

Ephes. ch. iv. 24. "And that ye put on the avgaσness and true holiness; wherefore putting away new man, which after God is created in righteousTOS 18-lying, speak every man truth with his neighbour, for we are members one of another."*

Colos. ch. iii. 9, "Lie not to one another; seeKu-ing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge.”+

* Ephes, ch. v. 22. At JuraiXES, TO15 1815 υποτασσεσθε, ως το Κυρίω.

Colos. ch. iii. 18. A yuvaixes, umoтas οις ανδράσιν, ως ανηκεν εν Κυρίω. Ephes. Οι ανδρες, αγαπάτε τας γυναίκας εαυτων. Colos. Οι ανδρες, αγαπατε τας γυναίκας. Ephes. Τα τεκνά, υπακουετε τοις γονευσιν υμων εν ρίως του το γαρ ίστι δικαιον.

Colos. Τα τεχνα, υπακούετο τοις γονευσι κατα παντα· τουτο γαρ ιστιν ευάρεστον τω Κυρίω,

Ephes. Και οι πατέρες, μη παροργίζετε τα τέκνα υμών.

Colos. Οι πατέρες, μη ερεθίζετε * τα τυχνα υμων. Ephes. Οι δουλοι, υπακούετε τοις κυρίοις κατα σαρκα μετά φόβου και τρομου, εν απλότητι της καρδίας υμων, ως | τω Χρίστω μη κατ' υφθαλμοδουλειαν, ως ανθρωπκρεσκοι, αλλ' ως δουλος του Χριστού, ποιούντες το θέλημα του Θεού εκ ψυχής μετ' ευνοίας δουλέυοντες ως τω Κυρίω, και ουκ αν. θρώποις· ειδότες οτι ο εαν τι εκαστος ποιηση αγαθόν, τουτο κομιείται παρά του Κυρίου, είτε δουλος, είτε ελεύθερος.

Colos. Οι δουλοι, υπάκουετε κατα πάντα τοις κατά σαρκα κυρίοις, μη εν οφθαλμοδουλειαις, ως ανθρωπάρεσκοι, αλλ' εν απλότητι καρδιάς, φοβούμενοι του Θεού και των ο, τι εαν ποιητέ, εκ ψυχης εργαζεσθε, ως τω Κυρία, και ουχ ανθρώποις· ειδότες ότι από Κυρίου απολήψεσθε την ανταπο. δοσιν της κληρονομίας" το γάρ Κυρίω Χρίστω δουλευετε.

*#*g*11, lectio non spernenda. GRIESBACH.

as to the Lord, and not unto men, knowing that
of the Lord ye shall receive the reward of the in-
heritance: 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 mas-
ter in heaven."

does not seem to bear any nearer relation to the
The vice of "lying," or a correction of that vice,

any other article of morals. Yet these two ideas,
"putting on the new man," than a reformation in
we see, stand in both epistles in immediate con-

"Giving thanks al


Ephes. ch. v. 20, 21, 22.

Ephes. ch. iv. 24, 25. Ka vdugzobni top xZIVOS œ.
θρωπον, τον κατά Θεόν κτισθέντα εν δικαιοσύνη και πιστε
τι της αλήθειας δια αποθέμενοι το ψευδος, λαλειτε αλήθειαν
έκαστος μετα του πλησίου αυτού ότι εσμεν αλλήλων μελη.

† Colos. ch. iii. 9. My sudėσSE BIG AλOUS, RIIK SUσάμενοι τον παλαιον ἄνθρωπον, συν τις πράξεσιν αυτές, και ενδυσάμενοι τον νέον, τον ανακαινούμενον εις επίγνωσις.

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