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 fore gave 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 +." places, iar above all principality, and power, | There is one body and one Spirit, even as ye and might, and dominion, and every name that are called in one hope of your calling *."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." 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 himt." : 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 πιστεύοντας κατά την ενέργειαν ; 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 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. Ephes. ch. iv. 24. " 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. * Ephes. ch. i. 19, 90 ; ii. 1, 5. Τους πιστεύοντας κατά την ενέργειαν του κράτους της ισχύος αυτού, ήν ενήργησεν εν τω Χρίστω, εγείρας αυτόν εκ νεκρών και εκαθισιν εν δεξια αυτού εν τοις επουρανίοις και ύμας όντας νεκρους τοις παεκττωματι και ταῖς ἁμαρτίαις και όντας ήμας νεκρους τους ταραττωματι, συνεζωοποίησε τω Χριστῳ. † Colos. ch. ii. 12, 13. Δια της πιστεως της ενέργειας το Θεου του εγείραντος αυτόν εκ των νεκρων Και ύμας νεκρός οντας εν τοις παραπτώμασι και τη ακροβυστία της σαρκός ύμων, συνεζωοποίησε τον αυτή 1 Vide Locke in loc. | In these two quotations the words reφροσυνη, πραότης, μακροθυμία, ανεχομενοι αλλήλων, occur in exactly the same order: ayan is also found in both, but in a different connexion ; συνδεσμος της ειρηνης answers to συνδεσμος της τελειότητος: εκλήθητε εν ένι σωματι το εν σώμα καθως και εκλήθητε εν μια ελπίδι: yet is this sim militude 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 §.” In these quotations are read εξ οὗ παν το σω με συμβιβαζόμενον in both places: επιχορηγούμενον answering to επιχορηγίας : δια των άφων το δια παση άφη : αύξει την αύξησιν τω ποιείται την αυ ξησιν : 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 ye." ¶ * Ephes. ch. iv. 24. Μετα πασης ταπεινοφροσυνης και πραότητος, μετα μακροθυμιας, ανεχομενοι αλληλων εν αγαπη στουδάζοντες τήξειν την ένότητα του πνεύματος εν Εν σωμα καὶ ἐν πνεύμα, καθώς τω συνδέσμω της ειέννης και εκλήθητε εν μια ελπίδι της κλήσεως ύμων. + Colos. ch. iii. 12-15. Ενδύσασθε ουν, ως εκλεκτοί του Θεου άγιοι και ηγαπημένοι, σπλαγχνα οικτιρμών, χρηστο τητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν ανέχομε και αλλήλων, και χαριζομένοι ἑαυτοῖς εαν τις προς τινα έχε μομφην, καθώς και ο Χριστος εχαρίσατο ύμιν, ούτω και ύμεις και πασι δε τούτοις την αγάπην, ήτις έστι συνδεσμος της τελειότητος" και η ειρήνη του Θεου βραβεύεται εν ταις καρδίαις ύμων, εις ἦν και εκλήθητε εν ένι σώματι. + Ephes. ch. iv. 16. Εξ ού παν το σώμα συναρμολογου μενον και συμβιβαζομένων δια πασης άφης της επιχορηγία κατ' ενέργειαν εν μέτρῳ ένος έκαστου μέρους την αυξησιν το § Colos. ch. ii. 19. Εξ ού παν το σώμα δια των άξων και συνδεσμων επιχορηγουμένον και συμβιβαζομενον, αυξει την αυξησιν του Θεού. σώματος ποιείται Η Eph. ch. iv. 32. Γίνεσθε δε εις αλληλους χρηστοι, ευ σπλαγχνοι, χαριζόμενοι ἑαυτοίς, καθώς και ο Θεός εν Χρι στο εχαρίσατο ύμιν. Η Colos. ch. iii. 13. Ανεχομενοι αλλήλων, και χαρίζε Here we have "forgiving one another, even tial resemblance which is only to be met with as God, for Christ's sake ( Xgry) hath for- when no imitation is designed, when no stu given you," in the first quotation, substantially died recollection is employed, but when the repeated in the second. But in the second, mind, exercised upon the same subject, is left the sentence is broken by the interposition of to the spontaneous return of such terms and a new clause, if any man have a quarrel phrases, as, having been used before, may hap against any ;" and the latter part is a little va-pen to present themselves again. The sentiried; instead of "God in Christ," it is "Christ ment of both passages is throughout alike : hath forgiven you." half of that sentiment, the denunciation of Ephes. ch. iv. 22-24. "That ye put off God's wrath, is expressed in identical words; concerning the former conversation the old the other half, viz. the admonition to quit man, which is corrupt according to the deceit- their former conversation, in words entirely ful lusts, and be renewed in the spirit of your different. mind; and that ye put on the new man, Ephes. ch. v. 15, 16. "See then that ye which, after God, is created in righteousness walk circumspectly; not as fools, but as wise. and true holiness "." redeeming the time." 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 +." 66 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 In these quotations, "putting off the old the time” (ığayogalousvo v zagov,) is a literman, and putting on the new," appears in both. al repetition. "Walk not as fools, but as wise,' The idea is further explained by calling it a (Ties=0 πατείτε μη ως ασοφοι, αλλ' ὡς σοφοι) answers renewal; in the one, "renewed in the spirit exactly in sense, and nearly in terms, to "walk of your mind;" in the other, "renewed in in wisdom," (reig TIPITATUTE.) Пgiraknowledge." In both, the new man is said to rur axgibus is a very different phrase, but is be formed according to the same model; in the intended to convey precisely the same idea as one he is, "after God, created in righteousness giraruri rgu tous iž. Angiews is not well and true holiness;" in the other, "he is re-rendered "circumspectly." It means what in newed after the image of him that created modern speech we should call "correctly," and him." In a word, it is the same person writing when we advise a person to behave " correctupon a kindred subject, with the terms and ly," our advice is always given with a reference ideas which he had before employed still float-to the opinion of others," ROS TOUS IEW. ing in his memory +." "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. 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. iii. 6-8. "For which thing's 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 par * Ephes. ch. iv. 22—24. Atebralas iμas αтα т Tе τέραν αναστροφήν, τον παλαιον ανθρωπον τον φθειρόμενον και τα τας επιθυμίας της απατης ανανεουσθαι δε τῷ πνευματι του νεος ύμων, και ενδύσασθαι τον καινον ανθρωπον, τον και τα Θεόν κτισθεντα εν δικαιοσυνη και οσιοτητί της αλήθειας. + Colos, ch. iii. 9, 10. Απέκλυσαμένοι τον παλαιών αν θρωπον συν ταις πράξεσιν αυτού 201 duraperas for vior, τον ανακαινουμενον εἰς επίγνωσιν κατ' εικόνα του κτίσαντες AUTOV. 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 xαives avagant in the Ephesians, and rev vey in the Colossians; but then it is because ter navy is used in the next word, avazanoullivGY. { Ephes. ch. v. 68. Δια ταύτα γαρ έρχεται ή οργή των Θεου επι τους νέους της απείθειας. Μη ουν γενεσθε συμμε τόχοι αυτών. Ήτε γας ποτε σκοτος, νυν δε φως ἐν Κυρίῳ ὡς τέκνα φωτός περι τα τετή [ Colos. ch. iii. 68. Δ' & έρχεται η οργή του Θεού επί τους υίους της απείθειας· εν εἰς και ύμεις περιπατήσατε ποτέ, ότι εζητε εν αυτοίς. Νυν δε αποθέσθε και όμως τα πάντα. 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§." 66 In these quotations, the phrase, “as I ought to speak” (ως δεν με λαλησαι,) the words “ utterance" (λογος,) a mystery" (μυστηριον,) “open" (avoižn and iv avažw,) are the same. "To make known the mystery of the Gospel" (γνωgirns To μvorngior,) answers to "make it mani* Ephes. ch. v. 15. 16. Βλέπετε ουν πως ακριβώς περι πατείτε μη ώς ασοβά, αλλ' ὡς σοφοί, εξαγοραζόμενοι τον zaigov. f Colos, Cu. ... 5. Εν σοφίᾳ περιπατείτε προς τους εξαπα Toy gov raragacquivos. † Ephes. ch. vi, 19, 20. Και ύπερ έμου, ίνα μου δοθεί λόγος εν ανοίξει του στόματος μου εν παρρησία, γνωρισαν το μυστήριον του ευαγγελίου, όπως οὐ πρεσβεύων εν άλύσει, ένα ἐν αὐτῷ παρρησιάσομαι, ὡς δει με λαλήσαι. 4 Colos. ch. iv. 3, 4. Προσευχομένοι άμα και περί έμων, ένα ο Θεος ανοιξη ήταν θύραν του λόγου, λαλησαι το μεν στήριον του Χρίστου δι ὁ και διδεμαι, ένα φανέρωσα αυτό ώς δεν με λαλήσαι. fest" (iva prvigwow auto ;)" for which I am an ambassador in bonds" rig où giovλ,) to "for which I am also in bonds" (di και δεδεμαι.) 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, know. ing that ye also have a master in heaven." selves 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 un Ephes. ch. v. 22. “Wives, submit yourselves to the Lord. Fathers, provoke not your chil to your own husbands, as unto the Lord, for the dren to anger, lest they be discouraged. Serhusband is the head of the wife, even as Christ vants, obey in all things your masters accordis the head of the church, and he is the saviour ing to the flesh: not with eye-service as menof the body. Therefore, as the church is sub-pleasers, but in singleness of heart, fearing ject unto Christ, so let the wives be to their God; and whatever ye do, do it heartily as own husbands in every thing. Husbands, love to the Lord, and not unto men, knowing that your wives, even as Christ also loved the church, of the Lord ye shall receive the reward of the and gave himself for it, that he might sancti- inheritance: for ye serve the Lord Christ.— fy 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 The passages marked by Italics in the quoloveth his wife, loveth himself; for no man tation from the Ephesians, bear a strict resemever yet hated his own flesh, but nourisheth blance, not only in signification but in terms, and cherisheth it, even as the Lord the church; to the quotation from the Colossians. Both for we are members of his body, of his flesh, the words and the order of the words are in and of his bones. For this cause shall a man many clauses a duplicate of one another. In leave his father and his mother and be joined the Epistle to the Colossians, these passages unto his wife, and they two shall be one flesh. are laid together; in that to the Ephesians, This is a great mystery; but I speak concern- they are divided by intermediate matter, esing Christ and the church. Nevertheless, let pecially by a long digressive allusion to the every one of you in particular, so love his wife mysterious union between Christ and his even as himself; and the wife see that she re- | church; which possessing, as Mr. Locke hath verence 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 up in the nurture and admonition of the Lord. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: not with eye-service, as men pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven, neither is there respect of persons with him." +Colos. ch. iii. 18. "Wives, submit your Ephes. ch. v. 22. Ai gurœines, tais idios andgaon ὑποτάσσεσθε, ὡς του Κυρίου. Colos. ch. iii. 18. Ai goraizes, ¿Termooroo Tois dis ανδρασιν, ώς ανήκεν εν Κυρίω. Ephes. Οι ανδρες, αγατάτε τας γυναίκας ἑαυτων. Ephes. Τα τέκνα, ύπακουετε τοῖς γονεύσιν ύμων εν Kv. βίω του το γαρ εστι δίκαιον. Colos. Τα τεκνα, ὑπακουετε τους γονεύσι κατα παντα" τούτο γαρ εστιν ευάρεστον τῷ Κυρίῳ. Ephes. Και οι πατέρες, μη παροργίζετε τα τέκνα ύμων. Colos Οι πατέρες, μη ερεθίζετε κ τα τέκνα ὑμῶν. Ephes. Οι δουλοι, ὑπακουετε τοις κυρίες κατά σάρκα μετά φόβου και τρόμου, εν απλότητι της καρδίας ύμων, ὡς του Χριστώ μη κατ' οφθαλμοδουλειαν, ὡς ανθρωπαρέσκους αλλ' ὡς δουλοι του Χριστου, ποιούντες το θέλημα του Θεού ✩ragogyığırı, lectio non spernenda. GRIESBACH. 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 epis. tles in the volume. If the reader would see how the same subject is treated by a different hand, and how distinguishable it is from the production of the same pen, let him turn to the second and third chapters of the First Epistle of St. Peter. The duties of servants, of wives, and of husbands, are enlarged upon in that epistle, as they are in the Epistle to the Ephesians; but the subjects both occur in a different order, and the train of sentiment subjoined to each is totally unlike. 3. In two letters issuing from the same person, nearly at the same time, and upon the same general occasion, we may expect to trace the influence of association in the order in which the topics follow one another. Certain ideas universally or usually suggest others. Here the order is what 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 princi εκ ψυχής μετ' ευνοίας δουλευοντες ὡς τῷ Κυρίῳ, και ουκ ανθρώποις ειδότες ότι ο εαν τι έκαστος ποίηση αγαθον, τουτο κομιείται παρά του Κυρίου, είτε δουλος, είτε ελεύθερος. Colds. Οι δουλοι, ὑπακουετε κατά ταντα τοις κατα σας κα κυρίοις, μη εν οφθαλμοδουλείαις, ως ανθρωπάρεσκοι, αλλ ἐν ἁπλότητι καρδίας, φοβουμένοι τον Θεον και ταν ό, τι εαν ποιητή, εκ ψυχής εργαζεσθε, ὡς τῷ Κυρίῳ, και ουκ ανθρω τοις ειδότες ότι από Κυρίου απολήψεσθε την ανταπόδοσιν της κληρονομίας τω γας Κυρίῳ Χριστῷ δουλευετε. ple, by which ideas, which have been once joined, commonly revisit the thoughts together. The epistles under consideration furnish the two following remarkable instances of this species of agreement. 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 lying, speak every man truth with his neighbour, for we are members one of another.” Colos. eh. iii. 9. "Lie not to one another; seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge+." The vice of "lying," or a correction of that vice, does not seem to bear any nearer relation to the "putting on the new man," than a reformation in any other article of morals. Yet these two ideas, we see, stand in both epistles in immediate connexion. ed 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 hap py accident. Not one of these three supposi tions will gain credit with a reader who pe ruses the epistles with attention, and who re views the several examples we have pointed out, and the observations with which they were accompanied. No. II. There is such a thing as a peculiar word or phrase cleaving, as it were, to the memory of a writer or speaker, and presenting itself to his utterrance at every turn. When we observe this, we call it a cant word, or a cant phrase. It is a natural effect of habit: and would appear more frequently than it does, had not the rules of good writing taught the ear to be offended with the iteration of the same Epes. ch. v. 20, 21, 22. Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ; sub-sound, and oftentimes caused us to reject, on mitting yourselves one to another, in the fear of God. Wives, submit yourselves unto your own husbands, as unto the Lord." 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§." In both these passages, submission follows giving of thanks, without any similitude in the ideas which should account for the transition. 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 avoid. ed. The truth is, an example of this kind runs through several of his epistles, and in the epis tle before us abounds; and that is in the word riches, (λovres,) 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 It is not necessary to pursue the compari- this mystery," Rom. ch. ix. 23. Ephes. ch. iii. son between the two epistles farther. The ar- 16. Ephes. ch. i. 18. Colos. ch. i. 27: “riches gument which results from it stands thus: of his grace," twice in the Ephesians, ch. i. 7. No two other epistles contain a circumstance and ch. ii. 7; “ riches of the full assurance of which indicates that they were written at the understanding," Colos. ch. ii. 2; “riches of saine, or nearly at the same time. No two other his goodness," Rom. ch. ii. 4; "riches of the epistles exhibit so many marks of correspon- wisdom of God," Rom. ch. xi. 33 ; "riches of dency and resemblance. If the original which Christ," Ephes. ch. iii. 8. In a like sense the we ascribe to these two epistles be the true adjective, Rom. ch. x. 12, "rich unto all that one, that is, if they were both really written call upon him;" Ephes. ch. ii. 4. "rich in by St. Paul, and both sent to their respective mercy;" 1 Tim. ch. vi. 18, "rich in good destination by the same messenger, the simi-works." litude is, in all points, what should be expected to take place. If they were forgeries, then the mention of Tychicus in both epistles, and in a manner which shows that he either carried or accompanied both epistles, was insert * Ephes. ch. iv. 24, 25. Kas erdvaæabas TV Πρώτον, τον κατά Θεόν κτισθεντα εν δικαιοσυνη και ίσιο της τί της αλήθειας διο αποθεμένοι το ψεύδος, λαλείτε αληθειαν έκαστος μετα του πλησίου αυτού ότι εσμεν αλλήλων μέλη. + Colos. ch. iii. 9. My Ludile is addλous, and σαμένοι τον παλαιον ανθρωπον, συν ταις πράξεσιν αυτού, και ενδυσάμενοι τον νέον, τον ανακαινουμένων εἰς ἐπιγνωσιν. 1 Ephes. ch. v. 20, 21, 22. EvxagiSTEUNTIS TAYTOTI Úste παντών, εν ονόματι του Κυρίου ήμων Ιησου Χριστού, τω Θεώ και Πατει, ύποτασσομενοι αλλήλοις εν φόβω Θεου. Αἰγυ ναικες, τους ίδιος ανδρασιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ. 4 Celos. ch. iii. 17. Και παν ό, τι αν ποιητή, εν λόγω, η τα έργω, πάντα εν ονόματι Κυρίου Ιησού, ευχαριστούντες των Θεώ και πατε OUTCU Α' γυναικες, ὑποτασσεσθε τοις ίδιος ανδρασιν, ὡς ανήκεν εν Κυρίω 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 mark of its genuine ness. No. III. There is another singularity in St. Paul's style, which, wherever it is found, may be deemed a badge of authenticity ; because, if it were n with, and in which he had been interrupted by the vail, was, "Seeing then that we have such hope, we use great plainness of speech.' ticed, it would not, I think, be imitated, inas- to glory, even as by the Spirit of the Lord. much as it almost always produces embarrass- Therefore, seeing we have this ministry, as ment and interruption in the reasoning. This we have received mercy, we faint not." singularity is a species of digression which may Who sees not that this whole allegory of the properly, I think, be denominated going off at vail arises entirely out of the occurrence of the a word. It is turning aside from the subject word, in telling us that "Moses put a vuil upon the occurrence of some particular word, over his face," and that it drew the apostle forsaking the train of thought then in hand, away from the proper subject of his discourse, and entering upon a parenthetic sentence in the dignity of the office in which he was enwhich that word is the prevailing term. I shall gaged? which subject he fetches up again allay before the reader some examples of this, most in the words with which he had left it: collected from the other epistles, and then pro-" therefore, seeing we have this ministry, as pose two examples of it which are found in the we have received mercy, we faint not." The Epistle to the Ephesians, 2 Cor. ch. ii. 14. at sentence which he had before been going on the word savour: "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place, (for we are unto In the Epistle to the Ephesians, the reader God a sweet savour of Christ, in them that are will remark two instances in which the same saved, and in them that perish; to the one habit of composition obtains; he will recog we are the savour of death unto death, and to nise the same pen. One he will find, chap. the other the savour of life unto life; and who iv. 8-11. at the word ascended: “Wherefore is sufficient for these things?) For we are not he saith, When he ascended up on high, he led as many which corrupt the word of God, but captivity captive, and gave gifts unto meu.-as of sincerity, but as of God; in the sight of (Now that he ascended, what is it but that God, speak we in Christ." Again, 2 Cor. ch. he also descended first unto the lower parts iii. 1. at the word epistle: "Need we, as some of the earth? He that descended is the same others, epistles of commendation to you, or of also that ascended up far above all heavens, commendation from you? (ye are our epistle that he might fill all things.) And he gave written in our hearts, known and read of all some, apostles," &c. men; forasmuch as ye are manifestly declar- The other appears, chap. v. 12-15. at the ed to be the epistle of Christ, ministered by word light: "For it is a shame even to speak us, written not with ink, but with the Spi- of those things which are done of them in se rit of the living God; not in tables of stone, cret: but all things that are reproved, are made but in the fleshy tables of the heart.") The manifest by the light; (for whatsoever doth position of the words in the original, shows make manifest, is light; wherefore he saith, more strongly than in the translation, that Awake, thou that sleepest, and arise from the it was the occurrence of the word - dead, and Christ shall give thee light :) see then that ye walk circumspectly." An which gave birth to the sentence that follows: 2 Cor. chap. iii. 1. Ει μη χρηζομεν, ὡς τινες,συστατικών επιστ λων προς ύμας, η εξ ύμων συστατικών; ή επιστολ ήμων ύμεις εστε εγγεγραμμένη εν ταις καρδίαις ήμων, γινωσκομένη και αναγίνω κομένη ύπο πάντων ανθρωπων φανερούμενοι ότι εστε επιστολή Χριστου διακονηθεισα ὑφ' ἡμων, εγγεγραμμένη ου μελανι, αλλα πνευματι Θεου ζωντος ουκ εν πλαξι λιθίναις, αλλ' εν ταξι καρδίας σαρκινιές. No. IV. Although it does not appear to have ever been disputed that the epistle before us was written by St. Paul, yet it is well known that a doubt has long been entertained concerning the persons to whom it was addressed. The question is founded partly in some ambiguity in the external evidence. Marcion, a heretic Again, 2 Cor. ch. iii. 12, &c. at the word of the second century, as quoted by Tertullian, vail: "Seeing then that we have such hope, we a father in the beginning of the third, calls it use great plainness of speech: and not as Mo- the Epistle to the Laodiceans. From what we ses, which put a vail over his face, that the know of Marcion, his judgment is little to be children of Israel could not stedfastly look to relied upon; nor is it perfectly clear that Marthe end of that which is abolished. But their cion was rightly understood by Tertulliam. If, minds were blinded; for until this day remain- however, Marcion be brought to prove that eth the same vail untaken away in the reading some copies in his time gave ➜ Adug in the of the Old Testament, which vail is done away superscription, his testimony, if it be truly inin Christ; but even unto this day, when Mo- terpreted, is not diminished by his heresy; for, ses is read, the vail is upon their heart: ne-as Grotius observes, “cur meá re mentiretur nivertheless, when it shall turn to the Lord, the hil erat cause." The name » Egư❤, in the vail shall be taken away (now the Lord is that first verse, upon which word singly depends Spirit; and where the Spirit of the Lord is, there is liberty.) But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory the proof that the epistle was written to the Ephesians, is not read in all the manuscripts now extant. I admit, however, that the ex.. ternal evidence preponderates with a manifest |