raifed him from the dead, and

you being "dead in your fins and the uncircumcifion of the flesh, hath he quickened together with him*

Out of the long quotation from the Ephefians, take away the parentheses, and you have left a fentence almoft in terms the fame as the short quotation from the Coloffians. The refemblance is more vifible in the original than in our tranflation; for what is rendered in one place the "working," and in another the "operation," is the fame Greek term ενεργεια ; in one place it is, τους πιςεύοντας κατα την ενεργειαν; in the other, δια της πίςεως της ενέργειας. Here therefore we have the fame fentiment, and nearly in the fame words; but, in the Ephefians, 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 difcourfe. It is interrupted the first time by a view which

* Colof. ch. ii. 12, 13. Δια της πίςεως της ενέργειας του Θεου του εγείραντος αυλον εκ των νεκρων. Και υμας νεκρους οίας εν ταις παραπλώμασι και τη ακροβυσία της σαρκος ύμων, συνεζωοποίησε στη

KUTW.

† Vide Locke, in loc.

breaks

breaks in upon his mind of the exaltation of Chrift; and the fecond time by a description of heathen depravity. I have only to remark that Griefbach, in his very ac curate edition, gives the parentheses very nearly in the fame manner, in which they are here placed; and that without any respect to the comparison, which we are propofing.

Ephef. ch. iv. ver, 2—4. "With all low"linefs and meeknefs, with long-fuffering, "forbearing one another in love; endea

vouring to keep the unity of the fpirit, in "the bond of peace, there is one body and one fpirit, even as ye are called in one ❝ hope of your calling."

Colof.ch.iii. ver. 12-15. "Put on therefore, as the elect of God, holy and beloved, "bowels of mercies, kindness, humbleness ❝ of mind, meekness, long-suffering, for"bearing one another and forgiving one an"other; if any man have a quarrel against

* Ephef, ch. iv. ver. 2-4. Mila Tarns TatuVO@POTUS και πραοτηλος, μία μακροθυμίας, ανεχομενοι αλλήλων εν αγαπη, σπου δάζοντες τηρειν την ενότητα του πνευματος εν πῳ συνδεσμῳ της ειρήνης. εν σώμα και εν πνευμα, καθώς και εκλήθητε εν μια ελπιδ της κλήσεως

any, even as Chrift forgave you, fo alfo "do ye; and, above all these things, put on i charity, which is the bond of perfectners; 6 and let the peace of God rule in your 6 hearts, to the which alfo ye are called in 6 one body*.*

σε

In thefe two quotations the words ταπει νοφροσύνη, πραότης, μακροθυμία, ανεχομενοι αλληλων, occur in exactly the fame order 3 αγαπη is alfo found in both, but in a diferent connedion : συνδεσμος της ειρηνης anfwers to συνδεσμος της τελειοτητος; εκλήθητε εν ενι σωματι to εν σωμα καθώς και εκλήθητε εν μια ελπίδι; yet is this fimilitude found in the midft of fentences otherwife very different.

Ephef. ch. iv. ver. 16. “ From whom the "whole body fitly joined together, and "compacted by that which every joint fupplieth, according to the effectual working

* Color. ch. iii. ver. 12-15. Ενδύσασθε ουν, ως εκλεκίς του Θεού αγιοι και ηγαπημένοι, σπλαγχνα οικτιρμών, χρησότητας ταπεινοφροσύνην, πραοτηλα, μακροθυμαι ανεχομενοι αλλήλων, και χα ριζόμενοι εαυτοίς, εαν τις προς τινα έχη μιμφηνε καθώς και ο Χρισος εχαρίσαλο υμιν, ούτω και υμεις επι πασι δε τούλοις την αγαπην, ητις σε συνδεσμος της τελειοτητος· και η ειρήνη του Θεου βραβεύετε εν ταις καρδίας υμών, εις ην και εκλήθητε εν ενί σωματι

« in the meafure of every part, maketh increafe of the body*."

Col. ch. ii. ver. 19. "From which all • the body, by joints and bands, having « nourihment miniftered and knit together, increaseth with the increase of God +."

In thefe quotations are read εξ ου παν το σωμα συμβιβαζόμενον in both places, επιχορη γουμενον anfwering to επιχορηγίας; δια των αφων το δια πασης αφης; αυξει την αυξησιν το ποιειται την αυξησιν ; and yet the fentences are confiderably diverfified in other parts. "And be kind

66

Ephef. ch. iv. ver. 32.

one to another, tender-hearted, forgiving σε one another, even as God, for Chrift's

• fake, hath forgiven you f.

66

Colof. ch. iii. ver. 13. Forbearing one • another and forgiving one another; if any

* Ephef. ch. iv. ver. 16, Εξ ου σαν το σώμα συναρμολο γουμενον και συμβιβαζόμενον δια πάσης αφης της επιχορηγίας κατ' ενεργειαν εν μέρῳ ενός εκατου μέρους την αυξησιν του σωματος ποιείται * Color. ch. ii. ver. 19. Εξ ου εαν το σώμα δια των αφων και συνδεσμων επιχορηγούμενον και συμβιβαζόμενον, αυξει την αύξησιν

του Θεού.

* Epher. ch. iv. ver. 32. ευσπλαγχνοι, χαριζόμενοι εμύλοις,

Γίνεσθε δε εις αλλήλους χρηστόν, καθώς και ο Θεός εν Χρισχαρι

σταλουμινο

man

man have a quarrel against any, even as "Chrift forgave you, fo alfo do ye*."

Here we have " forgiving on another, ❝even as God, for Chrift's fake (εv Xpi5w),

hath forgiven you," in the firft quotation, fubftantially repeated in the fecond. But in the fecond the fentence is broken by the interpofition of a new claufe," if any man. "have a quarrel against any :" and the latter part is a little varied; instead of “ God in Chrift," it is "Chrift hath forgiven ye."

Ephef. ch.iv. ver. 22-24. "That ye put "off concerning the former conversation "the old man, which is corrupt according "to the deceitful lufts, and be renewed in "the fpirit of your mind; and that ye put "on the new man, which, after God, is cre"ated in righteousness and true holiness +."

* Color. ch. iii. ver. 13. Ανεχομενοι αλλήλων, και χαριζομινοί εαύτοις, εαν τις προς τινα εχη μομφην καθως και ο Χριςος εχαρισατε υμιν, ενω και υμείς.

υμάς

xala n

Ephef. ch. iv. ver. 22-24. Αποθέσθαι προτεραν ανατροφήν, τον παλαιον άνθρωπον τον φθειρομενον καλα τας επιθυμίας της απατης ανανεούσθαι δε τω πνεύματι τε νοος υμων, και ενδύσασθαι τον καινον ανθρωπον, τον καλα Θεον κτισθεντα εν δικαιοσυνη και οσιοτηί της αλήθειας.

1

Colof.