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Colof. ch. iii. ver. 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 66 man, and putting on the new," appears in both. The idea is farther explained by calling it a renewal; in the one," renewed "in the spirit of your mind;" in the other, "renewed in knowledge." In both, the new man is faid to be formed according to the fame model; in the one, he is, "after "God created in righteoufnefs and true "holinefs;" in the other," he is renewed "after the image of him that created him." In a word, it is the fame perfon writing upon a kindred subject, with the terms and ideas which he had before employed ftill floating in his memory +”

Ephef.

* Colof. ch. iii. ver. 9, 10. Απεκδυσάμενοι τον παλαιον ἄνθρωπον συν ταις πράξεσιν αυτού και ενδυσάμενοι τον νεονι τον ανακ καινουμενον εἰς επιγνωσιν κατ' εικόνα του κλισαντος αυτόν.

+ In these comparisons, we often perceive the reafon, why the writer, though expreffing the fame idea, uses a different term; namely, because the term before used is

employed

Ephef. ch. v. ver. 6-8. "Because of these

things cometh the wrath of God upon the "children of difobedience: be not ye there- · "fore partakers with them; for ye were "fometimes darkness, but now are ye light "in the Lord; walk therefore as children " of light*"

Colof. ch.iii. ver. 6-8. " For which things

fake the wrath of God cometh on the chil"dren of disobedience; in the which ye alfo "walked fometime, when ye lived in them; "but now you also put off all these †.”

These verfes afford a fpecimen of that partial resemblance which is only to be met with when no imitation is defigned, when no ftudied recollection is employed, but when the mind, exercifed upon the fame

employed in the sentence under a different form: thus, in the quotations under our eye, the new man is xaivos. alpwTos in the Ephefians, and Tov VEOV in the Coloffians; but then it is because Tov navor is used in the next word, ανακαινούμενον.

* Ephef. ch. v. ver. 6-8. Δια ταύτα γαρ ερχεται η οργή του Θεου επι τους υιούς της απείθειας. Μη ουν γινεσθε συμμετοχοι αυτών. Ητε γαρ πόλε σκόλος, νυν δε φως εν Κυρίως ως τεκνα φωτος περιπατείτε. Colof. ch. iii. ver. 6-8. Aia Epxelain spyn Tou ☺EDY επι τους υιούς της απείθειας, εν οις και υμεις περιεποιησατε ποτε οτε ઝીંદ εν αύλοις. Νυνι δε αποθεσθε και υμείς τα πάντα.

fubject,

fubject, is left to the fpontaneous return of fuch terms and phrases, as, having been used before, may happen to present themselves again. The fentiment of both paffages is throughout alike: half of that sentiment, the denunciation of God's wrath, is expreffed in identical words; the other half, viz, the admonition to quit their former converfation, in words entirely different.

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Ephef. ch. v. ver. 15, 16. "See then that ye walk circumfpectly; not as fools, but "as wife, redeeming the time*.”

Colof. ch. iv. ver. 5. "Walk in wisdom "towards them that are without, redeeming "the time†.'

This is another example of that mixture which we remarked of fameness and variety in the language of one writer. "Redeeming the time” (εξαγοραζόμενοι τον τον καιρον) is a literal repetition. "Walk not as fools, but as wife” (περιπατείτε μη ως ασοφοι αλλ' ως σοφοι) answers exactly in fenfe, and nearly in

*

Ephef. ch. v. ver. 15, 16. Βλεπετε ουν πως ακριβως περι

πατελ μη ως ασοφοι αλλ' ως σόφοι, εξαγοραζόμενοί τον καιρον. † Color. ch. iv. ver. 5. Εν σοφια περιπατείλε προς τους εξω, τον καιρον εξαγοραζει ποιο

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Εν

terms, to "walk in wisdom" (ev σopia wɛgiπατείε). Περιπατείτε ακριβως is a very different phrafe, but is intended to convey precifely the fame idea as περιπατείλε προς τους έξω : ακριβως is not well rendered circumfpectly." It means what in modern fpeech 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," προς τους εξω. "Walk correctly, redeem

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ing the time," i. e. fuiting yourselves to the difficulty and ticklishness of the times in which we live," because the days are "evil."

Ephef. ch. vi. ver. 19, 20. "And (pray ing) for me that utterance may be given "unto me, that I may open my mouth

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boldly to make known the mystery of the

Gofpel, for which I am an ambassador ❝in bonds, that therein I may speak boldly, "as I ought to fpeak*.”

*

Ephef. ch. vi. ver. 19, 20. Και υπέρ εμού, να μοι Sobisn λογος εν ανοίξει του σομαλος μου εν παρρησία, γνωρίσαι το μυσήξειν του

ευαγγελίου, υπερ ου πρεσβευω εν αλύσει, ίνα εν αυτώ παρρησιασωμαι,

ας

δεν με λαλήσαι.

Colof.

Colof.ch. iv. ver. 3, 4.

"Withal praying

"alfo for us, that God would open unto

us a door of utterance to speak the mystery "of Chrift, for which I am alfo in bonds, "that I may make it manifeft as I ought to speak.

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In these quotations, the phrase "as Iought

to speak" (ws del μe haλnoai), the words " utterance" (λoyos), " mystery" (uusngsov), open" (avoiy and ev avoie), are the fame. "To make known the mystery of the Gof

pel" (γνωρισαι το μυςηριον, anfwers to "make it manifeft" (va paregwow auto); "for which I am an ambaffador in bonds" (υπερ ου πρεσβεύω εν αλύσει), to " for which " I am also in bonds" (di o nas dedeμai).

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Ephef. ch. v. ver. 22. "Wives, fubmit yourselves to your own husbands, as unto the "Lord, for the husband is the head of the wife, even as Chrift is the head of the "church, and he is the faviour of the body. "Therefore, as the church is fubject unto

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Color. ch. iv. ver. 3, 4. Προσευχομενοι αμᾶ και περι ημων, ένα ὁ Θεος ονοιξη ημιν θύραν του λόγου, λαλησαι το μυσήριον του Χριςε δὲ ὁ και δίδεμαι να φανερώσω αυτό, ως δεν με λάλησαι.

"Chrift,