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“ 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
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 6 loveth his wife, loveth himself; for 1:0 " man ever yet hated his own flesh, but nou" risheth and cherisheth it, even as the Lord 66 the church ; for we are members of his " body, of his flesh, and of his bones. For 66 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, lec
every one of you, in particular, fo 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 mo
“ther (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 Chrift; not with
; not with eye service, as men pleasers, “ but as the servants of Chrif, doing the will of God from the heart, with good will doing
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 bondor free. And, yemasters, “ do the same things unto them, forbearing
threatening; knowing that your master also
V. ver. 22.
Αι γυναικες, τους ιδιους ανδρασιν
ch. υπόλασσεσθε, ως τω Κυρίω.
Colof. ch. iii. ver. 18. Ar guveixes, OTTOTUOSEOBé tole odos ανδρασιν, ως ανηκεν εν Κυρια:
" is fit in the Lord. Husbands, love your
wives, and be not bitter against them, “ Children, obey your parents in all things, 6 for this is well pleasing unto the Lord.
Fathers, provoke not your children to an
ger, left they be discouraged. Servants, “ obey in all things your masters according “ to the flesh; not with eye service, as men “ pleafers, but in finglenefs of heart, fearing,
Ephef. Οι ανδρες αγαπατε τας γυναικας εαυίων.
γαρ εςι δικαιο».
Colof. Τα τέκνα, υπακούετε τους γονευσι κατα παντα τουτο γαρ εςιν ευαρεσον τω Κυρίω.
Ephef. Και οι σαλερες, μη παροργιζετε τα τεκνα υμών.
Ephef. Οι δουλοι, υπακουλε τους κυρίους κατα σαρκα, μία φοβου
сарха хорtоk5, μη εν οφθαλμοδουλειαις, ως ανθρωπαρεσκοι, αλλ' εν απλοτηλι καρδιας, φοβούμενοι τον Θιον" και σαν ό, τι έαν ποιητε, εκ ψυχης εργαξεσθε, ως τω Κυρίω, και ουκ ανθρωπους, ειδότες οτι απο Κυριου απολήψεσθε την ανταποδοση της κληρονομιας τα γαρ Κυρίω Χρισω δουλεύθε.
* παροργιζετε, lectio non fpernenda, GRIESBACH.
“ God; and whatever ye do, do it heartily, " as to the Lord, and not unto men, know
ing that of the Lord ye shall receive the " reward of the inheritance, for ye
serve " the Lord Christ. Bu the 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 66 also have a master in heaven.
The passages marked by Italics in the quotation from the Ephesians, beara 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 poffeffing, as Mr. Locke hath well observed, the mind of the apostle, from being an incideytal 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.
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 fame 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 principle, by which ideas, which have been once joined, com