for the same purpose, that ye might know our affairs, and that he might comfort your hearts 12."

Colos. ch. iv. 8.. "Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts 13"

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 sentences. Of all these varieties the examination of our two epistles will furnish plain examples: and I should rely upon this class of instances more than upon the last; because, although an impostor might transcribe into a forgery entire sentences and phrases, yet the dislocation of words, the partial recollection of phrases and sentences, the intermixture of new terms and new

12

Ephes. ch. vi. 22. Ον επεμψα προς ύμας εις αυτό τέτο, ἵνα γνωτε τα περι ήμων, και παρακαλεσῃ τας καρδίας ύμων. 13 Colos. ch. iv. 8. Ον επεμψα προς ύμας εις αυτό τότο, ένα γνῳ τα περι ύμων, και παρακαλέση τας καρδιας ύμων.

ideas with terms and ideas before used, which will appear in the examples that follow, and which are the natural 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 instances adduced below, why, it may be asked, was not the same art exercised upon those which we have collected in the preceding class?

"Towards us who

Ephes. ch. i. 19. ch. ii. 5. 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 worked 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 where

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

Colos. ch. ii. 12, 13. 66 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 15."

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 evɛpyaa: in one place it is, τους πιστεύοντας κατα την ενεργειαν ; in the other, dia τns TIσTEWS TNC EVERYεlas. 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 16, 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

14 Ephes. ch. i. 19, 20; ii. 1, 5. TOUS TIGTEVOVTAS KATA TηY ενεργειαν του κράτους της ισχυος αυτου, ήν ενήργησεν εν τῳ Χριστῷ, εγειρας αυτόν εκ νεκρών και εκάθισεν εν δεξια αυτου εν τοις επουρανίοις—και ύμας οντας νεκρους τους παραπτώμασι και ταις ἁμαρτίαις—και οντας ήμας νεκρους τους παραπτωμασι, συνεζωοποίησε τῷ Χριστῷ.

15 Colos. ch. ii. 12, 13. Δια της πιστεως της ενεργειας του Θεου του εγειραντος αυτον εκ των νεκρων. Και ύμας νεκρους οντας εν τοις παραπτώμασι και τῇ ακροβυστία της σαρκος, ύμων, συνεζωοποίησε συν αυτῷ.

16 Vide Locke in loc.

time by a description of heathen depravity. I have only to remark that Griesbach, in his very accurate edition, gives the parentheses 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. 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".”

"Put on therefore, as the

Colos. ch. iii. 12-15. 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 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 18.'

18 "

In these two quotations the words ταπεινοφροσυνη,

" Ephes. ch. iv. 24. Μετα πασης ταπεινοφροσυνης και πραότητος, μετα μακροθυμίας, ανεχόμενοι αλληλων εν αγαπη σπουδάζοντες τηρειν την ένοτητα του πνεύματος εν τῷ συνδεσμῳ της ειρηνης. Εν σωμα και εν πνευμα, καθώς και εκλήθητε εν μια ελπιδι της κλησεως ύμων.

Ενδύσασθε ουν ὡς εκλεκτοι του

18 Colos. ch. iii. 12-15. Θεον άγιοι και ήγαπημενοι, σπλαγχνα οικτιρμων, χρηστότητα, ταπεινοφροσύνην, πραότητα, μακροθυμιαν ανεχομενοι αλλήλων, και χαριζόμενοι ἑαυτοις, εαν τις προς τινα εχῃ μομφην καθως και ὁ Χριστος εχαρισατο ύμιν, όυτω και υμεις επι πασι δε τούτοις την αγαπην, ήτις εστι συνδεσμος της τελειότητος" και η ειρηνη του Θεου βραβευετω εν ταις καρδίαις ύμων, εις ή και εκλήθητε εν ένι σωματι.

πραότης, μακροθυμία, ανεχομενοι αλλήλων, occur in exactly the same order: αγαπη is also found in both, but in a different connexion: συνδεσμος της ειρηνης answers to συνδεσμος της τελειότητος: εκλήθητε εν ένι σωματι to έν σωμα καθώς και εκλήθητε εν μια ελπιδι: 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 19."

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 20."

In these quotations are read εξ ου παν το σωμα συμβιβαζόμενον in both places : επιχορηγούμενον answering to επιχορηγίας: δια των άφων to δια πάσης άφης: αυξει την αυξησιν to ποιείται την αυξησιν : 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.

21

"Forbearing one another, and

1 Ephes. ch. iv. 16. Εξ ου παν το σωμα συναρμολογουμενον και συμβιβαζομενον δια πάσης άφης της επιχορηγίας κατ' ενεργειαν εν μετρῳ ἑνος ἑκαστου μερους την αυξησιν του σώματος

ποιείται.

20

Colos. ch. ii. 19. Εξ όν παν το σωμα δια των άφων και συνδεσμων επιχορηγούμενον και συμβιβαζομενον, αυξει την αυξησιν του Θεου.

21

Eph. ch. iv. 32. Γινεσθε δε εις αλληλους χρηστοι, ευσπλαγχνοι, χαριζόμενοι ἑαυτοις, καθώς και ο Θεος εν Χριστῳ εχαρισατο ύμιν.