(περιπατείτε μη ως ασοφοι αλλ' ὡς σοφοι) answers exactly in sense, and nearly in terms, to "walk in wisdom" (IV σopia Repinaτειτε). Περιπατείτε ακριβως is a very different phrase, but is intended to convey precisely the same idea as περιπατείτε προς Tous eža: axpibws is not well rendered "circumspectly." It means what in modern speech 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." pos Tous w. "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. 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 speakf."

In these quotations, the phrase "as I ought to speak" (as de sana), the words "utterance" (yes), "mystery" (Mustapiov) "open" (avoin and ev avoižei) are the same. "To make known the mystery of the Gospel," (vapias to pornplov) answers to "make it manifest" (iva Pavepwow avto); “for which I am an ambassador in bonds" (Tepov πperÕsva ev άλυσει), to “ for which I am also in bonds,” (δι ὁ και δέδεμαι).

* Ephes. ch. vi. 19, 20. Και ύπερ εμου, ἵνα μοι δοθείη λόγος εν ανοίξει του 50 ματος μου εν παρρησια, γνωρίσαι το μυσήριον του ευαγγελιου, ὑπερ ου πρεσβεύω εν άλυσει, ένα εν αυτῷ παρρησιασωμαι, ὡς δει με λάλησαι.

† Colos ch. iv. 3, 4. Προσευχομενοι άμα και περι ἡμων, ἵνα ὁ Θεὸς ἄνοιξη ήμο θυραν του λόγου. λαλήσαι το μυςήριον του Χρισου δὲ ὁ και δεδεμαι, ἵνα φανερωσω αυτό, ὡς δει με λαλησαι.

Ephes. ch. v. 22. "Wives, submit yourselves to your own husbands, as unto the Lord, for the husband is the head of the wife, even as Christ is the head of the church, and he is the saviour of the body. Therefore, as the church is subject unto 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 gave 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 loveth his wife, loveth himself; for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church for we are members of his body, of his flesh, and of his bones. For 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, let every one of you in particular, so 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 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 yourselves 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 unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh; not with eye service, as men pleasers, but in singleness of heart, fearing God; and whatever ye do, do it heartily, as to the Lord, and not unto men, knowing that of the Lord shall receive the reward of the inheritance, for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done; and there is no respect of persons.

ye

Ephes. ch. v. 22. Αι γυναίκες, τους ιδίοις ανδρασιν ὑποτασσεσθε, ὡς τῷ Κυρίῳ f Colos. ch. iii. 18. Αι γυναίκες, ὑποτάσσεσθε τοις ιδίοις ανδρασιν, ὡς ανήκεν Κυρίῳ.

Ephes. Οι άνδρες αγαπάτε τας γυναικας ἑαυτων.

Colos. Οι άνδρες, αγαπάτε τας γυναίκας.

Ephes. Τα τεκνα, ὑπακουετε τοις γονευσιν ύμων εν Κυρίῳ· τουτο γαρ εςι δικαιον. Colos. Τα τέκνα, ὑπακουετε τοις γονευσι κατα παντα· τουτο γαρ εσιν εναρεςον τῷ Κυριῳ.

Ephes. Και οι πατέρες μη παροργίζετε τα τεκνα ύμων.

Colos. Οι πατέρες μη *ερεθίζετε τα τεκναύμων.

Ephes Οι δουλοι, ὑπακούετε τοις κυρίοις κατα σαρκα μετά φόβου και τρομου, εν άπλότητι της καρδίας ύμων, ὡς τῷ Χρισῳ μη κατ' οφθαλμοδουλειαν ὡς ανθρωπάρεσκοι, αλλ' ὡς δουλοι του Χρισου, ποιούντες το θέλημα του Θεου εκ ψυχης μετ' ευνοίας δουλευοντες ὡς τῷ Κυρίῳ, και ουκ ανθρωποις ειδότες ὅτι ὁ εαν τι έκαςος ποιηση αγαθον, τουτο κομιείται παρα του Κυρίου, είτε δουλος, είτε ελεύθερος.

Colos. “Οι δουλοι, ὑπακουετε κατα παντα τοις κατα σαρκα κυριείς, μη εν οφθαλμο δουλειαις, ὡς ανθρωπάρεσκοι, αλλ' εν απλότητι καρδίας, φοβούμενοι τον Θεον° και παν δ, τι εαν ποιήτε, εκ ψυχης εργάζεσθε, ὡς τῷ Κυρίῳ, και ουκ ανθρωποις, ειδότες ότι απο Κυρίου απολήψεσθε την ανταπόδοσιν της κληρονομίας τῷ γαρ Κυρίῳ Χρισῳ δουλεύετε.

παροργίζετε, lectio non spernenda, GRIESBACH.

Masters, give unto your servants that which is just and equal, knowing that ye also have a master in heaven."

The passages marked by Italicks in the quotation from the Ephesians, bear a 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 possessing, as Mr. Locke hath 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 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 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 topicks 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, commonly re

visit the thoughts together. The epistles under consider. ation furnish the two following remarkable instances of this species of agreement:

Ephes. ch. iv. 24, 25. "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. ch. iii. 9. "Lie not one to another; seeing that ye have put off the old man, with his deeds; and have put on the new man, which is renewed in knowledget."

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.

Ephes. ch. v. 20-22. "Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ; submitting 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§."

*

Ephes. ch. iv. 24, 25. Και ενδύσασθαι τον καινον ανθρωπον, τον κατά Θε κτισθεντα εν δικαιοσύνη και όσιότητι της αληθείας· διο αποθέμενοι το ψεύδος, λαλείτε αλε θείαν έκασος μετα το πλησιον αυτόν ότι εσμεν αλλήλων μελη.

† Colos. ch. iii. 9. Μη ψευδεσθε εις αλλήλες, απεκδυσάμενοι τον παλαιον ανθρωποι, συν ταις πράξεσιν αυτού, και ενδυσάμενοι τον νέον, τον ανακαινεμένον εις επίγνωσιν.

+ Ephes. ch. v. 20-22. Ευχαρισεντες πάντοτε ύπερ πάντων, εν ονόματι το Κυρίκ ήμων Ιησε Χρισε, τῷ Θεῷ και πατρι, ὑποτασσομενοί αλληλοις εν φόβῳ Θεό. Αν γυναίκες, τοις ιδίοις ανδρασιν υποτασσεσθε, ὡς τῷ Κυρίῳ.

S Colos. ch. iii. 17. Και παν ό, τι αν ποιητέ, εν λόγω, η εν έργω, πάντα εν ονοματι Κυρίε Ιησε, ευχαρισούντες τῷ Θεῷ και πατρι δι' αυτου. «Αι γυναίκες, υποτασσεσθε τοις ιδίοις ανδρασιν, ὡς ανήκεν εν Κυρίῳ.