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thou the Gentiles to live as do the Jews?" How did he do that? The only way in which Peter appears to have compelled the Gentiles to comply with the Jewish institution, was by withdrawing himself from their society. By which he may be understood to have made this declaration: "We do not deny your right to be considered as Christians; we do not deny your title in the promises of the Gospel, even without compliance with our law: but if you would have us Jews live with you as we do with one another; that is, if you would in all respects be treated by us as Jews, you must live as such yourselves." This, I think, was the compulsion which St. Peter's conduct imposed upon the Gentiles, and for which St. Paul reproved him.

Another difficulty arises from the account of he might not have comprehended this point with Peter's conduct towards the Gentile converts at such clearness and certainty, as to stand out upon Antioch, as given in the epistle, in the latter partit against the fear of bringing upon himself the of the second chapter; which conduct, it is said, censure and complaint of his brethren in the is consistent neither with the revelation commu- church of Jerusalem, who still adhered to their nicated to him upon the conversion of Cornelius, ancient prejudices. But Peter, it is said, comnor with the part he took in the debate at Jeru-pelled the Gentiles "Why compellest salem. But, in order to understand either the difficulty or the solution, it will be necessary to state and explain the passage itself. "When Peter was come to Antioch, I withstood him to the face, because he was to be blamed; for, before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circumcision; and the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation; but when I saw they walked not uprightly, according to the truth of the Gospel, I said unto Peter, before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" Now the question that produced the dispute to which these words relate, was not whether the Gentiles were capable of being admitted into the Christian covenant; that had been fully settled: nor was it whether it should be accounted essential to the profession of Christianity that they should conform themselves to the law of Moses; that was the question at Jerusalem; but it was, whether, upon the Gentiles becoming Christians, the Jews might henceforth eat and drink with them, as with their own brethren. Upon this point St. Peter betrayed some inconstancy; and so he might, agreeably enough to his history.-He might consider the vision at Joppa as a direction for the occasion, rather than as universally abolishing the distinction between Jew and Gentile; I do not mean with respect to final acceptance with God, but as to the manner of their living together in society: at least

As to the part which the historian ascribes to St. Peter in the debate at Jerusalem, besides that it was a different question which was there agitated from that which produced the dispute at Antioch, there is nothing to hinder us from supposing that the dispute at Antioch was prior to the consultation at Jerusalem; or that Peter, in consequence of this rebuke, might have afterwards maintained firmer sentiments.

CHAPTER VI.

The Epistle to the Ephesians.

No. I.

THIS epistle, and the Epistle to the Colossians, appear to have been transmitted to their respective churches by the same messenger: "But that ye also may know my affairs, and how I do, are of the Gentiles in Antioch, Syria, and Cilicia, that Tychicus, a beloved brother and faithful minister is, to churches already founded, and in which this question had been stirred. And I think the observation in the Lord, shall make known to you all things; of the noble author of the Miscellanea Sacra is not only whom I have sent unto you for the same purpose, ingenious but highly probable, viz that there is, in this that ye might know our affairs, and that he might place a dislocation of the text, and that the fourth and comfort your hearts," fifth verses of the sixteenth chapter ought to follow the This text, if it do not expressly declare, clearly I Ephes. chap. vi. 21, 22. last verse of the fifteenth, so as to make the entire passage run thus: " And they went through Syria and Ci- think intimates, that the letter was sent by Tylicia," (to the Christians of which country the decree chicus. The words made use of in the Epistle to was addressed)" confirming the churches; and as they the Colossians are very similar to these, and afwent through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and el- ford the same implication that Tychicus, in conders which were at Jerusalem; and so were the churches junction with Onesimus, was the bearer of the established in the faith, and increased in number daily." letter to that church; "All my state shall TyAnd then the sixteenth chapter takes up a new and un-chicus declare unto you, who is a beloved brother, broken paragraph: "Then came he to Derbe and Lystra, and a faithful minister, and fellow servant in the Lord; whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; with Onesimus, a faithful and be presupposed Christianity to be known, and which re-loved brother, who is one of you. They shall

&c." When St. Paul came, as he did into Galatia, to

preach the Gospel, for the first time, in a new place, it is not probable that he would make mention of the de

cree, or rather letter, of the church of Jerusalem, which

lated to certain doubts that had arisen in some esta. blished Christian communities.

make known unto you all things which are done here," Colos. chap. iv. 7-9. Both epistles represent the writer as under imprisonment for the Gospel; and both treat of the same general sub

The second reason which Mr. Locke assigns for the omission of the decree, viz. that St. Paul's sole object in the epistle was to acquit himself of the imputation that had been charged upon him of actually preaching circumcision," does not appear to me to be strictly true.ject. The Epistle therefore to the Ephesians, and It was not the sole object. The epistle is written in general opposition to the Judaizing inclinations which he found to prevail among his converts. The avowal of doctrine, formed a necessary part of the design of his

his own doctrine, and of his steadfast adherence to that

letter, but was not the whole of it.

the Epistle to the Colossians, import to be two letters written by the same person, at or nearly at the same time, and upon the same subject, and to have been sent by the same messenger. Now, every thing in the sentiments, order, and diction

Colos. ch. i. 20. "All things by him, whether they be things in earth, or things in heaven.” † This quotation is the more observable, because the connecting of things in earth with things in heaven is a very singular sentiment, and found no where else but in these two epistles. The words also are introduced and followed by a train of thought nearly alike. They are introduced by describing the union which Christ had effected, and they are followed by telling the Gentile churches that they were incorporated into it.

Ephes. ch. iii. 2. "The dispensation of the grace of God, which is given me to you ward."‡ Colos. ch. i. 25. "The dispensation of God which is given to me for you."§

of the two writings, correspond with what might | in heaven and which are in earth, even in be expected from this circumstance of identity or him."* Conation in their original. The leading doctrine of both epistles is the union of Jews and Gentiles under the Christian dispensation; and that doctrine in both is established by the same arguments or, more properly speaking, illustrated by the same similitudes: * "one head," "one body," "one new man," "one temple," are in both epistles the figures under which the society of believers in Christ, and their common relation to him as such, is represented. The ancient, and, as had been thought, the indelible distinction between Jew and Gentile, in both epistles, is declared to be "now abolished by his cross." Besides this consent in the general tenor of the two epistles, and in the run also and warmth of thought with which they are composed, we may naturally expect in letters produced under the circumstances in which these appear to have been written, a closer resemblance of style and diction, than between other letters of the same person but of distant dates, or between letters adapted to different occasions. In particular, we may look for many of the same expressions, and sometimes for whole sentences being alike; since such expressions and sentences would be repeated in the second letter (whichever that was) as yet fresh in the author's mind from the writing of the first. This repetition occurs in the following examples:

Ephes. ch. i. 7. "In whom we have redemption through his blood, the forgiveness of

sins. §

Colos. ch. i. 14. "In whom we have redemption through his blood, the forgiveness of sins." H Besides the sameness of the words, it is farther remarkable that the sentence is, in both places, preceded by the same introductory idea. In the Epistle to the Ephesians it is the "beloved" (); in that to the Colossians it is "his dear Son (100 The Myths BUTOU,) "in whom we have redemption."-The sentence appears to have been suggested to the mind of the writer by the idea which had accompanied it before. Ephes. ch. i. 10. "All things both which are

St. Paul, I am apt to believe, has been sometimes accused of inconclusive reasoning, by our mistaking teat for reasoning which was only intended for illustration. He is not to be read as a man, whose own rsuasion of the truth of what he taught always or solely depended upon the views under which he represents it in his writings. Taking for granted the certunty of his doctrine, as resting upon the revelation that had been imparted to him, he exhibits it frequently to the conception of his readers under images and alle gres, in which if an analogy may be perceived, or even sinetimes a poetic resemblance be found, it is all perhaps that is required.

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↑ When rerbal comparisons are relied upon, it becomes necessary to state the original; but that the Englishreader may be interrupted as little as may be, I shall in general do this in the notes.

Ephes. ch. i. 7 Εν ως έχομεν την απολυτρωσιν δια

1. Στος αυτόν, την αφύσιν των παραπτωμάτων.

• Colos ch. i. 14. Εν τω εχομεν την απολύτρωσιν δια TAUSTO, AUTOU, THY I TRY aμRotion. However it -t be observed, that in this latter text many copies have noi DIE TOV MIJATO§ MUBOU.

Of these sentences it may likewise be observed that the accompanying ideas are similar. In both places they are immediately preceded by the mention of his present sufferings; in both places they are immediately followed by the mention of the mystery which was the great subject of his preaching.

Ephes. ch. v. 19. "In psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.' ||

Colos. ch. iii. 16. "In psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." ¶

Ephes. ch. vi. 22. "Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts."

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

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

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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 time by a description of heathen depravity. I have only to remark that Griesbach, in his very accurate edition, gives the parenthesis very nearly in the same manner in which they are here placed; and that without any respect to the comparison which we are proposing.

sentences. Of all these varieties the examination | manner was, enlarges upon by the way, and then of our two epistles will furnish plain examples: and I should rely upon this class of instances inore 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 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 circum- Ephes. ch. iv. 2-4. "With all lowliness and stances in which these epistles are represented to meekness, with long-suffering, forbearing one anhave been composed-would not, I think, have other in love; endeavouring to keep the unity of occurred to the invention of a forger; nor, if they the Spirit in the bond of peace. There is one had occurred, would they have been so easily ex-body and one Spirit, even as ye are called in one ecuted. This studied variation was a refinement hope of your calling t in forgery which I believe did not exist; or if we can suppose it to have been practised in the in-elect of God, holy and beloved, bowels of mercies, stances adduced below, why, it may be asked, was not the same art exercised upon those which we have collected in the preceding class?

Colos. ch. iii. 12-15. "Put on therefore, as the

kindness, humbleness of mind, meekness, longsuffering, forbearing one another and forgiving one another; if any man have a quarrel against any, even as Christ forgave you, so also do ve; 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."

In these two quotations the words taivogur, eαтns, μxxbuμix, ZVEXOμεVÕI, ZÂλ×Àæv, occur in exactly the same order: y is also found in both, but in a different connexion; vvôlokos tag sięnvas answers to σύνδεσμος της τελειότητος : εκλήθητε εν ενώ

Tito so owμa xαing xos SXXMONTS EV MIX Exzidi: yet is this similitude found in the midst of sentences otherwise very different.

Ephes. chap. i. 19; ch. ii. 5. "Towards us who 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, ac- Ephes. ch. iv. 16 "From whom the whole cording to the prince of the power of the air, the body fitly joined together, and compacted by that spirit that now worketh in the children of disobe- which every joint supplieth, according to the efdience; among whom also we all had our conver- fectual working in the measure of every part, sation, in times past, in the lusts of our flesh, ful-maketh increase of the body."s filling the desires of the flesh and of the mind, Colos, ch. ii. 19. "From which all the body, and were by nature the children of wrath, even as by joints and bands, having nourishment minisothers. But God, who is rich in mercy, for histered and knit together, increaseth with the ingreat love wherewith he loved us,) even when we crease of God." were dead in sins, hath quickened us together with Christ." *

Colos. ch. ii. 12, 13. "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."t

In these quotations are readiĘ ou mar to Cups συμβιβαζόμενον in both places: επιχορηγούμενον answering to xexys: Sim Type to die wang aus: aus THY BUENOID to SITH THE RUŽMELY: 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.Ӧ

*Vide Locke in loc.

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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 transla† Ephes. ch.iv. 2–4. More BONG TAI tion; for what is rendered in one place, “the πραότητος, μετά μακροθυμιας, ανεχόμενοι αλλήλων working," and in another the "operation," is the CORTES THE IN THE SHOTHER TOU TOUTES OF same Greek term gy in one place it is, TOUS το συνδεσμο της ειρήνης. Ev σxpx x 3 VIVA,xxis και εκλήθητε εν μια ελπίδι της κλήσεως υμέν πιστεύοντας κατά την ενέργειαν ; in the other, δια της f Colos, ch. iii. 19-15. Ενδύσασθε ουν, ως εκλεκτοί του πιστεως της ενέργειας. Here, therefore, we have the aging voi, σ π k zy X Y Z DIKTI QURY, ZEKETOsame sentiment, and nearly in the same words;TTE, TATLIVOGEOTUVAY, TEROTHER, MAXEODUμ********* but, in the Ephesians, twice broken or interrupted, O XEITOS EXABITATO UMIY, CUT DINI by incidental thoughts, which St. Paul, as his TOUTOIS THY MYRTON, KTAS SOTA OUPA Loans

* Ephes. ch. i. 19, 20; ii. 1, 5. TOUS ICTIVOVTES XXTM την ενέργειαν του κράτους της ισχύος αυτού, ην ενήργησεν εν τω Χριστώ, εγείρας αυτόν εκ νεκρών και εκάθισεν εν δεξιά αυτού εν τοις επουρανίοις και υμας όντας νεκρούς τοις πα ραπτωματι και ταις αμαρτίαις και όντας ημας νεκρους τοις παραπτώμασι, συνεζωοποίησε το Χριστο

† Colos. ch. ii. 12, 13. Δια της πίστεως της ενέργειας το Θεου του εγείραντος αυτόν εκ των νεκρών. Και όμως νεκρής οντας εν τοις ταραπτώμασι και τη ακροβυστία της σαρκός υμων, συνεζωοποίησε συν αυτώ.

νοι αλλήλων, και χαριζόμινοι εαυτοις εαν τις προς τους

της τελειότητας και η ειρήνη του θεου βραβεύεται εν ταις καρδίαις υμών, εις ην και εκλήθητε εν ενί σώματι,

§ Ephes, ch. iv. 16. E o av To σipe ovvapμoking ou μενον και συμβιβαζόμενον δια πάσης αφής της επιχορηγίας κατ' ενέργειαν ιν μέτρω ενός εκάστου μέρους την αυξησιν τε σωμάτος ποιείται.

Colos. ch. ii. 19. Eg ou Tay TO CRUZ SIX T** *** *** συνδεσμων επιχορηγούμενου και συμβιβαζόμενου, αύξει την αυξησιν του Θεου.

* Eph. ch. iv. 32. Γίνεσθε δε εις άλληλους χρηστει ευσπλαγχνοι, χαριζόμενοι αυτοίς, καίως και ο Θεός αν Χριστώ εχαρίσατούμενο

Colos, ch. iii. 13. "Forbearing one another and forgiving one another; if any man have a quarrel against any, even as Christ forgave you, so also do ye.

Here we have "forgiving one another, even as God, for Christ's sake (XT) hath forgiven you," in the first quotation, substantially repeated in the second. But in the second, the sentence is broken by the interposition of a new clause, "if any man have a quarrel against any;" and the latter part is a little varied; instead of "God in Christ," it is "Christ hath forgiven you."

Ephes. ch. iv. 22-24. "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind; and that ve put on the new man, which, after God, is created in righteousness and true holiness."+

resemblance which is only to be met with when no imitation is designed, when no studied recollection is employed, but when the mind, exercised upon the same subject, is left to the spontaneous return of such terms and phrases, as, having been used before, may happen to present themselves again. The sentiment of both passages is throughout alike: half of that sentiment, the denunciation of God's wrath, is expressed in identical words; the other half, viz. the admonition to quit their former conversation, in words entirely different.

Ephes. ch. v. 15, 16. "See then that ye walk circumspectly; not as fools, but as wise, redeeming the time."

Colos. ch. iv. 5. "Walk in wisdom towards them that are without, redeeming the time."t

Colos. ch. iii. 9, 10. "Seeing that ye have put off the old man with his deeds, and have put on gasoμivor the new man, which is renewed in knowledge, after the image of him that created him."

In these quotations, "putting off the old man, and putting on the new," appears in both. The idea is further 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 said to be formed according to the same model; in the one he is, "after God, created in righteousness and true holiness;" in the other, "he is renewed after the image of him that created him." In a word, it is the same person writing upon a kindred subject, with the terms and ideas which he had before employed still floating in his memory.§

Ephes, ch. v. 6-8. "Because of these things cometh the wrath of God upon the children of disobedience: be not ye therefore partakers with them; for ye were sometimes darkness, but now are ye light in the Lord: walk as children of light"

Colos. ch. iii. 6-8.

"For which thing's sake

TOV

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This is another example of that mixture, which we remarked of sameness and variety in the language of one writer. Redeeming the time" xagov,) is a literal repetition. "Walk not as fools, but as wise," (#ICINATSITE μ ως ασοφοι, αλλ' ως ropo) answers exactly in sense, and nearly in terms, to "walk in wisdom," ( σοφια περιπατειτε.) Περιπάτειτε ακριβως is a very dif ferent phrase, but is intended to convey precisely the same idea as ERITATEITS TROS TOUS 1εw. Axeibws 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," es Tous E. "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 utterthe wrath of God cometh on the children of dis-ance to speak the mystery of Christ, for which I chodience; in the which ye also walked some am also in bonds, that I may make it manifest as I time, when ye lived in them. But now ye also ought to speak."§ put off all these."¶

These verses afford a specimen of that partial

Colos. ch. iii. 13. Avxoμivo xxx, xx xxoαυτοί εαυτοίς" σαν τις προς τινα έχη μομφην, καθώς και ο Χρίστος εχαρίσατο υμίν, ούτω και υμείς.

f Ephes, ch. iv. 22-24. Αποθέσθαι υμας κατά την προτερων αναστροφήν, τις παλαιον ανθρωπον τον φθειρομενον κατα τας επιθυμίας της απάτης" ανανεουσθαι δε τω πνευ

κατι τέχνους υμών, και ενδύσασθαι τον καινον ανθρωπον, τον

Στα διον κτισθέντα εν δικαιοσύνη και οσιοτητα της

1 Colos. ch. iii. 9, 10. AxμOL TOP TRAMION AV Bemno mov mais mgaži CUTOUT RI SONGMEVO TOV VV, TO ZUMIYOR BIç exiguoi xxx sixV TOXTITUTOS

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In these comparisons, we often perceive the reason by the writer, though expressing the same idea, uses a different term; namely, because the term before used

employed in the sentence under a different form: thas, in the quotations under our eye, the new man is ***** *ients in the Ephesians, and rov vo in the Coloans; but then it is because Toy xavov is used in The next word, UMIVOV.

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Ephes, ch. v. 6-8. Aid TRUTH THE SEXITRE ON TH Βετο επι τους υιούς της απείθειας. Μη ουν γενεσθε συμμετο 23ς αυτών. Ήτο γαρ ποτεσκότος, νυν δε φως εν Κυρίως ως

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Colos. ch. iii. 6-8. A a sex!т* * og EU T τους πέους της απείθειας εν οις και υμείς περιεπατήσατε TYTA, STAICKTE AV MUTOIS. Νονι δε απούεσθε και υμείς τα

SAYTS.

In these quotations, the phrase, "as I ought to speak" (w; d) the words "utterance" (oys,) "a mystery" (Tnetov,)"open" (avoižn and avo,) are the same. "To make known the mystery of the Gospel" (γνορισαι το μυστήριον, answers to "make it manifest" (v paviρwo XUTO;) "for which I am an ambassador in bonds" (TEP OU ASTBOUND BY DRUGS,) to "for which I am also in bonds" (δ. ο ο και δεδεμαι.)

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

* Ephes. ch. v. 15, 16. Βλέπετε ουν πως ακριβώς περι πατείτε μη ως ασοφοι, αλλ' ως σοφοι, εξαγοραζόμενοι τον

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† Colos. ch. iv. 5. Εν σοφία περιπατείτε προς τους έξω, του καιρού εξαγοραζόμενοι.

1 Ephes. ch. vi. 19, 20. Και υπερ εμου, ίνα μοι, δόθέση λόγος εν ανοίξει του στόματος μου εν παρρησία, γνωρίσαι το μυστήριον του ευαγγελίου, υπέρ ου πρεσβεύω εν αλύσει, ενα εν αυτώ παρρησιάσωμαι, ως δει με λαλήσαι.

§ Colos. ch. iv. 3, 4. Προσευχόμενοι αμα και περί ημών, ινε ο Θεός ανοιξη ήμιν θύραν του λόγου, λαλήσαι το μυα στηρίου του Χρίστου δι ο και δίδεμαι, να φανερώσω αυτό ως δυο με λαλήσαι,

unto Christ, so let the wives be to their own hus- | as to the Lord, and not unto men, knowing that bands in every thing. Husbands, love your wives, of the Lord ye shall receive the reward of the ineven as Christ also loved the church, and gave heritance: for ye serve the Lord Christ.-But he himself for it, that he might sanctify and cleanse that doeth wrong shall receive for the wrong which it with the washing of water by the word; that he he hath done; and there is no respect of persons. might present it to himself a glorious church, not Masters, give unto your servants that which is having spot or wrinkle, or any such thing; but just and equal, knowing that ye also have a masthat it should be holy and without blemish. So ter in heaven." ought men to love their wives as their own bodies. The passages marked by Italics in the quotaHe that loveth his wife, loveth himself; for no man tion from the Ephesians, bear a strict resemblance, ever yet hated his own flesh, but nourisheth and not only in signification but in terms, to the quocherisheth it, even as the Lord the church; for we tation from the Colossians. Both the words and are members of his body, of his flesh, and of his the order of the words are in many clauses a dubones. For this cause shall a man leave his fa- plicate of one another. In the Epistle to the Cother and his mother and be joined unto his wife, lossians, these passages are laid together; in that and they two shall be one flesh. This is a great to the Ephesians, they are divided by intermediate mystery; but I speak concerning Christ and the matter, especially by a long digressive allusion to church. Nevertheless, let every one of you in the mysterious union between Christ and his particular, so love his wife even as himself; and church; which possessing, as Mr. Locke hath well the wife see that she reverence her husband. observed, the mind of the apostle, from being an Children, obey your parents in the Lord, for this incidental thought, grows up into the principal is right. Honour thy father and thy mother subject. The affinity between these two passages (which is the first commandment with promise,) in signification, in terms, and in the order of the that it may be well with thee, and that thou may-words, is closer than can be pointed out between est live long on the earth. And ye fathers, pro- any parts of any two epistles in the volume. voke not your children to wrath, but bring them If the reader would see how the same subject up in the nurture and admonition of the Lord. is treated by a different hand, and how distinguishServants, be obedient to them that are your mas-able it is from the production of the same pen, let ters according to the flesh, with fear and trem-him turn to the second and third chapters of the bling, 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. 3. In two letters issuing from the same person, And, ye masters, do the same things unto them, nearly at the same time, and upon the same geneforbearing threatening: knowing that your mas-ral occasion, we may expect to trace the influence ter 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 eyeservice as men-pleasers, but in singleness of heart, fearing God; and whatever ye do, do it heartily

* Ephes. ch. v. 22. Αι γυναίκες, τοις ιδίοις ανδράσιν υποτασσεσθε, ως το Κυρίω.

† Colos. ch. iii. 18. "AI JUVαIXES, UTOTασoses Tois diοις ανδράσιν, ως ανήκεν εν Κυρίω.

Ephes. Οι άνδρες, αγαπάτε τας γυναίκας εαυτων.
Colos. Οι ανδρες, αγαπάτε τας γυναίκας.
Ephes. Τα τεκνά, υπακούετε τοις γονευσιν υμών εν Kυ.
βίω: τουτο γαρ εστι δίκαιον.

Colos. Τα τέκνα, υπακούστε τοις γονεύσι κατα παντα τούτο γαρ εστιν ευάρεστον τω Κυρίω,

Ephes. Και οι πατέρες, μη παροργίζετε τα τεκνα υμών.

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.

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, commonly revisit the thoughts together. The epistles under consideration furnish the two following remarkable instances of this species of agreement.

Ephes. ch. iv. 24. 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 to one another; seeing that ye have put of the old man with his deeds; and have put on the new man, which is renewed in knowledge."+

does not seem to bear any nearer relation to the The vice of "lying," or a correction of that vice,

Colos. Οι πατέρες, μη ερεθίζετο * τα τέκνα υμών. Ephes. O. Sovo, UTRXQUETS TO15 Xugiis xxтα σxexα"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 con

HIT Cobou xaι TeoμOU, EV TROTUT THE dis, το Χρίστως μη κατ' οφθαλμοδουλειαν, ως ανθρωπαρέσκοι, αλλ' ως δούλοι του Χριστού, ποιούντες το θέλημα του Θεού εκ ψυχής μετ' ευνοίας δουλευοντες ως τω Κυρίω, και ουκ αν. θρώποις· ειδότες ότι ο εαν τι εκαστος ποίηση αγαθον, τούτο κομιείται παρά του Κυρίου, είτε δούλος, είτε ελεύθερος.

Colos. Οι δούλοι, υπάκουετε κατά πάντα τους κατα

nexion.

Ephes. ch. v. 20, 21, 22.

"Giving thanks al

* Ephes. ch. iv. 24, 25. Ka evdUTHOÊXI TOY RRIE58 21.

σαρκα κυρίοις, μη εν ὀφθαλμοδουλειαις, ως ανθρωπάρεσκοι, θρωπον, του κατά Θεόν κτισθεντα εν δικαιοσύνη και οσιοτη

αλλ' εν απλότητι καρδίας, φοβούμενοι τον και παν
τι εαν ποιήτε, εκ ψυχής εργαζεσθε, ως τω Κυρίω, και ουκ
ανθροποις· ειδότες ότι από Κυρίου απολήψεσθε την ανταπο.
δοσιν της κληρονομίας" τω γάρ Κυρίω Χριστω δουλευετε.
*ge, lectio non spernenda. GRIESBACH.

τι της αλήθειας δια αποθέμενοι το ψεύδος, λαλείτε αληθειαν εκαστος μετα του πλησιου αυτού ότι εσμεν αλλήλων μέλη. † Colos. ch. iii. 9. My audiobe big maanλous, amex3σάμενοι τον παλαιον ανθρωπον, συν ταις πράξεσιν αυτού, Η και ενδυσάμενοι τον νέον, τον ανακαινούμενον εις επιγνωσιν.

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