tory idea. In the Epistle to the Ephesians it is the "beloveď” (nyarnμevą); in that to the Colossians it is "his dear Son" (18 ng ayarns avrɣ), “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 in heaven and which are in earth, even in him * " 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. i. 10. εν αυτώ. Τα τε εν τοις ερανοις και τα επί της γης, + Colos. ch. i. 20. Δι' αυτό, είτε τα επί της γης, είτε τα εν τοις ερανοίς. 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 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 * Ephes. ch. iii. 2. Την οικονομίαν χαριτος του Θεου της δοθεισης μοι εις ύμας. + Colos. ch. i. 25. Την οικονομίαν του Θεού, την δοθεισαν μοι εις ύμας. † Ephes. ch. v. 19. Ψαλμοις και ύμνοις, και ῳδαις πνευμα τίκαις, ᾄδοντες και ψάλλοντες εν τη καρδιᾳ ύμων τῷ Κυρίῳ. § Colos. ch. iii. 16. Ψαλμοις και ύμνοις και ῳδαις πνευμα τίκαις, εν χαριτι άδοντες εν τη καρδια ύμων τῷ Κυρίῳ. know our affairs, and that he might comfort your hearts*" Colos. ch. iv. 8. "Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts +." دو 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 * Ephes. ch. vi. 22. ἵνα γνωτε τα περι ήμων, Οι επεμψα προς ύμας εις αυτό τέτο, και παρακαλέση τας καρδίας ύμων. + Colos. ch. iv. 8. Ον επεμψα προς υμας εις αυτό τ8το, ένα γνω τα περι ύμων, και παρακαλέση τας καρδίας ύμων. 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 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? Ephes. ch. i. 19. ch. ii, 5. "Towards us who believe according to the working And 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. 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 worketh in the children of disobedience; among whom also we had all 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 wherewithal he loved us,) even when we were dead in sins, hath quickened us together with Christ*." * Ephes. ch. i. 19, 20; ii. 1. 5. TOUS TIσTEUOVTAS NATA την ενέργεια» του κράτους της ισχύος αυτού, ἣν ενηργησεν εν τῷ Χριστῳ, εγειρας αυτόν εκ νεκρων και εκάθισεν εν δεξια αυτου εν |