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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 he might not have comprehended this point with such clearness and certainty, as to stand out upon it against the fear of bringing upon himself the censure and complaint of his brethren in the church of Jerusalem, who still adhered to their ancient prejudices. But Peter, it is said, compelled the Gentiles 'Ioudage" why "compellest 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.

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As to the part which the historian ascribes to St. Peter, in the debate at Jerusalem, beside 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.

[Note on p. 86.—With some reluctance I stop here to remark what appears a singular oversight as to the geography of Palestine. When St. Paul arrived in Cæsarea, he had actually gone (A. xii. 19. xxi. 8. 10.) through Judea in his way; and even if the same regard to his personal safety which carried him to Cæsarea had allowed the continuance of his journey by land, it was through part of Samaria and through Phonice (A. xv. 2, 3.) he must have travelled, before he could pass through Syria; so that his going

onward from Cæsarea by land could, bear no relation whatever to his being either known or unknown by face to the churches in Judea. It is true, also, that if St. Paul had proceeded by land from Cæsarea onward, he would have gone through the regions of Syria and Cilicia, in the very order which the epistle exhibits; whereas, if he went by sea to Tarsus in the first instance, he would of course visit Cilicia before he visited Syria. But merely from the different order in which St. Paul, long afterwards, writing to the Galatians, names those two regions, it would be quite idle to draw any conclusion as to the fact itself. On some occasions, to

be sure, where the context demands it, the order of travel, as "Macedonia and Achaia," (A. xix. 21.) must regulate the order of mention also. Otherwise, as in the case before us, where no such necessity directed, and under a tacit reference, perhaps, to Antioch or Jerusalem as the central point, it would be more natural for St. Paul to place Syria and Cilicia in that very succession than in the contrary.]

CHAP. VI.

THE EPISTLE TO THE EPHESIANS.

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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, Tychicus, a beloved brother and "faithful minister in the Lord, shall make known to you all things; whom I have sent unto you for the "same purpose, that ye might know our affairs, and that "he might comfort your hearts." (Eph. vi. 21, 22.) This text, if it do not expressly declare, clearly, I think, intimates, that the letter was sent by Tychicus. The words made use of in the Epistle to the Colossians are very similar to these, and afford the same implication that Tychicus, in conjunction with Onesimus, was the bearer of the letter to that church: "All my state shall Tychicus "declare unto you, who is a beloved brother, 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 beloved brother, who is one "of you they shall make known unto you all things "which are done here." (Colos. iv. 7-9.) Both epistles represent the writer as under imprisonment for the gospel; and both treat of the same general subject. The Epistle therefore to the Ephesians, and 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 of the two writings corresponds with what might be expected from this circumstance of identity or cognation 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, 66 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

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St. Paul, I am apt to believe, has been sometimes accused of inconclusive reasoning, by our mistaking that for reasoning which was only intended for illustration. He is not to be read as a man, whose own persuasion 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 certainty 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 allegories, in which if an analogy may be perceived, or even sometimes a poetic resemblance be found, it is all perhaps that is required.

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epistles, is declared to be "now abolished by his cross." [Eph. ii. 15, 16.] Beside 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. i. 7.

"In whom we have redemption through "his blood, the forgiveness of sins." +

Colos. i. 14. "In whom we have redemption through "his blood, the forgiveness of sins." ‡

Beside 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" (yanμév); in that to the Colossians it is "his dear Son" (vioũ tõs̟ åɣátns avtoũ), "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. i. 10. "All things, both which are in heaven and which are on earth, even in him." §

Colos. i. 20. "All things by him, whether they be things in earth, or things in heaven." ||

* When verbal comparisons are relied upon, it becomes necessary to state the original; but that the English reader may be interrupted as little as may be, I shall in general do this in the note. + Ephes. i. 7. Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων.

† Colos. i. 14. Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, Thy apεσ Twν åμaptı. — However, it must be observed, that in this latter text many copies have not διὰ τοῦ αἵματος αὐτοῦ.

§ Ephes. i. 10. Τά τε ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, ἐν αὐτῷ. Δι ̓ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς.

Colos. i. 20.

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. iii. 2.

"The dispensation of the grace of God, "which is given me to you ward.”*

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Colos. 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.

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

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Colos. iii. 16. "In psalms and hymns and spritual songs, singing with grace in your hearts to the Lord."S Ephes. 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." ||

"Colos. 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 * Ephes. iii. 2. Τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι

εἰς ὑμᾶς.

+ Colos. i. 25. † Ephes. v. 19. καὶ ψάλλοντες ἐν τῇ § Colos. iii. 16.

Τὴν οἰκονομίαν τοῦ Θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς. Ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καρδίᾳ ὑμῶν τῷ Κυρίῳ.

Ψαλμοῖς καὶ ὕμνοις καὶ δαῖς πνευματικαῖς, ἐν χάριτι ᾄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ.

| Ephes. vi. 22. Ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.

Colos. iv. 8. Ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῷ τὰ

περὶ ὑμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.

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