place, he attempts a refutation of the seducers who were thrusting philosophical fooleries and antiquated ceremonies upon the Colossians. The fourth part contains instruction in morals; wherein he roots out vices, inculcates virtues, and, lastly, forms the life of Christians, both in duties common to all, and to their domestic relations in life. The conclusion contains some private matters and salutations directed to different persons.

CORRIGENDA ET EMENDATA.

In the course of inspecting the Sheets previous to their being done up, a few typographical errors in single letters have been observed, which it was difficult to detect in the proofs, especially in the Greek sentences; as, for instance, for 5, in two or three places, and mostly at the end of a word : these the observing and learned Reader will correct for himself.

Page 93, line 22, for access may be had, &c. read, access to the Gospel is open to all nations.

Page 95, the passage from Tertullian about the middle ought to read thus, When we have believed the Gospel, we require nothing farther; for we have beforehand believed, that there is not any thing which it is our duty farther to believe.— Mr. Craig has given a paraphrastic version of this passage, in conjunction with another, in his "Refutation," which may throw light on the quotation, obscure in itself: "When we have believed the Gospel, there is nothing further necessary to be believed; because from it we know every thing necessary to be known. This being the rule of faith which brings salvation, we have no further article, except that there is nothing further to be believed."—The passage of Tertullian is from the treatise De Præscript. Hæret. cap. 7, the last words of the Chapter.

Page 146, line 10 from the bottom, for the , read O.

Page 149, line 6 from the bottom, for inwardly, read outwardly.

Page 166, line 10, dele straightway.

AN EXPOSITION

OF THE

EPISTLE OF ST. PAUL TO THE

COLOSSIANS.

CHAP. I.

1. Paul, an Apostle of Jesus Christ by the will of God, and Timotheus our brother,

2. To the Saints and faithful Brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

THERE are four parts of this first Chapter. The first is completed in these two short verses which I have read; and contains the inscription or title prefixed to the Epistle itself. The second comprises a preface adapted to conciliate good-will; from the 3d to the 12th verse. The third part embraces an exposition of doctrine concerning Christ and his benefits; to verse 23. The last part to the end of the chapter, exhorts to advancement and constancy in the same doctrine.

In the title three things are to be observed: the subscription; the inscription; and the salutation. The terms subscription and inscription are derived from our custom in letter-writing. For it is usual for the name of the sender to be subscribed to the letter itself; and the name of him

to whom it is sent to be inscribed on the back of it. Of these in order.

The Subscription contains three things: the Names of those who send this Epistle, Paul and Timotheus: their different descriptions; the one an Apostle of Christ, the other a brother: the Founder of the apostolic office, Jesus Christ by the will of God. We shall now follow the thread of the context.

Paul.] I shall say but little concerning the Name, because nothing can be advanced which is either very necessary, or that is not very trite and frequently repeated. It is evident that he had been called Saul. Some therefore allege that he changed his name when he embraced the Christian Religion, that he might declare his change of mind by this circumstance; for from being a proud and haughty Pharisee, he became a lowly and humble disciple of Christ. This opinion is favoured by Augustine in his Exposition of Ps. lxxii. where he thus comments, At first he was Saul, afterwards Paul; first proud, afterwards humble; not as though he changed his name from any vain glory, but because from a proud man, he became lowly; for the word Paulus means little. Others think the Apostle assumed this name after he had brought Sergius Paulus, the Proconsul, to the faith of Christ, as a memorial of so great a conquest. But Luke himself discountenances this, who, in Acts xiii. 9, calls him Paul before the conversion of the Proconsul. A third opinion is that of Origen; who writes that this our Apostle was distinguished from the first by two names; Saul being his family name given him by his parents, to intimate his religion and his origin; Paul being added to shew that he was a citizen of Rome. He uses this latter name in his Epistles, because it was better reputed, and more acceptable among the Gentiles. Indeed the same father shews in the same passage, that it was a common practice among the Jews to take two names. Now if any one wishes for a personal description of Paul, let him consult Nicephorus, lib. ii. c. 37; his life and manners let him seek from Acts viii. ix. xxii. and xxvi.; from Gal. i.; and 1 Tim. i.; his praises from Eusebius, who terms him, the most learned of the Apostles, most powerful in