fixed; many of the brethren waxing confident by his bonds; that is, gaining courage from his example, became much more bold to speak the word without fear; so that the truth he preached pervaded all conditions 3.

SECT. CCLV.-Paul writes his Epistle to the Philippians.Phil. i.—iv.

THE Philippian Christians having heard of Paul's imprisonment at Rome, with their accustomed zeal, sent Epaphroditus to assure him of the continuance of their regard, and to offer him a supply of money. In consequence of that act of kindness, he now, probably towards the end of his imprisonment, wrote the Epistle to the Philippians in reply. Epaphroditus is styled "my companion in labour, and fellow-soldier; but your messenger," or, as the word may be rendered, your Apostle. This name was, however, left in modesty to be borne by those more strictly called so, and the name of Bishops ascribed to the rest. He is reckoned by all antiquity first Bishop of Philippi'. It is surprising to observe how great a variety of most exalted and engaging virtue St. Paul shows even in this short Epistle. The authority of the Apostle is so perfectly tempered with the condescension of the fellow-Christian; the expressions of his tenderness for those to whom he writes are so endearing and instrucAbp. Sumner. Bp. Tomline. Drs. Wheatly and Whitby.

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tive; at the same time his acknowledgment of their kindness to him so equally full of dignity, humility, and disinterestedness; his mention of his past persecutions is so mild, and of his present danger (for he wrote from a prison) so cheerful; his zeal for propagating religion is so ardent, yet attended with so deep a concern that it be indeed true religion; he is so solicitous to improve them in rational piety; so intent to fix their minds on every thing worthy and amiable, and raise them above every thing gloomy or anxious; that whosoever shall read this one Epistle to the Philippians with attention and fairness, under all the disadvantages of a translation made word for word, and broken into short verses, will feel a strong impression on his mind, that the writer of it must have been an uncommonly great and good man, every way deserving of the high rank which he claims of a commissioned servant of God". The Apostle gives the Philippians an account of his present state and condition; assuring them, lest they should stumble at his present sufferings, that the things which had happened to him through the malice of his persecutors, had turned out to the furtherance, rather than the hindrance, of the Gospel; for that his imprisonment was manifestly taken notice of in the court of the emperor, as elsewhere in the city; "Archbishop Secker.

so that people inquiring into the cause of his suffering found it was no misdemeanour, but his preaching and practising of the duties of Christianity, which had been the cause of them'. He tells them, "he had learned, in whatsoever state I am, therewith to be content." Contentment, even in a prosperous situation, is a commendable quality, since it evidences goodness of heart and a right temper of mind 3. Were we settled upon earth for ever, there might be some excuse for being solicitous, where we lived, what we ate, what we drank, and wherewithal we were clothed. But when we consider in how very short a time it will be exactly the same thing, whether we dwelt in a palace or in a cottage, whether we sat down to two courses or two dishes; whether our garments were made of silk or of woollen, whether we were waited on by twenty servants or by one it is not worth while to break the peace of our minds about such unessential circumstances. If God vouchsafe us a share of the good things of the world in our passage through it, let us enjoy them with thankfulness, and let us be charitable and kind to our fellow-travellers who are not so well provided for. If such good things are denied us, let us still be thankful for what we have. It is far better to want them than to be wedded to them '.

7 Burkitt.

s Dr. Jortin.

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Bishop Horne.

SECT. CCLVI.-Paul writes his Epistle to the Colossians.Col. i.-iv.

THE Christians of Colosse, a city of Phrygia in Asia Minor, having heard of St. Paul's imprisonment at Rome, sent Epaphras thither to inform him of the state of their affairs, and to inquire after his welfare. Epaphras was cast into prison after his arrival at Rome, having, as is generally supposed, provoked the displeasure of the Roman government by his zeal in preaching the Gospel. In return, however, for this attention of the Colossians, whilst he himself was yet also in prison, Paul wrote them this Epistle, and sent it to them by Tychicus and Onesimus, who had been the bearers of other Epistles from the Churches to this Apostle. It has been a matter of doubt whether St. Paul ever was at Colosse; and there is a passage in this Epistle which seems to justify the supposition that he never was: but, nevertheless, the balance of opinion preponderates in the view that he, and not Epaphras, founded the Church there, and that the Christians there were his friends, disciples, and converts'. Epaphras had preached the Gospel there, however, with much success; and had probably informed the Apostle that some false teachers had endeavoured to persuade the people that they ought not to apply to God by Jesus Christ, who, since His accession, was too far exalted above them, but to Bishop Tomline.

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Angels, who were in consequence become the proper mediators between God and man'. The better to understand this Epistle, it should be observed, that this was the opinion of Plato, and his disciples, among the Greeks; but indeed the Jews themselves, after their return from the Babylonish captivity, had began to entertain high conceptions of the influence of Angels; and the sect of the Essenes in particular, adopted from the prophet Daniel the several orders of Angels ranged under proper names, and obliged themselves to preserve the books that were peculiar to them, and the names of the Angels which they held in high esteem. It appears probable, therefore, that this sect, who were reputed the philosophers among the Jews, together with the Platonists and other philosophical sects who had embraced Christianity, were the heretics whom St. Paul in this Epistle sets himself to oppose3. There is not one text in the Scriptures of the New Testament to warrant angel-worship'; or to infer, that those spirits who were employed by God in the ministry of the Gospel, ought, in gratitude for that service, and out of respect to their dignity, to be worshipped. St. Paul condemns all this, without any reserve made for lower degrees of worship. If any degree of invocation of Saints or Angels had been consistent with the Christian religion, this would have been a proper Mant and D'Oyly. Bishop Bull.

2 Stackhouse.

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