A NEW LITERAL TRANSLATION OF ST. PAUL'S EPISTLE TO THE COLOSSIAN S. PREFACE. LAODICEA, Hierapolis, and Coloffe, mentioned Col. iv. 13. as cities in which there were Chriftian churches at the time this epiftle was written, were fituated not 'far from each other, in the greater Phrygia, an inland country in the Leffer Afia. Of these cities Laodicea was the greateft, being the metropolis of Phrygia, and near it ftood Coloffe by the river Lycus where it falls into the Meander.-Coloffe, though inferior in rank to Laodicea, was a great and wealthy city, and had a Chriftian church, which perhaps was more confiderable than the churches in Laodicea and Hierapolis, on account of the number and quality of its members; and therefore it merited the attention which the apostle paid to it, by writing to the Coloffians the epistle in the canon which bears their name. The inhabitants of Phrygia were famous for the worship of Bacchus, and Cybele the mother of the gods. Hence she was called Phrygia mater, by way of diftinction. In her worship, Hh 4 as as well as in that of Bacchus, both fexes practised all forts of debaucheries in speech and action, with a frantic rage which they pretended was occafioned by the infpiration of the deities whom they worshipped. Thefe were the orgies (from ogg rage) of Bacchus and Cybele, fo famed in antiquity; the lewd rites of which being being perfectly adapted to the corruptions of the human heart, were performed by both fexes without fhame or remorse. Wherefore as the Son of God came into the world to destroy the works of the Devil, it appeared in the eye of his apostle, a matter of great importance, to carry the light of the gofpel into countries, where thefe abominable impurities were dignified with the honourable appellation of Religious worship; efpecially as nothing but the heaven-descended light of the gospel, could difpel fuch a pernicious infatuation. That this falutary purpose might be effectually accomplished, St. Paul, accompanied by Silas and Timothy, went at different times into Phrygia, and preached the gofpel with great fuccess in many cities of that country, as we are informed by Luke in his hiftory of the acts of the apoftles; and as fhall be proved more particularly in the following section. SECT. I. Shewing that the apostle Paul preached the gospel, and planted churches, in Coloffe, Laodicea, and Hierapolis. From the history of St. Paul's travels given by Luke, it ap pears that his conftant custom was, to go directly to the chief cities in every country where he propofed to introduce the gofpel. This method he followed, First, because in the great cities he had an opportunity of making the doctrine of falvation known to multitudes at once; and among others to perfons of station and education, who being best qualified to judge of the nature and evidences of the gospel, their example, if they em braced the gospel, he knew would have a powerful influence on others.-Secondly, because whatever corruption of manners prevailed among the natives of any country, he fuppofed would be more predominant in the great cities, than any where else; and being there supported by all the countenance which authority and example could give them, he forefaw that the triumphs of of the gospel, in overthrowing these corruptions thus fupported, would be the more illuftrious.-The apostle's constant custom, therefore, being to go directly to the great cities in all the heathen countries, they must be mistaken, who are of opinion, that Paul in his journies through Phrygia, never once vifited either Coloffe, or Laodicea, or Hierapolis, notwithstanding we are told, Acts xvi. 4. that Paul and Silas travelled through the Leffer Afia, to deliver the decrees of the apostles and elders in Jerufalem, to the churches which they had planted; and in particular that they went throughout Phrygia, A&ts xvi. 6. Also we are told, Acts xviii. 23. that on another occafion Paul went over all the country of Galatia and Phrygia in order. to. Nevertheless, to prove that Paul did not preach the gospel in Coloffe, two paffages in his epiftle to the Coloffians are appealed The firft is, chap. i. 4. Having heard of your faith in Chrift Jefus, and of the love which ye have to all the Saints. This, it is faid, implieth that the Coloffians were not converted by Paul; and that he had only heard of their being converted by fome other teacher. But the apostle might exprefs himself in that manner, confiftently with his having converted the Coloffians, because it was his cuftom, when absent from the churches which he had planted, to make inquiry concerning their state, 1 Theff. iii. 5. that he might know whether they persevered in maintaining that great article of the Chriftian faith, which he was fo anxious to eftablish, but which was every where opposed by the Judaizing teachers, namely that both Jews and Gentiles, under the gospel, were entirely freed from obedience to the law of Mofes as a term of falvation; and that obedience to the gofpel, was the only thing required in order to men's acceptance with God. This doctrine the apostle, Col. i. 26. termed The mystery which was kept hid from the ages and from the generations ; and, ver. 27. The mystery concerning the Gentiles, which is Chrift to them the hope of glory. Wherefore, when Epaphras came from Coloffe to the apostle, it is natural to think, that according to his usual manner, he inquired concerning the state of the Coloffians: And being informed by him that the greatest part of them perfevered in the true faith of the gofpel, Col. i. 8. notwithstanding the attempts of the falfe teachers to feduce them, he was greatly elated, and 1 with perfect propriety faid to them, chap. i. 3. We give thanks to the God and Father of our Lord Jefus Chrift always when we pray for you. 4. Having heard. of your faith in Christ Jefus, and of the love which ye have to all the faints.-Besides, it ought to be remembered, that the apostle spake in the fame manner, of the faith and love of other churches and perfons, of whofe converfion, he himself was undoubtedly the inftrument. Compare Philemon, ver. 5. with ver. 19. of that epiftle. See also 1 Theff. iii. 6. and note 1 on Ephef. i. 15.-Wherefore, the paffage under our confideration, is no proof at all that the Coloffians were indebted to fome other teacher than Paul, for their faith in the gofpel. The fecond paffage, quoted from Paul's epistle to the Coloffians, to prove that he never preached the gospel in Coloffe, Laodicea, and Hierapolis, is chap. ii. 1. I wish you to know how great a combat 1 have for you, and for them in Laodicea, and for as many as have not seen my face in the flesh. But this by no means implies, that the brethren in Coloffe and Laodicea had not feen the apoftle, when he wrote this letter to them. For, as Theodoret juftly obferves in his preface to this letter, the apoftle's meaning is, that his combat was for the converted Gentiles in Coloffe and Laodicea, who doubtlefs had often feen his face; and not for them alone, but for as many as had not feen his face in the flesh; that is, for all the converted Gentiles every where, and in every age of the world. That this is the true meaning of the expreffion, Theodoret proves from the next verfe, where the apoftle does not fay, "that your heart may be comforted," as he would have done, if the Gentiles of Coloffe and Laodicea had been of the number of those who had not feen his face in the flesh; but that their heart, namely, who have not feen my face, may be comforted as well as yours. In the third place, it is alleged, that the apostle himself points out Epaphras as the fpiritual father of the Coloffians, chap. i. 7. As ye have also learned it from Epaphras. But in my opinion, the word also, indicates the direct contrary. The Coloffians had learned the true doctrine of the gospel, not from the apoftle alone, but they had learned it from Epaphras also, who as a faithful minister of Christ, and fellow-labourer with the |