i^:-rarura, and the Rectory of Broad-Windsor, Dorset. His appointment to a Bishopric was frustrated, at the Restora- tion, by his decease. A second sister, married, as we said before, Dr. Ralph Townson, Dean of Westminster, 1617, and Bishop of Sarum, to which he was consecrated in July, 1619, and died May the 15th following; leaving a family of fifteen children, poorly provided for; he is spoken of as a very hospitable and disinterested man. To his family, our Bishop, who succeeded him, was a father. His widow resided in the palace to the day of her death, having, as her epitaph records, found with him " consolation and a home." Of this numerous family, it is very remarkable, that two of the daughters married divines who were also successively Bishops of Salisbury ; the See occupied by their Father and Uncle : Ellen being married to Bishop Henchman, author of the " Gentleman's Calling," and one of the numerous persons to whom the " Whole' Duty of Man' has been ascribed ; and Mary to Bishop Hyde, a Cousin of the Lord Chancellor Clarendon, and whose lineal descendant, by the female line, is the present Sir William Parker, Bart.: his daughter, Margaret, having married Sir Henry Parker, Bart.; a third daughter, Mar- garet, was married to John Rives, Archdeacon of Berks ; and Ill LIFE OF BISHOP DAVENANt. a fourth, Gertrude, to James Harris, Esq. of the Close, at Salisbury, from whom descend the present Earls of Malmsbury. There was probably some connexion, though I have not been able to trace it, between our Prelate and Sir William Davenaat, the profligate Poet-laureate of Charles I. ; for his brother Robert was Chaplain to the Bishop, and presented to a Stall in Salisbury Cathedral. Lloyd, in his Memoirs, has given an Epitaph on our Bishop, which, as exhibiting a good summary of his genius and character, we here subjoin. " Hie jacet omnigense eruditionis modestie Epitome. Cui judicium asservit Maxime discretiorum, quicquid uspiam est literarum Hebraicarum Ethnicarum, aut Christianarum Onmes linguas, artes et historias quicquid prsedicarunt patres, disputarunt scholastici decreverunt consilia in sobriam pacificam, et practicam concoxft Theologiam. Qu£e in concionibus dominata est, Scholis Imperavit, et Synodis* leges dedit Prudens pariter ac simplex, ille, ille cui sevei-ior vita quam opinio ; ut pote strictius vitam agens, quam sentenliam, (Doctrina magna lux Ecclesi», exemplo major) Cujus libri omnes una hac notabantur Inscriptione Prj^efuit qui Profuit, qui E-egem venerebatur, sed et timebat Deum) non tam suo, quam publico morbo succubuil Aprilis .3, 1641, extremam in hiec verba agens animam : — ' Tantum religio poluit suadere malorum.' " • " Bogerman confessed that Dr. Davenant's experience and skill in the laws and histories, gave them directions for the better ordering of their debates and votes." END OF THE LIFE. DIVERSITY OF DEGREES In the Ministers of the Gospel is not repugnant to the Word of God. I'ROM DAVENANt's " DETERMINATION ES," QU^EST. XLII. (referred to at page XIII.) IT is not my present purpose to touch upon the assertions of Papists concerning seven degrees or orders of spiritual offices, especially since they are themselves compelled to confess that all below the Deaconate have been added. My only dispute is con- cerning Episcopacy and Presbytery. Nor shall I here subtilly contend, whether Episcopacy be a distinct order from Presbytery, or only another and higher degree in the same order. William of Paris distinctly affirms that Episcopacy is not an order, but an honour; which is also maintained by Gerson, whose words are these : There is not another power of order in Bishops than in Presbyters, but the same is there in a more perfect mode. Fi- nally, Durandus (lib. 4. dist. 24) is of the same opinion : Episcopacy, says he, is not an order strictly distinct from the simple Priesthood, but the distinction between them is of perfect and imperfect. Hither tends the argument of the Schoolmen, that the Episcopate, as distinguished from the simple priesthood, is not another order; but a more eminent power and dignity of certain who are in the same sacerdotal order. It is sufficient for us, (laying aside this verbal contention,) to shew that "those who are peculiarly called Bishops have a higher dignity, greater power, and more excellent offices annexed to them than other Presbyters have, and that this is not repugnant to the word of God. But it were trivial to say, not repugnant ; for it is easy to demonstrate, that in the Divine word, this eminence of Bishops above Presbyters is shadowed out, delineated, and by the Apostles themselves established. c liv ON niVEHSlTY OF nEGRKFS For, first, that which was instituted in the Jewish Church by the most wise God, that a High Priest should be set over the other priests, and the priests over the Levites, (Numb. iii. and iv.) was prelusive to the establishing a like order in the Christian Church. Hence the remark of Jerome, That we may knoiu that the Apostolical traditions were taken from the Old Testament, ivhat Aaron and his sons and the Levites were in the temple, the Bishops, Presbyters, and Dea- cons claim for themselves in the Church. It was the will of God that a certain order should flourish among the ministers of the Old Testament: the Church willed that an order not dissimilar should be found among hers. But where all are equal in dignity and power, there not even a shadow of becoming order is retained. For or- der is nothing else than the disposal of equals and unequals, assigning to each its place. Take away the inequality, and by the same act you leave among sacred ministers all order thrown into confusion. Secondly, It is evident, that Christ himself, for the edification of his Church, constituted ministers not endued with equal autho- rity, but distinct in degree of dignity and power. For the twelve Apostles were superior to the seventy disciples, and were placed above the same, not in excellency of gifts alone, but in amplitude of authority and power. Moreover, it is the constant doctrine of nearly all the Fathers, that the Bishops succeeded the Apostles in the ordinary government of the Church, as the Presbyters also succeeded the seventy disciples. Let one of them, Augustine, speak for all, upon those words of the Psalmist, Instead of THY FATHERS THOU SHALT HAVE CHILDREN, (Psalm xHv. ;) What is this, says he. Instead of thy fathers thou shalt HAVE CHILDREN? The Apostles Were Sent as fathers. Instead of the Apostles, sons were born to thee ; Bishops VJere constituted. For those who are at this day Bishops through all the worlds whose children were they ? The Church herself calls them Fathers ; but she herself gave them birth, and she herself consti- tuted them in the seats of the fathers. The same is the sentiment of Jerome, Ambrose, and Theodoret; all of whom agree in ac- knowledging Bishops to be the successors of the Apostles, not in their extraordinary privileges, which were necessary to lay the foundation of the Church, but in that ordinary superiority which is required for her perpetual conservation and extension when founded. Add to this, that, immediately after the ascension of Christ, the Church was adorned and distinguished by evangelical I\ THF, MINISTERS OF TIIF, (iOSPFI. Iv ministers, who differed from each other, not merely in variety of gifts, but in a certain imparity of dignity and power, (I Cor. xii. 28, 29,) God hath set in his Church, first Apostles, secondly prophets, then teachers, ^c. Are all Apostles? Are all pro- phets, Sf'c. ? They who will have all ministers to be of equal power, appear either not to know what Christ did, or account it unfit for his Church to imitate the same. Let us descend, in the third place, to the Apostles themselves; and we assert, that, before they departed from earth to heaven, they placed in the great cities a Bishop, in authority superior to, and in power greater than, the other Presbyters. He was chief pastor of that city ; he possessed a superiority, not only over the laity, but over the Clergy or Presbyters of the same city. Such was Titus at Crete, Timothy at Ephesus, James at Jerusalem, Euodias atAntioch, Amianus at Alexandria, Polycarp at Smyrna, not to mention others, who, it is most certain, were exalted to the episcopal seat, the Apostles being alive, and seeing, approving, nay, even directing, that very thing. It is also certain that, throughout the universal Church of Christ, the successors of these also held a certain eminent authority over their own flock, and over inferior ministers : and it is equally certain that there was a per- petual succession of the same. This is attested by the very titles which the antients continually apply to these Bishops and to their successors : They are called the Great Pastors, Prelates, Heads, Princes oj the Church* If the power and dignity of all ministers were equal, they never would have dignified, or rather derided, Bishops above others with these empty titles. Nay, Christ himself gave to those chief Pastors of his churches, whom we call Bishops, the especial appellation of Angels (Rev. ii.) In the Church of Ephe- sus, of Smyrna, of Pergamos, and the rest, there were many Presby- ters ; but there was in each one Angel, or Bishop, whom Christ ad- dresses singly. If he had been one of the body of Presbyters, nei- ther in dignity nor power greater than the rest, there was no reason why Christ should address him, as it were, by name. Beza not inaptly expounds these words (Rev. ii.), to the angel of the Church of Ephesus, that is, to the President; which term very well suits a Bishop, who presides not only over the laity, but the other Clergy. But what he adds about the office of this Pre- sident not being perpetual, is so clearly refuted by ecclesiastical * By Nazianzen and Hilary. c 2 Ivi ON DIVERSITY OF DEGRRL5 history, that it is wonderful to see it asserted by a learned man not unacquainted with antiquity. Be this, therefore, fixed and established, that among many Presbyters, who in some one city administered the word and sa- craments, there was one set over the rest by the Apostles them selves, and armed with a certain peculiar dignity and power. These Bishops, being thus established by the authority of the Apostles, it is certain were succeeded in a perpetual series by those who were substituted in the same cities ; and, when it seemed good to the Church, new ones also were constituted in other cities, after the same example. But, in the last place, we must observe in what consisted this excelling dignity and power of Bishops, by which they were dis- tinguished, not by their own presumption, but by Apostolical or- dination, from other inferior Presbyters. And here it must be candidly acknowledged, that Bishops have certain privileges above Presbyters, which are derived, not from the primitive constitution of the Apostles, but either from the especial beneficence of Chris- tian Princes, or from the authority of Councils; and of such, we say with Jerome, in his dialogue against the Luciferians, These are rather for honour to the Priesthood, than of legal necessity. But of Bishops there are three peculiar marks by which they are readily distinguished from other Presbyters, and recognized as superior. The first is, that in cities, however large and populous, wherein many Presbyters were created, the Apostles ordained one Bishop only, at whose decease another succeeded singly in the same See. Hence that 'decree of the Council of Nice, Let there not he two Bishops in one city. Hence Cornelius, Bishop of Rome, re- proaches Novatus with ignorance for not acknowledging the sin- gleness of episcopal succession ; This Vindicator of the Gospel is ignorant that there must be one Bishop in that Church, in which he is not ignorant there are forty-six Presbyters. Euseb. vi. 42. If the Apostles approved a parity of all ministers, why would they have one to be distinguished from all the rest by this singleness of succession? Jerome, who is esteemed not very favourable to episcopal dignity, nevertheless confesses, that with this single- ness of succession, a singular dignity and eminence was joined. For thus he writes, (in Epist. ad Evagrium,) concerning the Bishop of Alexandria, At Alexandria, from the Evangelist Mark down to the Bishops Heraclas and Dionysius, the Presbyters always IN THE MINISTERS OF THE GOSPCL. ivii Slaving elected one from themselves, o ad "placed him in a higher degree, nayned him Bishop. From this eminent authority of one Bishop in one city or diocese, the most wise and holy Fathers saw that the peace and unity of the Church depended, and they have left their testimony to us. Cyprian, a man far removed from all pride and ambition, shews that this sacerdotal authority of one Bishop was confirmed by the Divine approbation, and immediately adds, From no other quarter have heresies arisen, or schisms sprang up, than from this, that they loould not render obedience to the Priest of God, nor think that in the place of Christ, there is one Priest in the Church at a time, and one Judge at a time : (Epist. lib. 1, epist. 3:) Which words are most impudently wrested by the Romanists to establish the monarchy of the Pope, when it is clearer than the meridian light, that the blessed martyr was speaking of himself, not of the Roman Pontiff. If in the cause of Bishops, the testimony of a Bishop be suspicious, let us again hear St. Jerome, who was not wont to depress Presbyters, or exalt Bishops unduly. Thus speaks he against the Luciferians, Cap. 4. p. 199, The safety of the Church depends on the dignity -of the chief Priest, to whom if a certain peculiar and eminent ftoiver be not granted by all, there ivill be formed in the churches ■as many schisms as there are priests. This very singleness of the episcopal succession, always joined with a certain amplitude of authority, is sufficient of itself to crush the modern error of the parity of all ministers. But we are to add the second mark of Episcopal dignity, viz. the right and power of ordination, which was transmitted by the Apostles themselves to Bishops, but denied to inferior Presbyters. Both which is clear from hence, that we see the Apostles sent Timothy and Titus to churches in which there were many Presby- ters, viz. to Ephesus and Crete, that they might ordain Presbyters where there was need. Lay hands suddenly on no man, is the admonition of Paul to Timothy (I Tim. v. 22,) who was endued with the power of ordination. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Presbyters in every city, are the words of the same Apos- tle to Titus (i. 5), and referring to the same thing. Why could not the Ephesian Presbyters ordain others before the arrival of Timothy '< Why was it not lawful for the Ministers of Crete to do the like before Titus came ? No adequate reason for this can be assigned, unless the power of ordaining resides in those alone IVlll ON DIVERSITY OF DEGREES who discharge the episcopal function. Jerome (whom some sup- pose to have agreed with Aerius)* yet admits, (Epist. ad Evag.) that ordination is so peculiar to Bishops, that it is not lawful for Presbyters to exercise it. What does a Bishop do, ordination ex- cepted, which a Presbyter does not? In this Apostolic Institu- tion the Catholic Church always acquiesced, and did not acknow- ledge any other ordination lawful than that which was solemnized by a lawful Bishop. We find a remarkable example of this in the works of Athanasius. One Colythus, a Presbyter in the Church of Alexandria, presumed to ordain other Presbyters. But what was afterv/ards done ? This ordination of his was rescinded, and all the Presbyters made by him were reduced to the rank of lay- men. (Athan. Apolog. 2.) It is, therefore, certain, that the power of ordaining belongs to the office of Bishops only, and does not belong to inferior Presbyters, which is a manifest proof of Epis- copal dignity and Presbyterial inferiority. But here, in passing, we have to solve a doubt which was not omitted by the Schoolmen themselves ;t for it is often questioned. Whether, besides a Bishop, who, by his office, dispenses sacred orders, can one inferior to a Bishop confer the same in case of ne- cessity? To which I answer. Seeing that to confer holy orders is, by Apostolical institution, an act of the Episcopal office, if Pres- byters in a well constituted Church do that, their act is not only unlawful, but is null and void. For here obtains the axiom of Hugo, What is performed contrary to the institution is accounted null. But in a disturbed Church, where all the Bishops have fallen into heresy or idolatry, where they refuse to ordain ortho- dox ministers, or where they account those alone to be worthy of holy orders who participate in their error and faction, if orthodox Presbyters be compelled to ordain other Presbyters, that the Church may not perish, I could not venture to pronounce ordina- tions of this kind vain and invalid. For if the danger that threat- ens a single infant be sufficient to transfer the office of baptiz- ing to any layman, which, by institution, belongs to ministers alone, why is not danger impending over a particular church, suf- ficient to transfer the office of ordaining to simple priests, which, by institution, belongs to Bishops alone? Necessity has been aptly called temporary laiv ; and in such case it defends that to * A'idc ]\Ie(l)ii. lil). 1. «le Sacr. liom. cnnl. cap. 5. t Vi.lo Duraml. Jib. 4. disp. 7 quicst. ;}. IN THE MINISTERS OF THE GOSIEL. llX which it compels. It is the opinion of Armachanus,* that if all Bishops were dead, inferior priests could ordain. Certainly the consideration is much alike, when all have become sworn enemies to the truth. For as a commonwealth, so a particular church, has a certain extraordinary power for the necessary preservation of itself. If, then, certain Protestant churches, which could not look for ordination from Popish Bishops, have, under this neces- sity, ordained Presbyters, with the consent of their own Presby- ters, they are not to be judged as having injured the episcopal dignity, but to have yielded to the necessity of the Church. The last token of episcopal dignity remains, which exalts them above Presbyters, and allows them not by any means to be ac- counted equal in degree. This is the power of jurisdiction, not only over the laity, but over the Clergy, who are also, by Apos- tolical institution, subject to Bishops. It is a saying as true as it is common. Equal hatJi not power over equal. But Bishops have power over the Clergy; not, indeed, a regal ot lordly power, but one that is Pastoral, or Paternal ; which is inconsistent with all kind of parity or equality. To say nothing of others, excommu- nication, which is the spiritual stafF, is delivered into the Bishop's hand, to chastise, not only the vicious or contumacious of the laity, but also Presbyters that deserve this censure. This is most evident from the Epistles to Timothy and Titus, of vvhom one was constitute'd Bishop of the Church of Ephesus, and the other of Crete, by St. Paul. They are commanded to enjoin some not to preach diverse doctrines, to stop the mouths of deceivers, to re- ject heretics, and other points, implying jurisdiction and autho- rity. It is also evident from the language of Christ to the angels of the Asiatic Churches. The angel, (i. e. the Bishop,) of the church of Pergamcs is reproved, (Rev. ii. 15) because he had in his church some who held the doctrine of the Nicolaitans. Thus, also, the angel of the church of Thyatira, (Rev. ii. 20) because he permitted the woman Jezebel to teach and to seduce the peo- ple. Therefore, in the judgment of Christ himself, the Bishop hath authority to restrain and reject heretics out of the Church. I do not say that a Bishop was accustomed to do this without the counsel of Presbyters ; for what Cyprian declares of himself, (Epist. lib. 3. epist. 10,) that from the beginning of his Episco- pate he had determined to do nothing of his oivn private opinion tvithout advice, was probably observed by other pious Bishops. * Richr.rd Fitzralph, Abp. of Armagh. IX ON DIVERSITY OF DEGREES. Nevertheless, it is manifest that the censure proceeded from the Episcopal authority alone, and passed as an act of Episcopal juris- diction upon offenders. For excommunication is called the Epis- copal sioord. In the case of excommunication, there was an ap- peal from the episcopal judgment to a Synod; which confirmed the Bishop's censure if it had been rightly denounced, or rescind- ed it, if otherwise Therefore, in the act of excommunication, not the people, nor the Presbyters, are the acknowledged judges, but the Bishop alone. That this was the discipline of the primi- tive Church, can be made clear from antient Councils. Let the Councils of Nice, Can. 5; of Antioch, Can 6; of Sardium, Can. 14, be inspected. Nay, Jerome himself does not doubt that the power of excommunicating Presbyters belongs to the Bishops. Hence he writes thus to Riparius (Epist. 53) concerning Vigilantius, an heretical Presbyter, I wonder that the holy Bishop in ivhose diocese he is said to be a Presbyter, sits quiet at the frenzy of the man, and does not break this unprofitable vessel with the Apostolical and iron rod, and deliver him to the destruc- tion of the flesh, that his spirit may be saved. These things shew clear enough, that, from the very Apostolical times. Bishops were superior in power and degree to Presbyters, and that a parity among ministers of the Gospel never obtained. But a few argu- ments, which are alleged for the contrary, remain briefly to be solved : 1. Christ himself seems to prohibit this inequality among Gospel Ministers, in Matt. xx. 25, 26; The princes of the Gen- tiles exercise lordship over them : but it shall not be so amovcg you. To which St. Peter adds, 1 Epis. v. 2, 3, Feed the flock of God which is among you, taking the oversight thereof, not by con- straint, but toillingly ; not for filthy lucre, but of a ready mind : Neither as being lords over God's heritage, but being ensamples to the flock. In reply, We allow, that as to the x^postles, they were all equal in degree and authority, according to the institution of Christ ; but we deny that this passage, or any other, establishes that parity among ministers of the Gospel which they contend for who attack the episcopal dignity. For, notwithstanding this command of Christ, the twelve Apostles were higher in dignity and greater in authority than the seventy disciples. And, notwithstanding this same command, there were constituted by the Apostles themselves (as hath before been shewn) in the church of Ephesus, of Crete, IN THE MINISTERS OF THE GOSPEL. Ixi and others, chief Pastors, who had a power of jurisdiction not only over the laity, but over the elders of their own churches. Therefore, neither Christ, nor Peter, intended to take away dif- ference of degrees among ecclesiastical persons ; but, whilst they granted to the Apostles, and to the Bishops their successors. Pas- toral rule and Paternal superiority, they would not have them to assume over the elders, or the people of God, a royal or lordly dominion. This inequality Jerome acknowledged in his Epistle to Nepotian : Be subject to thy Pontiff, and receive him as a father to thy soul. And a little after, Let the Bishops know that they are priests, not lords : let them honour the Clergy, as Clergy; und also let honour be paid to them as Bishops oy the Clergy. 2. It is objected, that in the Acts, and in the Epistles of St. Paul, Presbyters are called Bishops, and vice versa. Hence some labour to prove not only that Presbyters are equal to Bishops, but that they are altogether the same with Bishops. Thus, Acts XX. 17, 28, Paul addressing the Presbyters of one Church, calls them all Bishops. So also Phil. i. 1, he calls all the Presbyters of that Church, Bishops ; and Titus i. 7, he designates the same persons with the name of Presbyters and Bishops. Moreover, the Apostle Peter applies the name Elder or Presbyter to himself, 1 Epis. V. 1, The Elders which are among you I exhort, who am •also myself a vKLhow elder. So also St. John, Epis. ii. and iii., calls himself the Elder. From which passages, Jerome (Epist. ad Evagrium) long since inferred, that the Apostles clearly taught that Presbyters and Bishops are the same. To this, we concede, that in the time of the Apostles, these titles were promiscuously used ; and that for many reasons. First, the Apostles, being in or near the spot, placed, for the time, in many churches which they founded, Presbyters alone, with equal power, to whose care in common the church was commended. And they were rightly called Bishops, whose office it was to superintend and preside over the flock committed to them. Furthermore, in those things which are of greatest moment to the salvation of men, viz. in preaching the Gospel and dispensing the Sacraments, Presbyters, no less than Bishops, keep watch, and superintend the promoting the salvation of souls ; wherefore, the name Bishops would aptly be applied to them. Finally, it is probable that the Apostles, to testify humility, mingled the terms of eccle- siastical offices; because, as Gregory says, iti respect of humility, all Priests are equals. But as the Apostles were not, therefore, ON DIVERSITY OF DI'GREKS depressed below the degree of the apostleship, in being called Disciples or Presbyters ; so when certain of the Disciples were called Apostles, and certain of the Presbyters Bishops, they were not directly equalled with the Apostles and Bishops properly so called. Words signify according as they are understood, says Durandus. Now, we understand, as well from Scripture, as from the perpetual practice of the Church, that the term Bishop, taken largely, may be accommodated to any one who has the care of souls : but, taken strictly and appropriately, it suits those alone who have the singular power of ordaining, and exercising the keys. Therefore, from the promiscuous use of the terms, a parity of ministers is not duly inferred. 3. They object, that although it be acknowledged that the Apostles were superior to the other Ministers of the Gospel, yet, as their vocation was extraordinary, so also was their power. Bishops, therefore, cannot claim superiority or power over other Presbyters, because this excelling power being annexed to the persons of the Apostles, did not pass over to the Bishops their successors. We answer, that Jerome said rightly, Bishops hold in the Ca- tholic Church the place of the Apostles. Yet we allow that many of their privileges were personal, and cannot be claimed by Bishops : Such as were, immediate vocation, universal delegation to all nations, infallibility in teaching, the gift of tongues and mi- racles ; in one word, whatever specially related to the laying the first foundations of the Christian Church, But the Apostles had certain privileges which distinguished them from ordinary Presby- ters, and were plainly necessary for the enlargement of the Church. Of this kind were ordination of Presbyters, that the Gospel Ministry mi^ht not utterly perish ; and the government of Presbyters, that they might not destroy the Church by heresies, schisms, or corrupt morals. These, and such as these, without which a Church when constituted can neither well exist, nor be rightly governed, were transmitted to Bishops, and make them higher in degree, and greater in power, than other Presbyters. In the last place, they strongly object the authority of Jerome, •who says on Titus i. A Bishop and Presbyter is one ; and before parties took place in religion, the Church was governed by the common counsel of Presbyters. And he adds ; Let Bishops know that they are superior to Presbyters, more by custom, than any true appointment of the Lord. IN TflE MINISTERS OF THE GOSP£I,. Ixiii To the two first remarks the reply is easy. For Jerome was re- ferring to that time in which the Apostles had not yet ordained Bishops properly so called, but retained to themselves those pri- vileges which are now proper to Bishops. In that interval the same persons were called Bishops and Presbyters ; and the Church of Ephesus, Corinth, and others, were governed by their common counsel ; but so that the Apostles, being near, reserved to them- selves the ordaining of Presbyters, and excommunicating of sin- ners. But what certain learned men have thought, that this order of governing churches, as it were by a senate of Presbyters, was not changed, or one Bishop set over others, whilst the Apostles were alive, is plainly repugnant to Scripture and Ecclesiastical history. For it is certain that Timothy, Titus, James, and many other Bishops, properly so called, were set over, and, as it were, affixed to the churches of Ephesus, Crete, and Jerusalem, whilst the Apostles were alive. It is also certain, that those Asiatic churches to which Christ wrote (Rev. ii.) had their own Bishops, superior to Presbyters, whilst the Apostle John was living. It is no injury, therefore, to the dignity of Bishops, that Presbyters did, for a short time, rule certain churches, with equal authority and common counsel : but it rather confirms the necessity of the Episcopal office, seeing that that Presbyterial government rent the churches with perpetual discords, even whilst the Apostles were alive to witness it. As to the last objection of Jerome, viz. that Bishops are greater than Presbyters more by custom than any true appointment of the Lord, it appears to press somewhat closer. But we answer, first, that his words are not to be too closely pressed ; for he writes difl^erently in different places, and inconsistently, on this same subject. Nevertheless, his words may be allowed in a sound sense ; since he may be understood to speak of the titles, not of the offices: for custom, and not any appointment of the Lord, or his Apostles, hath made the title of Bishop greater than that of Presbyter. Or, Jerome may be -understood to speak of that au- thority which Bishops had obtained over Presbyters in his age. For this consisted, in a great degree, in privileges which had been conceded to them by custom and the authority of councils ; but was not founded in any constitution of the Apostles. Finally, Jerome perhaps intended by the expression true appointment of the Lord, an express command of our Lord in Scripture; and \\iv ON DIVEUSIIY OF DEGREES. by custom, a practice begun by the Apostles, and perpetually ob- served in the Church. But in whatever way his words be ex- pounded, it is certain that Jerome acknowledged a diversity of degrees among the Clergy, which is sufficient to refute the equa- lity of Ministers EXPOSITION EPISTLE OF ST. PAUL THE COLOS^:iANS, THE AUTHOR'S DEDICATION. HIS BENIGNANT MOTHER, THE UNIVERSITY OF CAMBRIDGE. AT ALL TIMES HELD IN HIGHEST RENOWN FOR VIRTUE, PIETY, AND THE ACKNOWLEDGMENT OF SOUND DOCTRINE ; THESE FIRST-FRUITS OF HIS THEOLOGICAL PROFESSORSHIP, ORIGINALLY COMPOSED THEREIN, AND NOW AGAIN REVISED, ARE WILLINGLY AND DESERVEDLY GIVEN, DEDICATED, AND INSCRIBED, IN TOKEN OF AFFECTION AND HONOUR, BY HER MOST DEVOTED SON, JOHN DAVENANT. CHRISTIAN READER, Receive with indulgence these Commentaries on the Epistle of Paul to the Colossians, which I for- merly delivered at the commencement of my Theo- logical Professorship in the celebrated University of Cambridge. I have with difficulty brought myself, among such a number of very learned interpreters, to permit this my feeble performance to go before the Public : iDut at length the importunity of friends, who thought that some benefit might accrue from this my work to the Church of Christ (to which it is fit that myself, and all that is mine, should be subservient,) overcame me. Use now (if it seem good to thee), kind Reader, this labour of mine ; but on condition that thou neither expect any highly wrought diction from the expounder of an Apostle who avowedly renounces all enticing words ; nor, in the Exposition itself, require any thing remark- able from him, who acknowledges himself to be but one Expositor among many, and desires rather to be hidden in the thick crowd, than stand conspi- cuous. If I shall have brought any light to the clearer understanding of the mind of the^Apostle ; if in any way I shall have aided Tyros in Theology, by this my lucubration, my design, and (I imagine) thy expectations, are answered. Whoever from this d Ixx my writing shall derive any profit, let him render all the glory to God ; from whom we have freely and gratuitously received our sufficiency (however much or little it may be) to accomplish this work. To this supreme God, the Giver of all good, com- mend me in thy prayers, and fare thee well in the Lord. IN compliance with custom, I have a few things to premise, luhich may render the access to the explication of the context itself more easy ; and these I shall refer to four heads : First, I shall say something of the Colossians,' to whom this Epistle luas ivritten ; neit, of the occasion or cause of this ivriting ; then, of the particular design of the ivhole Epistle ; and lastly, of the distribution of it into its parts. We now proceed to these points in the order in which they are proposed. Some seek for Colosse at Rhodes, induced by this aro'ument, that it is evident the oreat Colossus of the Sun luas in that Island; from which they will have the Colossians to have derived their name. But the opinion of Jerome and Chrysostom is far more probable, ivho ivrite that this city ivas situated in Phrygia, not far from Hierapolis and laodicea. This St. Paul himself seems to intimate, since in the fourth Chapter he com- mands this Epistle to be read in the Church of laodicea ; ivhence we may be allowed to conjecture that these two Churches ivere near each other : but no one places the Laodiceans among the Rhodians. Moreover, Xenophon bears attestation to this, who, in lib. 1, De E.vpeditione Cyri, writes, that after he had entered Phrygia, he ivent direct to Colosse, a populous, wealthy, and great city. Besides, Eusebius, in his Chronicles, relates that three cities of Asia, (Laodicea, Hierapolis, and Colosse,) fell by the same earthquake. Add to these testimonies Pliny, who, in lib. 5, Natur. hist. cap. 32, has not placed Colosse in any Island, but reckoned it among the Towns of the Continent. But we need not anxiously inquire d 2 Ixxrt after those things which are the province of another, and may be sought from Geographers. Whoever the Colossians were, we may be Jirmly 'persuaded of this, that the benefit of this Epistle ought to e.vtend to our- selves as zvell as to them* Noiv, as to the occasion of the writing, we must recollect that the Church of Colosse ivas founded in purity, and rightly instructed in the mystery of the Gospel by Epaphras, and other faithful Ministers of the Word. But tJiere soon sprang up ministers of Satan, whose great aim was to obscure the Gospel, and trouble the Church. Some of these, as though the simplicity of the Gospel were unworthy the wisdom of man, obtruded philosophical subtleties upon the Colos- " There seems no doubt that Colosse was situated in Phrvgia, in the neighbourhood of Laodicea and Hierapolis, in whose destruction it is said, as above, to have parlicipaled. The Ilev. F. Arundel, in his recent " Visit to the seven Churches," made a point of investigating the actual scite of Colosse, whose scanty ruins he seems to have clearly ascertained in the im- mediate vicinity of the present Town of Khonas, which appears to have sprung up from its ashes, for we find the Bishop of Chonoe present at the second Nicene Council. The Translator cannot forbear quoting the follow- ing interesting scene, which was presented to Mr. Arundel, when taking his farewell of this district. " Having crossed," says he, " a small river, (pro- bably the Asopus,) flowing down to the plain, about half past two, our course nearly west, we were overtaken by a heavy shower, or rather a torrent, which lasted a full half hour. Nothing could exceed the grandeur of the scene just before the rain began to fall, and at the moment when it ceased. On the left were the lofty peaks of INTount Cadmus, of the darkest hue, with a few streaks of snow along their sides; clouds of a whitish colour rolling beneath those peaks, whilst the atmosphere above them was one mass of condensed clouds, black as night. On the right hand was the ridge of mount Messogis, partly in dark shadow, and partly bright with patches of sunshine; while the terrace on which were the ruins of Hierapolis, glit- tered with the reflexion of the white masses of incrustation, resembling sheets of water, or of ice falling over the edge. A rainbow of the most vivid colours I ever beheld, with an outer one as vivid as rainbows com- monlv are, extended over the whole of the scites of Hierajiolis and I„aodi- cea. This said, or seemed to say, ' Bark and gloomy as the prospect now is, and has long been, in these once highly favoured regions, the bow of mercv is again shining; and soon shall the rays of the Gospel-sun dispel all recollection of the days of pagan darkness.' " Ixxiii sians; others, as though Christ luere not sufficient for salvation, recalled the abrogated ceremonies of the Law. Thus, ivhilst they attempted to confound Theology ivith Philosophy, Christ ivith Moses, they threw that Church into the greatest danger. The devout Minister of Christ could not patiently bear these troublers ; he hastens, therefore, to Paul, then a prisoner at Rome ; he gives an Epitome of the Evangelical doctrine ivhich he had been preaching ; he shews the errors aiul impos- tures oj the new teachers Upon that, the Apostle, under the impulse and direction of the Divine Spirit, confirms the doctrine of Epaphras by his oivn autho- rity, and e.vhorts the Colossians to persevere constantly in the same, despising the foolish subtleties and absur- dities of all heretics. — Such ivas the occasion of his ivriting. The design of the ivhole Epistle is this. That all hope of human Salvation is to be reposed in Christ alone ; therefore, that we must rest entirely on the faith of Christ, and live according to the rule of the Gospel, rejecting Mosaic Ceremonies, and Philoso- phical speculations. Of the parts of this Epistle it would be out of place to say much. When we come to particulars these will be developed more advantageously ; 1 will now e.vhihit only a cursory vieiv of them. If, thei^efore, we set aside the title or inscription, the Epistle contains Jive parts : A congratulatory exordium, in which lie com- mends the faith and other virtues of the Colossians, and desires for them advancement in faith and holiness. To this he immediately subjoins a lively description of Christ and his benefits ; declaring him to be the true Son of God, the only Head and Saviour of his Church. Having firmly established this doctrine, in the third Ixxiv place, he attempts a refutation of the seducers who were thrusting philosophical fooleries and antiquated ceremonies upon the Colossians. The fourth part con- tains instruction iii morals ; wherein he roots out vices, inculcates virtues, and, lastly, forms the life of Clu^is- tians, both in duties common to all, and to their domes- tic relations in life. The conclusion contains some pri- vate matters and salutations directed to different persons. CORRIGENDA ET EMENDATA. Ill the course of insiiecting 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, 5" for J, in two or three places, au.l mostly at the end of a word : these the observing and learned Reader will correct for himself. Page 93, line 22, for access may he 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, rve require nothitig farther ; for we have before- hand 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 quota- tion, obscure in itself: " AVhen 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 Prae- script. Hseret. cap. 7, the last words of the Chapter. Pagel4C, line 10 from the bottom, for the 0, read O. Page 149, line 6 from the bottom, for inwardly, read outwardly. Page 106, 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 ivhich are at Colosse : Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. IHERE 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 concili- ate 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 sub- scription ; 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 SM^scribed to the letter itself; and the name of him VOL I. B 2 AN EXPOSITION OF ST. paul's Chap. i. to whom it is sent to be zV/scribed 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 tuill of God. We shall now follow the thread of the context. Paiil^ 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 circum- stance ; 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. Ixxii. where he thus comments. At frst 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 discoun- tenances 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; «Sa/// being his family name given him by his parents, to intimate his religion and his origin; Pam/ 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 Ver. 1. EPISTLE TO THE COLOSSIANS. 3 speech and understanding : from Jerome,* who calls him the trumpet of the Gospel, the thunder of the Gentiles, the stream of eloquence, &c. But Chrysostom sets forth his praises most amply, in his discourses, De Pauli laudibus.i' An Apostle^^ This is a title of office or dignity. It de- notes, if we regard the origin of the term, any man what- ever sent by another with a commission ; for it is derived from the Greek aiioatfKKiiv -. but if we attend to the common application of it, it denotes certain select ambassadors of Christ. But, as ThomasJ says, in terms we must regard not so muchy)om what they are derived, as to ivhai purpose intended. The name, then, of Apostle, according to the use of sacred Scripture, belongs to those only. First, who had received an immediate call from God to preach the Gospel : He chose tivelve, whom he named Apostles, Luke vi. 13, and John XX. 21 ; As my Father hath sent me even so send I you. * Ad Pammach. advers. errores Joan Hierosol. -j- The characters referred to in this section were either illustrious Fathers of the Christian Church who flourished in the third, fourth, and fifth centuries; or eminent writers of their day, whose productions have gained them celebrity and become standing authority. Augustine, Eusebius, and Chrysostom were Bishops of the early Christian Church ; the former of Hippo, in Africa; the second of Csesarea, and the third of Constantino- ple. This latter acquired the surname of Chrysostom, on account of his singular eloquence, the term meaning " golden mouth." He was an ad- mired rhetorician and orator, and the praises of Paul were a fine subject for his powers to descant upon. Eusebius became celebrated by his numerous writings, but especially as an early historian of the Church of Christ. Jerome was particularly distinguished as a man of profound learning and extensive information ; he was an able critic and a voluminous writer; the author of the Laliu version of the Scriptures commonly termed the Vulgate, and from which Davenant in this Exposition generally cites his Scripture authorities. The Nicephorus referred to, is Nicephorus Callistus, a Monk of Constantinople of the fourteenth century, who wrote, in Greek, an Ecclesiastical History, in 23 books, 18 of which are still extant, containing the transactions of the Church from the birth of Christ to the death of Pho- cas, in GIO. It was considered of such worth as to be translated into Latin by John Langius, and attained such celebrity as to have passed through several editions. X Our Author means Thomas Aquinas, whom he often cites, sometimes under one name, sometimes the other. B 2 4 AN EXPOSITION OF ST. PAUL's Chap. I. Secondly, who had received a certain and infallible know- ledge of evangelical doctrine, by the immediate inspiration of the Holy Spirit. Christ ])romised this to them, John xvi. 13, 'Ihe Spirit of truth shall guide you into all truth; this he fulfilled in Acts ii.* Thirdly, who had received an authority, not restricted to one place, or to a certain church, but plenary and universal; Teach all natioiis, Matth. xxviii. Preach to every creature, Mark xvi. Now it is evi- dent that Paul possessed all these. His immediate call is proved from Acts ix. 15, The Lord said to him (i.e. to Ana- nias, who had hesitated to seek Paul) Go thy way, for he is a chosen vessel unto me \ and Gal. i. I. His immediate inspiration of the mystery of the Gospel, from Gal. i. 12, / was not taught it, hut hy the revelation of Jesus Christ. His universal authority, from Acts ix. 15, where he is called a chosen vessel to bear the name of God before the Gentiles and the Children of Israel. And elsewhere he is termed the teacher, not of this or of that church, but of the Gentiles, Rom. i. 5. We have tlius proved the Apostleship of Paul. Now let us inquire why in this place, and several others, he makes mention of this his office. First, he does it that he might silence the false Apostles, who whispered in the ears of the people that he was not one of the Apostles, because he had no intercourse with Christ whilst he dwelt upon earth, and because he was not among them when the Holy Spirit in the likeness of tongues of fire sat upon each of them. But notwithstanding this, he styles and proves himself an Apostle, because he was directly called and instructed by Christ, although not at the same time as the rest. Secondly, he claims the title o^ an Apostle, that he might make known to the faithful themselves the certainty of his doctrine. For it is absolutely necessary that it should be known whence that doctrine proceeded which is delivered to the Churches ; if from human opinion, it cannot be sure and infallible; but if from the ambassadors of God him- self, and men inspired by the Holy Spirit for this work of * By the outpouring of the Holy Spirit on the day of Pentecost. I Ver. 1. EPISTLE TO THE COLOSSIANS. 5 preaching, then we can safely repose faith upon it. All created truth is liable to error, unless so far as it is rectified by that which is uncreated, Aquinas, queest. disp. de fide, art. 8. Lastly, Paul affixes the name of his office, that he might excite and stir up himself, to fulfil the work of an Apostle. For, in calling himself an Apostle, he owns that the duty of preaching the Gospel was entrusted to him ; and woe unto him, if he did not perform it. Of Jesus Christ.] He dignifies his Apostleship from its Founder. Bi/ the will of God] i. e. Not only by the authority of Christ as man, but by the gift, ordination, and approbation of God. What is here spoken concerning God is to be attributed not to the Father alone, but to the Son, and to the Holy Spirit : for Apostles are appointed by the will and authority of these also. Christ gave Apostles, Ephes. iv. 11. The Holy Ghost said. Separate me Barnabas and Saul, Acts xiii. 2. Neither can the will of these, whose essence is one, be dissevered. Paul therefore was called and chosen to the Apostleship ; the sacred Trinity so will- ing, ordering, and ordaining it. The Apostle adduced this that the Colossians, to whom he was personally un- known, might understand that he did not write these things rashly, or intrude himself into the concerns of that church ; but that he did it in virtue of his apostolic office and authority, whereby the care of all the churches rested upon him. And so he was able, though absent, to direct the faithful, to reprove seducers, and to support the sink- ing state of that church. For all these things were en- joined and imposed upon him bj/ the will of God. Thus much concerning Paul. And Timotheus our Brother.]. Concerning Timothy very excellent testimonies are found in the Scriptures. He was descended from pious ancestors, as appears from Acts xvi. and 2 Tim. i. 5. He himself also was pious and faithful, as this our Apostle in many places testifies. He calls him ^/s work-felloiv, Rom. xvi. 21 ; a Son dearly beloved and faith- 6 AN EXPOSITION OF ST. paul's Chap. l. fiilin the Lord, 1 Cor. iv. 17; mo^l learned m the Scrip- tures, 2 Tim. iii. 15 ; and he honours him with many other commendations. But in this place he calls him Brother, either on account of his agreement in religion and true doctrine with Paul, or from that common respect whereby all Christians call one another Brethren ; because they are presumed to be children by adoption of the same heavenly Father. It may be objected, Paul was the instrument of the Spirit in delivering the doctrine of this Epistle : why then does he associate Timothy with himself? We answer ; Three causes are alleged, why, in the title of this Epistle, he chose to join the name of Timothy with his own. First, to shew that he did not preach any other doctrine to them than that very doctrine which Timothy approved, who was in repute among them, For although the doc- trine of Paul does not require any outward recommenda- tion, yet the agreement and concord of ministers in the same doctrine contributes much to persuasion. Secondly, to render Timothy more acceptable to that church, whilst in this subscription he unites him to himself as an equal. Lastly, because perhaps Timothy was his amanuensis in writing this Epistle. Thus far we have explained the subscription. Now let us unfold the doctrines. Paul calls himself an Apostle of Christ, and that by the will of God : What do we gather from hence ? 1. That faith is to be yielded equally to these writings of Paul, as if Christ himself or God were speaking from heaven. For an Apostle is the ambassador of God, the amanuensis of the Holy Spirit. Among believers, there- fore, they are received on their own authority, nor need any external or human testimony, any more than Christ himself needed it. If any one should enquire. Whence do you know these Scriptures to have proceeded from men inspired by Divine illumination, and not from impostors? I answer : This principle applies to all otlier things. That Ver. 1. EPISTLE TO THE COLOSSIANS. 7 you should understand what it behoves you to believe : but this faith is the gift of God. Thus says Augustine,* Con- fess, lib. 6. cap. 5, T/iou hast persuaded me, O God, that not those toha have believed thy books, but those loho have not be- lieved them are to be blamed ; neither should theij be listened to, if any by chance should say, Whence do you know these booh to be furnished to the human race by the Spirit of the only true God ? 2. That it is useful and necessary for all ministers of the Gospel oftentimes to bring to mind, what office and what station they hold in the church ; that having their vocation continually in remembrance they may endeavour to fulfil their duty to the utmost of their power. For he * Though Augustine has been already noticed, yet such readers as are not familiar with the ancient fathers may wish to know more of him ; and especially as it will be found that our Expositor often refers to him. A few remarks, therefore, in addition to what was observed (page 3) may be al- lowed here. At an early age Augustine was instructed, by his pious mother, in the principles of Christianity ; but being a youth of great vivacity, he was led into extreme dissipation, and gave himself to licentious pleasure without restraint. For this, however, he afterwards made ample reparation to society, in the most ingenuous manner, by his book of Confessions, cited above. Moving from place to place, in the study and profession of rhetoric and polite literature, and having taught at Carthage and Rome, his mind in the mean while thirsting after truth, he came at length under the preaching of St. Ambrose, at IMilan ; a circumstance which led to a thorough conver- sion at the age of 32. Soon after this his life became devoted to piety and reli- gion; and, says a competent judge of his writings in the present day, " the humility, devotion, and unction of this father; the acute, lucid, and happy way in which he meets his objectors ; and the heavenly wisdom running through his remarks, will always, notwithstanding the excess of allegorical interpretation and the defect of a clear statement of justification, make his writing valuable." Bickersteth's Christian Student- Perhaps, as Milner has remarked, " the doctrine of justification was never fully and clearlv ex- hibited to the Church (after the times of the Apostles) until the days of Luther ;" yet it is somewhat remarkable that, excepting this defect, Au- gustine has been deemed to accord mostly in doctrinal sentiments with Cal- vin. But another critic (Mr. Conybeare, in his Bampton Lectures) has observed, " he who is insensible to the beaut}-, the piety, and the devotion and spiritual feeling which are to be found in almost everj^ page of Augus- tine's Commentary, must be, to say no more, both uncandid and fastidious." Augustine was ordained Bishop of Hippo in 395, and died in 430, aged 76. His works form 10 vols, folio. His " City of God," his " Confessions and Meditations," have been translated into Euirlish. 8 AN EXPOSITION OF ST. PAUL*S Chap. i. who is always reminding himself, I am a Bishop, I am a Presbyter, must needs at the same time understand, that it s not allowable for him to indulge in idleness, or natural in- clination, but that he must keep his eye on his flock. It is scandalous to be compelled to say of ministers what Tacitus (Hist. 3) writes of Licinius, Such a torpor had in- vaded his mind, that unless others reminded him that he was a prince, he himself would have forgotten it. 3. That it is incumbent upon those appointed to eccle- siastical dignity, not only to discharge the duties of their office, but to defend the authority and respectability of that office against obstinate and schismatical revilers. For so Paul claims to himself apostolic dignity not from self-con- sequence, but lest the contempt of his authority should bring into contempt that of the Church : for contempt of religion itself always follows contempt of those who are at the head of the church and direct the affairs of religion.* Hence Paul advised Timothy so to conduct himself, as that no one should despise his youth, 1 Tim. iv. 12. It would be easy to deduce from these instructions many things adapted to form and correct the manners ; but that may be left to your own industry and prudence.f I shall add two things only, which, from the declaration that Paul was made an Apostle hy the will of God, conduce greatly to the comfort of the godly. It hence appears, 1. That God cannot but prove efficient when those means are used for the salvation of men which he himself hath ordained for that purpose. Although, therefore, the preaching of the Gospel by men weak, despised, defiled by sin, may seem an insignificant means to the attainment of human salvation ; yet, since it is the ordinance and will of God, it will prove most effectual : for the foolishness of God is wiser than men, and the weakness of God is stronger than man, 1 Cor. i. 25. There will be no need therefore to ex- * Here we are reminded of the well known opinion of Dr. Johnson, that " Malevolence to the Clergy is not far removed from irreverence for Keli- gion." The coincidence of sentiment is singular. -)- It should be borne in mind that this Exposition was delivered as Lec- tures to Divinity Students in the University. Ver. 1. EPISTLE TO THE COLOSSIANS. 9 pect either an angel from heaven, or extraordinary visions and divine revelations ; we have only to hearken to apos- tolic doctrine, and it will be the poiver of God to salvation to all thai believe. 2. It also follows, that this appointment of Apostles bi/ the ivill of God, discovers to us the wonderful love of God towards mankind, and his inexpressible desire of our sal- vation. For what else is sending Apostles into the world, than sending ambassadors who should pray and intreat men that they would be reconciled to God ; that they would embrace the offered salvation? Hence Paul calls the apos- tolic work the ministry of reconciliation, and says, 2 Cor. v. 20, Now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. Behold the goodness and loving- kindness of God, and that spontaneous, not called for, as Tertullian says, by us. Now, in the last place, it will not be foreign to our pur- pose to scrutinize that apostolic dignity which the Pope claims to himself. For on all occasions he vaunts about the Apostolic See, Apostolic Benedictions, Apostolic Ana- themas; in short, boasts of every thing Apostolic. Where- fore from what has been explained above concerning the nature of an Apostle, this question arises. Whether the Pope of Rome has, or has not, the apostolic dignity and authority ? Bellarmin,* De pontif. Rom. lib. 1. cap. 9, asserts the apostolic authority to be permanent in the successor " Bellannin. The greatest champion of the Church of Rome, whose folio volumes have been an exhauslless armoury whence her modern de- fenders have supplied themselves with weapons, though they have found it convenient seldom to imitate his ingenuousness ; for his works are honour- ably distinguished for the full and candid way in which the Protestant views are stated. The celebrity of his labours may be evinced by the circum- stance that all the most learned and eminent of the Reformed Advocates deemed it right to direct their powers against this famous controversialist. Yet notwithstanding his pre-eminence among her vindicators, it has been rightly observed by a living Prelate, that " Bellarmin was not in the best odour with the See of Rome ; his notions of the Papal prerogative not being sulficiently high to reach the views there entertained of the Pope's supre- macy." (Bp. Van Mildert's speech before the House of Lords, 1825.) — 10 AN KxposiTioN OF ST. paul's Chap. i. of Peter alone, because supreme and universal power was given to Peter as to an ordinary Pastor* who should have successors; but to the other Apostles, as to delegates, who should not. The Pope of Rome is therefore alone the Apostolic Pontiff, his only the Apostolic See, and his office that of a>i Apostle. But on the contrary, the nature of an Apostle demands that a man be immediately called by God to that office ; that he be also instructed in evangelical truth immediately, by the infallible inspiration of the Holy Spirit: but this is more than the advocates of the Papacy themselves dare arrogate to the Pope. He is not immediately called by God, but chosen by the Cardinals, and that very often through the intervention of intrigue and the basest fraud. His knowledge of sacred learning (if he has any) is ac- quired by study and industry, not inspired like that of the Apostles. Therefore although they may call him an Apos- tle, we shall conclude with Tertullian, advers. Marc. lib. 1, The 7iame is assigned in mockery to him to whom the nature im- plied in the name is denied. Bellarmin was a Jesuit of Tuscany raised first byClementVIII., in 1599, to a Cardinalate, and afterwards to the Bishopric of Capua ; which See he re- signed to be near the Pope's person, and devote himself entirely to the af- fairs of the church. He died in 1621, in his seventy-first year ; " bequeath- ing one half of his soul," says Du Pin, " to the Virgin, and the other to Jesus Christ !" thus affx)rding a melancholy testimony of the power with which the superstition of the Church of Rome enchains her members : for this same strenuous defender of the doctrines of his Church, in the tran- quillity of private meditation, comes to this conclusion in his book, De just, lib. v. c. 7' prop. 3, " Because of the uncertainty of our own righteousness, and the danger of vain-glory, it is the safest way to place our entire trust in the alone mercy and benignity of God." His devotional writings evince him to have been a man of undoubted piety; and, at his death, so impress- ed were the people with the idea of his sanctity, that it was necessary to place guards to keep off the crowds which pressed round to touch his body, or procure some relic of his garments. " It is necessary for the reader, not versed in technical terms, to bear in mind here the Ecclesiastical meaning of the word " Ordinary.''^ Williams, in his " Laws of the Clergy," thus defines it : " Ordinary, ordinarius (which is a word we have received from the Civil law) is he who has the proper and regular jurisdiction, as of course and of common right; in opposition to persons who are extraordinarily appointed." i Vet: 1. EPISTLE TO THE COLOSSIANS. 11 Secondly, an Apostle is bound to the preaching of Ihe Gospel ( Woe is me, if I preach not the Gospel), and that not in any one particular church, but every where : but the Roman Pontiffs do not think themselves obliged to preach through all the world, neither do they exercise that office at all : therefore they either lie when they call themselves Apostles, or act wickedly in neglecting to discharge the peculiar functions of an Apostle. But perhaps it will be said, they send out preachers by their authority, and gather new churches in the Indies, and in the most remote parts of the world ; and this property belongs to apostolic authority. I answer. Nothing is less apostolic than to remain at home at ease, and send out others to labour : the Apostles indeed had inferior ministers under them, whose assistance they made use of; but they themselves in the mean time did not omit the preaching of the Gospel. Since therefore the apostolic work is not found in the Pope, neither is the apostolic nature : for every thing evinces its own proper na- ture by its operations.* Add to this that he hath neither the power of working miracles, nor of conferring the Holy Spirit; and yet these were united in all who received apostolic authority from Christ. When the advocates of * It may be seen by a reference to the history of the proceedings of their Missionaries in China, since Davenant wrote the above, and by the report of the Abbe Dubois, more recently, as to the result of his preaching in Hindostan, both on what anti-apostolic principles their preachers proceed, and what a different success attended them ; and late statements from South America exhibit a woful description of their Priests and churches there. It has been asserted lately that the present Pope expends more money from his own coffers in promoting Missionary efforts of one kind or other than is raised by all the INIissionary Societies among Protestants. If this be the case, whilst the above allusion to the results should satisfy Christians of the want of the main thing, yet such zeal, and sacrifice, and effort should, at the same time, reprove our lukewarnmess and niggardliness For an ample account of Popish zeal, see " Adams's Religious World Displayed," vol. i. p. 323. A statement of Dr. Milner of America, given in the Missionary Register for June, 1830, and an article in the Christian Examiner for Au- gust, 1830, p. Gil, both on the subject of pa))al zeal at the present time, are worth the reader's consultation. They contain important and instruc- tive details. 12 AN EXPOSITION OF ST. paul's Chap. i. the Pontiffs are pressed with these clear reasons, they are comjDelled to shuffle, and to attribute a sort of half and mutilated apostolic authority to their Pope. So Bellar- min, lib. ii. de Rom. Pont. cap. 12, says. Three things are comprised m the Apostleship : First, that a man be imme- diately called and taught by God ; and this he confesses that his Romish Apostle hath not : Secondly, that he should establish churches in those places where they never were : Thirdly, that he should have the chief power overall churches, and be the Ordinary of the whole Church : and he says these two marks of the Apostleship do meet in the Roman Pontiff. But Cajetan, in tract. 3, de Rom. Pont, institut. confesses. If we must speak formally and exactly, Peter had no successor in his Apostleship more than the rest of the Apostles : but beyond this Apostleship he zvas the ordinary Pastor of the whole world : in this office of superintending the universal Church the Pope succeeds him, and so Jar his chair is called Apostolic* But neither must we concede this to the defenders of the Papacy. First, because God doth not set over the Catholic Church any universal Bishop fortified with apos- tolic authority, who may err, and draw those under him into errors. With this argument Gregory checked the pride of John of Constantinople. He says, Epist. lib. 4, cap. 76, The Catholic Church must needs miscarry, when he falls who is called Universal.^ But it is agreed amongst the * Cajetan ; otherwise Thomas de Vio, of Gaeta, another eminent de- fender of the Papacy, who flourished prior to Bellarmin. Besides the work above-mentioned, he wrote notes on Aristotle and Aquinas, and an_^Exposi- tion on ahnost all the Books of tlie Old and New Testament, which Mo- sheim describes as brief and judicious. Though an amiable man, he enter- tained such lofty ideas of papal authority, that in his etforts to reclaim Lu- ther, he became a strenuous opposer of that Reformer ; and in his proceed- ings both greatly lost his temper, and threw a cloud over his other excel- lencies. He was made a Cardinal, and afterwards Archbishop of Palermo ; and accounted by Papists the oracle of his day. ■f The well-known letter in which this sentence was given by Pope Gre- gory, commonly styled the Great, may be found at the end of all the com- plete copies of Brent's Translation of F. Paul's History of the Council of Trent. It must be admitted, that, viewed with reference to his character, there appears as much of personal ambition as of piety in this famous Epis- Ver. 1. EPISTLE TO THE COLOSSIANS. 13 defenders of the Papacy themselves, that the Pope may become an heretic, and in such case ought to be deposed. Distinct. 40, Can. Si Papa. Secondly, he is not the universal Pastor of the Church, who, by virtue of his ordination, is bound to his own particular See : but the Roman Bishop, like any other, is bound down to his See, and to his Church of Rome; or, if he hath any more extended prerogative, he hath it by human, not by Divine right. And yet it is not of men, but of God alone to confer apostolic authority. So Cy- prian : No one of us appoints himself a Bishop of bishops. Be he whom you will, he has but the free control over his own jurisdiction. Afterwards he subjoins that the authority of tie ; for Gregory was remarkable for his earnestness in exalting his See. Hence it has been justly remarked, that " there is no word in all the writ- ings of Gregory wherein he more proudly boasts of the greatness of his Su- premacy, than where he says, that he knew no Bishop who was not subject to the See Apostolic." Nay, this very letter is filled with assumptions of the same lofty kind ; as where he asserts, that " to St. Peter was given the care and principality of the whole Church ;" and that " the title of Uni- versal Bishop was offered to the Bishop of Rome, by the Council of Chal- cedon, and refused ;" which appears to be altogether untrue. It is evident, however, that although pride and ambition were beginning to work in the Church on either hand, the grand principle on which all is built that has since brought the Church of Home into such melancholy distinction was not, up to this period, admitted ; for Gregory, in arguing with John of Constantinople against his adoption of the obnoxious title — OScumenicus, or Universal — urges, that it was never given to St. Peter ; none of the Bishops of Rome had ever assumed it ; it was contrary to the Canons, to the Decrees of the Fathers, and an affront to Almighty God himself." But, in fact, through the letter, whilst he quarrels with the usurpation of the Name by his rival prelate, Gregory unreservedly claims the Thing both for himself and his See; to secure which he did not scruple to stoop to base flat- tery of the bloody usurper Phocas. Mr. Blanco White, in his interesting "Practical Evidences against Catholicism," imputes to Gregory that neglect of ancient literature, and the substitution of scholastic learning, by which the corruptions of Popery and the religious darkness of the world were fostered; and gives some extraordinary instances of his illiterateness ; and it is the tes- timony of Ridley concerning Gregory, in his treatise against the errors of Transubstantiation, that " in his days both corruption of doctrine and ty- rannical usurjjation did chiefly grow." He was the inventor of the magni- ficent and pompous ceremonies attending the celebration of the Mass, if not of the Mass itself. The Translator cannot avoid adducing here the existing evidence of a fact communicated to him by a friend, who, on visiting Rome 14 AN EXPOSITION CF ST. PAUL's Chup. i. the African Bishops is no less than that of the Roman* If however they will not hear Cyprian, yet they will not re- ject the Council of Nice, which restricts that (Ecumenical Bishop within his own limits ; vide Can. G.f Lastly, an universal and apostolic Bishop may every where ordain Bishops and Pastors of his own right : but if the Pope should ordain a Bishop out of his own pro- vince, that would not be a lawful ordination ; for so it was held by the Synod above-mentioned. It is quite clear that if any one be made a Bishop without the consent of the Metropolitan, tliat Synod determined him not to be a Bishop.J Cajetan meets this argument ridiculously, by in 1825, observed in the Church of St. Maria della Modestla (formerly a Temple of Romulus), in the Via Sacra, an inscription in Italian literally thus: " The portrait of the most blessed Mary over the high altar spoke to Pope St. Gregory saying, ' Wherefore dost thou no longer do me rever- ence?' The Saint asked pardon, and granted to those who celebrate Mass at this altar the liberation of a soul from purgatory, i. c. of that soul for which the Mass is said." It is thus the Church of Kome has drawn to her- self that wealth Avhereby she has maintained her power. Gregory was most severe in the point of celibacy of priests ; but «^wcouraged the persecution of the Jews. " Cyprian was Bishop of Carthage about the middle of the third century. The whole passage from which the above sentence is cited runs thus: " Neque enim quisquam nosinh/i Episcopum se Episcoporum constituit, aut tyrannico terrore adobsequendi necessitatem collegas suos adiget." It con- tains, as Bishop Kaye, in his Ecclesiastical History, p. 239, well observes, " remarkable expressions," and is evidently " aimed at some Bishop who had called himself Episcopus Ejiiscoporum.'''' -|- Council of Nice: Canon 6. " Let ancient customs prevail; as forin- " stance, those in Egypt, Lylia, and Pe7itapolis : That the Bishop of AleX' " andria have power over all these, since the same is customary for the " Bishop of Ro7ne. Likewise in Antioch and other provinces, let the pri- " vileges be secured to the Churches. This is as manifest as any thing at " all, that if any be made a Bishop, without the consent of his Metropoli- " tan, this Great Synod has determined that such an one ought not to be " a Bishop. If any two or three, out of affectation of dispute, do contra- " diet the Suffrage of the Generality, when duly passed according to Eccle- " siastical Canon, let the Votes of the Majority prevail." From a Translation of the Canons from the original Greek, by John Johnson, JNI.A. Proctor for the Clergy of the Diocese of Canterbury, in the Clergyman's Vade Mecum by him. 1714. X The celebrated Translator of Josephus and Eusebius from Greek into Latin, Ruffinus, a Priest, who flourished a little after this period towards Ve7' 1. EPISTLE TO THE COLOSSIANS. 15 saying. It is one thing to speak concerning authority, and another thing concerning the execution of it : that the Pope hath the authority of ordaining in the provinces of other Bishops ; but that custom has established his non-exertion of' this authority. If he hath this authority by right, it could not be so abolished by custom as to make that ordination actually unlawful which he might effect without the con- sent of the Metropolitan ; for custom does not prescribe ivhere a thing is forbidden by an express law, says Hosti- ensis.* We do not deny that prerogatives have been con- the close of the fourth century, in giving his sense of the 6th Canon of this Synod, is admitted to have stated it truly and clearly ; viz. That the an- cient custom be kept both in Alexandria and Rome; that he (the Bishop of Alexandria) have the care of Egypt ; the other (the Bishop of Home) of the Suburbicary Churches, i. e. over all those places in Italy, Sicily, Sardi- nia, Corsica, &c. over which the Prsefect, or theVicarof the City of Rome, had jurisdiction in temporal affairs. And even the old Latin paraphrastical Version of these Canons confines the jurisdiction of the Bishop of Rome to the Suburbicary Churches. And not only these two Editions of the Ca- nons, but those of other writers on them, call the several districts in which the Bishops of Rome and Alexandria exercised their jurisdiction. Provinces ; whereas the district of a Patriarch was always called his Diocese, that of an inferior Bishop his jPrtm/t: And therefore by Metropolitans here must be meant those who had the largest Provinces, or were the most remarkable on account of the largeness of cities, and had a proportionable deference paid to them. The reason why such particular care was taken of the privileges of the Bishop of Alexandria was, that Meletius, Bishop of Lycopolis, being deposed about twenty years before this Council, by Peter, Bishop of Alex- andria, in a /^roDJHCwZ Synod, for idolatry and other crimes, did yet ordain several Bishops and Clergymen in Egypt, without the consent, and in oppo- sition to the sentence passed against him by the Bishop and Synod. Against this the 4th Canon of the Council was probably framed : — " A Bishop ought to be constituted by all the Bishops that belong to the Province; but if this be not practicable, by reason of urgent necessity, or the length of the way, Three must by all means meet together, and when they have the con- sent of those that are absent, signified by letter, then let them perform tlie ordination ; and the ratification of what is done must be allowed to the Me- tropolitan in every Province." Let it further be observed, that the authority of Metropolitans must have been much older than this Synod ; for here their privileges are called ancient customs. Vide Johnson's Clergyman's Vade Mecum. * Hostiensis. The author here cited by Bishop Davenant is Henry de Suza, a celebrated Civilian and Canonist of the 13th century, of such re- pute as to have been called " the source and splendor of the Law." He 16 AN EXPOSITION OF ST. paul's Chap. i. ceded to the Roman Church, and to the Bishop of Rome, by the ancients; but not because of his being the ordinary Pastor of the whole Church, and armed with apostolic authority by right Divine, but on account of the sobriety, the consistency, and the distinguished learning of those who, in the earliest times, were set over that Church ; on account of the dignity of the city of Rome, which was the seat of empire ; and, lastly, as Gerson says, by the gracious and voluntary concession of other churches. Now let us sift a few arguments of our opponents. 1. Pellarmin, lib. 2, De Rom. Pont. cap. 12, says, Peter had the government of the whole church committed to him ; but some one ought to succeed therein ac supreme head by Divine right ; and this successor can be no other than the Pope. I answer, there is nothing solid in this argument. First, as it regards Peter, to whom they say the government of the whole church was committed when it was said to him alone, John xxi. 15 — 17, Feed my sheep. I confess, in his character of Apostle, the power of feeding the flock of Christ every where was given to Peter; but this was com- mon to him with the rest of the Apostles, to whom also it was said. Go, teach all nations, Matth. xxviii. 19. Secondly, we deny that successors were appointed in this apostolic power either to Peter or any one of the Apostles ; for not fresh Apostles, but Bishops, succeeded to Apostles. Thirdly, if we allow a successor to Peter in apostolic power, he will not be, by Divine authority, the Roman Pon- tiff; because no Divine authority appropriated the Roman See to Peter. Whence even Cusa* does not hesitate to was first created Archbishop of Embrun, and then Cardinal-Bishop of Ostiainl2C2; whence he derived the appellation of Ostiensis, or Hosti- ensis ; under which title he is frequently cited, and by Davenant in the lat- ter mode of orthography. • Cusa was a profound Lawyer and Divine, created a Cardinal by Pope Nicholas V. in 1448, and afterwards Bishop of Brixia. It is said that he was the author of a Refutation of the Koran, addressed to Pius IT. and highly esteemed as a very learned production. A treatise of his concerning " Learned Ignorance," in which he aimed to correct and reform the disor- ders and abuses which the Scholastic Divines had introduced into the Semi- Ver. 1. EPISTLE TO THE COLOSSIANS. 17 confess, that, if a Bishop of Treves should he chosen for the head of the Church, he would be more properly the successor of Peter than the Roman Bishop. 2. They argue, the Church is one body, and hath one head on earth besides Christ : but any other head on earth besides the Pope is assigned by no one ; therefore he is the head and sovereign of the whole Church. And that it has a head on earth, he (Bellarmin) proves from those words, 1 Cor. xii. 21. The head cannot sai/ to the feet I have no need of you; but Christ can say this ; therefore there is a head in the Church besides Christ. I answer; Although the Church be one body, and mili- tant here in earth, yet no necessity obliges us to confess any earthly head of the whole Church; because Christ, who is ascended into heaven, is also in the world by his Spirit, and quickens and rules the whole Church ; but he forms particular churches, and governs them by particular prelates and ministers. The plea, however, which he brings from the Scripture is futile and childish : for the Apostle means not by the head and the feet, the Pope and the Church; but by the head, any man in the church endowed with eminent gifts ; by the feet, any humble or inferior per- son. This will readily appear if w^e weigh the scope of the passage. For he is not cautioning Peter against lording it over the Church; but he is warning those who were distin- guished by spiritual gifts among the Corinthians, against despising their inferiors ; as Chrysostom, Ambrose, and Aquinas explain it.* naries, is slill extant. Yet this erudite man, notuithstancling the bold ad- mission also above made, in order to sustain the Papacy set uj) the notion of a running sense of Scripture, which might be suited to the various occasions of the Church, and adnpted to every next/ rite. Vide Dr. Wright's Sermon at Salter's Hall, in 1734 — 5, on " Scripture and Tradition." * Though the champions for the Papacy in former ages of comparative darkness might think to impose upon the ignorant and unwary by such "fu- tile and childish" modes, as even Bellarmin for want of better could employ in the plea here refuted ; yet in these days one would hardly imagine thev would have the effrontery to risk it. However, in 1810, a Homan Catholic Priest in Lancashire, sent forth two octavo volumes of " Sermons ;" and in one of them, in support of Papal Supremacy, revived an old gloss upon VOL, 1. C 18 AN EXPOSITION OF ST. PAUL's Chcip. i. 3. The Church would not be governed in the best way unless it were governed by one supreme spiritual head ; but Christ left the Church instituted and governed in the best manner ; therefore by one. I answer ; Christ alone is the spiritual Sovereign of the whole Church ; but to institute an earthly sovereign, on whose will the whole Church should depend, would be the worst mode of governing the Church ; because no mortal can discharge that office even moderately well. For how shall the Pope sitting in the Vatican, take care of the churches of the Indians or the Ethiopians ? But that Pon- tiff does not aim at the care of churches, but at empire. 4. The Church is always increasing, and it must in- crease until the Gospel be preached in all the world : but this cannot be done unless there be one chief president, on whom the apostolic charge and trouble of preserving the whole Church and of extending it, may devolve ; for no one ought to preach unless he be sent; and no particular Bishop can send beyond his own province. Scripture, much akin in fallacy and plausibility to the one above, but ma- naged with more ingenuity. For, with the most artful sophistry, carried on through two pages, he labours to prove that the words of our Lord to Peter, recorded John xxi. 15 — 17, " Feed my lamls ; feed my sheep,'''' were a commission to Peter, in the first place to govern the faithful intended by the lamls ; in the next, a jurisdiction over the pastors of the faithful, con- veyed in the words "Feerf my */(Cp^." The ccinsequence, he concludes is, that " since Christ gives Peter a superintendence over his whole flock, he confers upon him a jurisdiction distinct from that of the rest of the Apos- tles— a jurisdiction more enlarged than theirs — a jurisdiction reaching over the whole body of the Church, over the taught and the teachers, over the governed and the governors." So that, as the llev. Josejih Fletcher, in his excellent volume of " Lectures on the Principles and Institutions of the Iloman Catholic Religion," justly observes, " according to this arguing the ' lambs' mean the ' sheep,' and the ' sheep' mean the shepherds ! ! !" Tt is to be believed, that this is the general mode of Popish instruction. The recently published discourses of a neighbouring Priest, under every cau- tionary restraint, might be adduced as containing abundant evidence of the truth of the assertion ; and, more recently still, a distinguished Papal Orator, in the town where the Ti-anslator writes, was heard, in his ordinary pulpit exercises, labouring to establish his auditory in the belief of the doctrine of Transubstantiation, by attemjiting to prove, that it was the tmi- form ami universal belirf of the Christians of the. first four centuries of the Chris- tian era !! ! Ver.2. EPISTLE to the colossians. 19 I answer; To send preachers to infidel nations is not now the work of apostolic power, but of Christian charity. Every Bishop therefore in the vicinity of any heathen na- tion, may, from the duty of charity, either by himself, or by others, preach the Gospel to them ; and, if they should embrace the Christian faith, what is to hinder Bishops and ministers bein^ set over them (if they require it) legiti- mately ordained by any other Bishop? To extend the Church therefore there is no need of a new Apostle. We conclude, then, since the Pope of Rome is not im- mediately called by Christ — nor embued with Evangelical knowledge by direct and extraordinary inspiration of the Holy Spirit — nor endowed with universal power over the whole Church, he can by no mode of reasoning be styled an Apostle, or Apostolic Bishop* Ver. 2. To the saiuts and faithful brethren in Christ, which are at Colosse. In these words is contained the second part of the title, which we call the Inscription, in which the Apostle de- scribes both the place where they dwell, and the character- istics of those to whom the Epistle is sent : and this is entitled the superscription or inscription according to our custom, who are in the habit of inscribing these circum- • The grand point at issue between Rome and her opponenls, is the question of Infallibility : therefore, to the refutation of this from the ac- tual history and tendency of her doctrines, Mr. Garbett's " powerful and valuable work" (as it has been justly styled) the " Nullity of the Roman Faith" is directed, and contains in its pages a refutation of the main argu- ments of their most famous modern defence, Bishop Milner's " End of Controversy." Upon the whole Difficulties of their s^'Stem, it seems almost needless to refer to the well known volume of Mr. Faber in answer to the Bishop of Strasburg. For the recent attempts to remove the mass of crime that lies against their Church, Mr. Townsend's " Accusations of History" is quite sufficient. The present revival of this great Controversy, and the modern garb in which their advocates have cloaked the Papal tenets, have induced the Ti-anslator to refer the uninformed reader to works which ap- pear to him to meet more especially the existing state of the discussion; and the study of which will leave him void of excuse if he be entangled in the mazes of this never-slumbering and artful enemy. 20 AN EXPOSITION OF ST. PAUL'S Chap. i. stances on the back of our letters, as we have before re- marked. The persons saluted then have a threefold description ; First, from the place in which they live ; 2. From three es- pecial properties, holiness, jidditij, brotherhood ; 3. From the Author of all, viz. Christ Jesus: for they are saints in Christ, faithful in Christ, and brethren in Christ. Concerning the Colossians we have spoken already in the preface ; nor is it necessary to add more. This only we shall observe by the way, that although the Catholic Church can never wholly perish, yet each particular church may fall away from the true religion. This happened to these Colossians ; and to all the churches which Paul ho- noured with his Epistles : for either they were entirely swept away by Mahometan perfidy, or corrupted by some foul superstition. All boast about local succession, there- fore, is empty, unless a succession of true doctrine be likewise proved. Theij are not the children of saints, says Jerome, ivho hold the place of saints, but ihey who practise their deeds. Disease succeeds to health in the same per- son, darkness to light ; so, in the same land, superstition may succeed to Keligion, unbelief to faith. But let this suffice here. Saints.'] That is, sanctified by the laver of baptism. Whence, says the Apostle, 1 Cor. vi. 11, Ye aretvashed, ye are sanctified. But when the Apostle calls all baptised persons saints, he speaks according to the rule of charity, which directs us to presume good of every one, unless the contrary be shewn. And for the very best reason baptised persons are called saints. For saintship imports two things : First, cleansing from impurity : whence Isidore writes, That a saint is so called from tico words sanguine tinctum ; i. e. to be as it ivere tinged tvith blood .: because an- ciently they ivho wished to be purified, loere sprinkled with the blood of the sacrifice."^ Secondly, it denotes a special de- * Isidore: usually stiled Isidore Pelusiola, to distinguish him from two other eminent divines and writers of the same name, in the fourth and fifth centuries, lie was a distinguished disciple of Chrysostom, a Monk, and Ver,2. EPISTLE to the colossians. 21 dication to the Divine worship : whence we call not only men, but temples and vessels, holy; because thoy are set apart to sacred uses in the worship of God. In both these respects, a baptised Christian is rightly called a saint. For, first, he is in baptism cleansed from original cor- ruption, and the imputation of all sins. Whence it is called, in Titus iii. 5, the laver of regeneration. And in Acts ii. 38, it is said. Be baptised every one of you for the remission of sins. Hence also that saying of Nazianzen, The water cleanses the body visibly ; the Spirit accompanying it also invisibly cleanses the soul. Hence also that ancient cus- tom of putting white robes upon baptised persons; by ■which ceremony they signified the purification of their souls effected by virtue of holy baptism, as Lactantius ex- presses in that line, De Pascha v. 93, Fulgentes animas vestis quoque Candida signal : Likeivise the white raiment betokens their resplendent souls. Neither does this purification consist alone in the wash- ing away of sins, but in the combined infusion of spiritual graces ; of which subject Parisiensis elegantly writes,* Like as a royal treasurer gives the gifts promised by the king to him who produces the royal signet ; so the Holy Spirit, the Priest of Damieta, anciently called Pelusium, in Egypt. He left 2012 let- ters, said to be written in a very superior style, on Scripture doctrine, dis- cipline, and morals. ]Moslieim commends him as avoiding the allegorical mode of interpretation, so prevalent in that age ; and asserts that his epis- tles discover more piety, genius, erudition, and wisdom, than are to be found in the voluminous productions of many other writers. An edition of his letters in Greek and Latin, in folio, was published at Paris, 1G38. Might he not have had in view, in the above remark, the rite of ceremonial cleansing under the Law, as dwelt upon in Heb. ix. 12 — 22? " The person here quoted under the epithet ' Parisiensis,' was AVilliam of Auverne, created Bishop of Paris in 1228. He was one of the most learned schoolmen of his time ; being eminently skilled in theology, philoso- phy, and mathematics ; he was also distinguished for his piety ; and was more- over perhaps the most useful writer of the thirteenth century ; for whilst his contemporaries were occupied in verbal quibblings and metaphysical intrica- cies, his works were directed to the promotion of practical godliness, the least understood of all sciences in that age of erudite ignorance and theolo- gical wrangling. 22 AN EXPOSITION OF ST. paul's Chap. i. dispeiiser of spiritual gifts, imparts spiritual graces to those 2vhom he beholds heaung the sign of holy baptism. Peter promises this to the baptised. Acts ii. 38, Be baptised evert/ one of you in the name of Christ, and ye shall receive THE GIFT OF THE HoLY Ghost. And this is the first reason why Paul calls baptised persons saints. Secondly, they are called saints, because in baptism they are in an especial manner dedicated to the service of God. For in baptism a covenant is entered into with God. He receives us under his protection; we acknowledge him for our Lord, and renounce all other lords, viz. the world, the flesh, and the devil. We are therefore, as it were, certain consecrated vessels, set apart from profane uses to the sacred service of God. In this respect Nazianzen calls baptism, the covenant of a more holy life with God; and Peter, 1 Epis. iii. 21, the answer (s'^spuTYif/.a.) of a good con- science towards God. From the consideration of this characteristic many in- ferences might be deduced ; we shall deduce three. 1. Whereas the Apostle calls not this or that good man, but the Colossians promiscuously, saints, as many as put on Christ by baptism ; hence we learn, that we must think and speak well of all who profess religion, unless by clear and manifest deeds they shew themselves to be un- godly and hypocrites. For the Apostles always, when they descend to particular men or churches, presume every Christian to be elect, sanctified, justified, and in the way of being glorified, until he himself shall have proved him- self to be wicked or an apostate. So Paul writing to the Corinthians affirms indiscriminately concerning them. Ye are washed, ye are sanctified, ye are justified, 1 Cor. vi. 11. For as in those things which relate to faith, we must speak and think according to Scripture, which is a certain and infallible rule : so, in other things which relate to charity, it is sufficient to think and to speak according to the pro- bability of appearances. This rule may deceive ; yet not by any fault or hazard of him who thought better of ano- ther than he truly deserved, but rather of that hypocrite, Ver.2. EPISTLE to the colossians. 23 who was a different and much worse man than he appeared or seemed to be.* Secondly, Whereas all of us who have been baptised are called sai/its, we are admonished of our duty, which is to SERVE God in holiness and righteousness all THE days of our LIFE. For if we are without the life of saints, the name of saints will profit us nothing. The participation of names or titles, says Tertullian, determines not the real state of things. Although therefore hypocrites may be classed under the same denomination with true saints, yet they shall not receive the same rewards from Him who searches hearts. Lastly, Whereas we are called saints because we have been consecrated to the service of God in baptism, it plainly follows, that every Christian who serves the devil, the flesh, or the world, is guilty of sacrilege ; for he per- verts vessels consecrated to God, i. e. his body and his mind, to profane, nay to devilish uses. Well spake the Orator, It is established by the common law of nations, that mortals may not appropriate to their use that which is co?ise- crated to the service of the immortal gods. But how much • How different Roman Catholic principles are to this rule of Christianity- let the following fact determine, taken from Gauntlet's preface to his " Lec- tures on the Apocalypse." Speaking of the prevailing sentiments of Papists in regard to Protestants, he says: " Some years ago I was in the habit of frequent intercourse with several emigrant French priests. In my conver- sation with one of them, who subsequently held an eminent situation in a lloman Catholic College, our discourse turned on the salvability of indivi- duals without the pale of the Romish Church. My opponent, for such in this point he was, strenuously argued on the negative side of the question. In order to bring his views to a practical bearing, and to try how far per- sonal feelings might be a barrier to his creed, I remarked, ' Then you con- sign me among the other heretics to eternal damnation ?' The substance of the firm and consistent reply was, ' I can make no exceptions; there is no salvation out of the Catholic Church.'' My antagonist, it will be seen, was a genuine son of Rome — a true Papist, who was neither afraid nor ashamed to maintain the doctrine of that anti-catholic and anti-christian Church, of which he was a consistent and zealous minister." Doubtless instances of an opposite character and sentiment exist, and the Translator could give some; but they are rare ; and, as IMr. Gauntlet well observes, those who take more becoming views of the subject dissent in an essential ])oint from the infallible Church: they are not true Papists. 24"" AN EXPOSITION OF ST. paul's Chaji. i. more shameful and abominable is it, that the devil should be allowed to take for his use a Christian, holy, and dedi- cated to God by baptism.* So much concerning the first property. Faithful.] This is the second property wherewith the Apostle dignifies the Colossians. Some would have this title to be an explanation of the former ; as though the Apostle had said. We, by the law of charity, judge all Christians holy ; but they alone are accounted saints before God who are truly faithful: For God purifies the hearts of men hij faith. Acts xv, 9. For although the sacraments are not only signs representing, but also offering grace,t yet unbelief spurns and repels the grace offered by God. Hence that very remarkable saying of Augustine, Whence is there so much virtue in the water, that it should hut touch the body, and cleanse the heart, except by the icord making it so ; not because it is spoken, but because it is believed ? And Tertullian reproves those who think that the ungodly and unbelievers are made partakers of the grace offered in the sacraments : Certain persons, says he, so think, as though God were bound to perform even to the unworthy ivhat he hath * The Translator would here take occasion to recommend most earnestly to every reader who should not have seen it, whether an enquirer or a con- troversialist on the subject under treatment, the speedy and cai-eful perusal of a work by the Rev. H. Budd, entitled, " Infant Baptism the means of National lleformation." If duly weighed it is a volume pre-eminently cal- culated to settle disputation on the question, or, as the Author states his design, in the opening of the first letter, " to compose our differences ;" but especially is it adapted to lead to practical and beneficial results of a na- ture highly to be prized and desired in the jjresent age. Whilst his pen is thus occupied, the writer would also beg leave to commend in a similar manner to general perusal, three volumes of " Essays on the Liturgy and Collects" of our Church, by the Rev. T. T. Biddulph, as suitably display- ing the principles avowed by every baptized Churchman, and enforcing the correspondent character and conduct that should, as a consequence, be maintained and exhibited by all such. Indeed, for sterling divinity, and Christian learning, and for all the purposes of the Christian life and expe- rience, as well as for admirable practical illustration of the most important parts of our invaluable Liturgy, those Essays cannot be equalled, whilst they are written in a fervid and most elegant style. •f " Non sunt tantum repnesentativa signa, sed etiam exhibitativa." Ver. 2. EPISTLE to the colossians. 25 promised, and they make his liherality to be compulsory. But God ivatches over his treasury, nor suffers the unworthy to steal in. Others hy faithful, understand those who persevere in faith received. For it is very probable that some were drawn away from evangelical doctrine by those who, in the place of the Gospel, obtruded philosophical speculations and Jewish ceremonies. By this term therefore he both com- mends those who remained stedfast in the true doctrine of faith, and obliquely rebukes others, who, following those new teachers, turned aside from the faith of the Gospel to errors and superstitions; and he points them out as un- worthy his salutation. Therefore to be initiated into the Christian profession by baptism avails nothing unless there be a stedfast continuance in the same. Notfailh received, but faith retained, quickens, says Cyprian, Epist. lib. epist. 5.* * Epist. xiii. p. 29, edit. Oxon. 1C28, or Epist. vi. p. 11, edit. Paris, 1726. Cyprian could with peculiar propriety and emphasis deliver such a principle as the above, since, during the seventy of the persecution under Decius, about the years 249 and 250, he had witnessed and proved the results of a mere profession of the faith, and the effects of its abiding influence in the heart. He too had experienced in himself all its power, and at last died a martyr to his stedfaslness in the succeeding persecution under Valerian and Galli- enus. His parents were heathens, and he himself had continued such to an advanced period in life. His conversion was brought about by one Cceci- lius, a priest of the Church of Carthage, whose name he afterwards took ; and who entertained so high an opinion of Cyprian's character as to commit to him the care of his family at his death. Cyprian had often employed his rhetoric (of which science he had been long an able teacher) in defence of Paganism ; but on his conversion, as a proof of his sincerity, he composed a treatise entitled " De Gratia Dei," which he addressed to Donatus : he next composed a piece, " De Idolorum Vanitate." His behaviour both be- fore and after his baptism was so highly pleasing to the Bishop of Carthage, that he very soon ordained him a priest, when he consigned over all his goods to the poor, and gave himself wholly to divine things. The Bishop dying the year after, none was judged so proper to succeed him as Cyprian. Compelled soon afterwards to flee from Carthage, to avoid the fury of the persecutors whom Decius had let loose, and whose cry was " Cyprian to the lions," he wrote in the place of his retreat, pious and instructive letters to his flock, and also to the Libellatici, or those pusillanimous Christians, who procured certificates of the heathen magistrates to shew that they had 26 AN EXPOSITION OF ST. paul's Chap. i. Brethien.l The Colossians, and so indeed all Christians and faithful are called brethren for many reasons : First, on account of their profession of one Religion, and the worship of one and the same God. For Scripture calls all those brethren who profess the same Religion. So Deut. xviii. 20, Let not the king's heart be lifted up against his brethren^ and Matth. xxiii. 8, Be not ye called Rabbi ; for one is your Master, and all ye are brethren. Secondly, faithful and godly men are called brethren, because of the fraternal affection and love which ever flourishes among them. This fraternal charity the Apostles every where in- culcate. Thus Rom. xii. 10, Be hindly ajfectioned one to another with brotherly love. This brotherly love Tertullian calls, the jewel of the Christian, name : for true love is the heritage of Christians. Thirdly, we are called brethren, because we have one and the same father, i. e. God, For all the godly are by regeneration and adoption children of God himself, and thenceforward brethren with one another. He gave them power to become the sons of God, John i. 12. Lastly, we are called brethren, because we are grafted into the same mystical body of Christ, and are quickened by one and the same Spirit. As therefore they are brethren naturally, who have derived natural life and descent from the same parents ; so they are brethren spiritually who de- rive their spiritual life and origin from the same principles. Hence we are taught how great ought to be the concord among Christians ; how far they ought to be removed from hatred and envy ; how wicked it is to rejoice in the evil or complied with the Emperor's order, in sacrificing to idols. At his return to Carthage, he held several Councils for the correction of evils which the persecution had introduced, for settling the course to be pursued towards such as professed repentance, and for the due regulation of the Church. But ere long he fell a sacrifice to that fidelity with which he retained and laboured to commend the faith of the Gospel, being beheaded in the perse- cution in 258. How important, then, does the principle adduced by our Expositor, from him, appear, in considering the life and the times of C^^- prian ! Should such periods for '' the trial of the faith" of professors now arise, how many I.ibellatici would soon be discovered ! It is a matter of serious inquiry how many Cyprians would be found to exhibit, as well as enforce, the quickcniug ellicacy of faith, and a stedfast adherence to it ? Ver.2. EPISTLE to the colossians. 27 disgrace of another; and various lessons of the same kind. For among brethren there ought to be a common feeling of- fear, joy, grief. They ought not to raise themselves upon each other's rjiin, nor by the fall of one to seek their own elevation.^ In Christ Jesus.'] The Apostle has dignified the Colos- sians with the brilliant titles of holiness, fdelity, brother- hood : now he shews from whence they obtained these so eminent endowments, viz. from Jesus Christ, the author and giver of them all. First, as to our holiness : we are rightly called saints in Christ Jesus, because only by the Spirit of Christ, and by virtue of his blood, are we cleansed from our sins, and sanctified in the sacrament of baptism. The water repre- sents externally the pledge of grace ; but the Spirit inter- nally works the works of grace, August. Epist. And upon Psalm Ixxxvi. Preserve my soul for I am holy, the same Father says. If thou shalt say that thou art holy of thyself, thou art proud ; Again, being a believer in Christ, and a member of Christ, if thou shalt not acknowledge thyself to be holy thou art Jingrateful.- Say unto God, I am holy, for Thou hast sanctified me. Moreover we are called saints in Christ, because not only does he effect our sanctification, but by a gratuitous imputation he communicates to us his righ- teousness and perfect holiness, Phil. iii. 9. Secondly, we are also called yi/iVA/i// in Christ Jesus ; as well because true faith always looks to Christ Jesus, and acknowledges him the only Mediator and Saviour of the human race, as because that Christ by his Spirit works in us both our holiness and our faith. Lastly, as to our brotherhood ; we are also called bie- thre7i in Christ Jesus. For whether we be called brethren on account of our agreement in faith and religion, Christ is the only Teacher of the Christian faith and of religion ; or on account of brotherly affection, Christ hath shed abroad this love in our hearts ; or on account of God being the common Parent of us all, we are adopted through Christ " De alterius ruina attolli, ct prostrato superscendere hand oportet,- Tertull. Ue pa3nit. cap. 10. 28 AN EXPOSITION OF ST. paul's Chap. \. and in Christ among the children of God ; or, lastly, on account of our being grafted into one mystical body ; Christ is the Head of this body. Hence we learn, that there is no sanctity, or faith, or brotherhood of any avail to salvation, unless it be ground- ed in Christ. For Jews, Mahometans, Heretics, have a certain sanctity of their own, a faith of their own, and also a brotherhood of their own : but all these they have apart from Christ. A Jew wishes to be sanctified ; but by the rites of Moses, not by the blood of Christ. A Mahometan wishes to be accounted faithful ; yet not in Christ, but the most wicked impostor Mahomet. A Papist wishes to be a brother ; but a Fraciscan, a Dominican, and any thing rather than a Christian brother ; which name among them is base in comparison with those novel fraternities. And thus far as to the Inscription. Here the Translator must be permitted to observe, if such be the doctrine of the Gospel, as hath been thus shewn by our Expositor — if such the obligations entailed and required by Baptism, and by our taking upon us the Christian name through that sacramental rite; then, from what have we fallen in the last century ? What have mul- titudes in this Christian country been doing; in reviling the saints of God and pouring contempt upon that holy Name ; plunging into all the pomps and vanities they pledged themselves to renounce ; abandoning their first principles and plainest duties; breaking the unity of the household of faith ; neglecting the service of God ; and so, bringing into contempt the Religion to which they had sworn subjection, and which they ought to have cherished, adorned, and promoted to the utmost of their power ! And if these things have constituted the national guilt of this Country, can any wonder that God should have permitted us to be subjected to our enemies, and exposed again to the influence, and perhaps, the domination of Infidelity Ver.2. EPISTLE to the colossians. 29 We come now to the latter half of the second verse. Grace be tvith you and peace from God our Father, and from the Lord Jesus Christ. In these words is contained the third part of the title, which we call the Salutation; wherein two things are to be remarked : the blessings which the Apostle desires for the Colossians ; vh. grace and peace ; and the authors of these blessings, God the Father and Ch?ist, Grace be with you.'] In the first place we may make this general remark, that the Apostles changed or rather am- plified the ancient salutation of the Hebrews. For their usual salutation was. Peace be to thee : but after the mystery of human redemption was revealed, in which God opened the fountain of grace to mankind, they also added grace. And these two blessings are thus united for the best possi- ble reason. For grace is introductory good; peace is final good : he therefore who wishes these two blessings to any one, includes also every intermediate benefit. But let us consider them separately. The term grace denotes three things : First, the gratui- tous act of the Divine will accepting man in Christ, and mercifully pardoning his sins. This is the primary mean- ing of this word, which the Apostle every where enforces. By grace are ye saved, Ephes, ii. 5. Being justifiedjreely by his grace, Rom. iii. 24. This gratuitous love of God is the Jirst gift, says Altissiodorensis, in lohich all other gifts are bestowed. Aquinas acknowledges this grace of acceptation, Quaest. disp. de grat. art. 1. Secondly, under this term grace the Apostle comprises all those habitual gifts which God infuses for the sanctification of the soul. So faith, love, and all virtues and salutary endowments are called graces. The words of the Apostle in Ephes. iv. 7. have this sense : To every one of us is given grace according to the mea- sure of the gift of Christ. The Papists acknowledge this inherent grace almost exclusively ; and in the mean time think too lightly of that accepting grace which is the fountain and well-spring of it. Lastly, grace denotes the 30 AN EXPOSITION OF ST. paul's Chap. i. actual assistance of God, whereby the regenerate, after having received habitual grace, are strengthened to per- form good vi^orks, and to persevere in faith and godliness. For to man renew^ed and sanctified by grace, the daily aid of God is still necessary for every single act. When there- fore the Apostle wishes grace to the Colossians, he desires for them the gratuitous favour of God, the habitual gifts of sanctification, and the unceasing actual assistance of God. The union of all these is necessary : inherent grace is not given unless the grace of acceptance has preceded it ; neither being given is it available to the production of fruits, unless also the efficacious help of God follow and accompany it through every individual action. And peace.'] The Hebrews used this expression as we use the expression health or joy: it signifies a state of things prosperous, and flowing according to our wish, marked by no calamities either public or private. So Gen. xliii. 27, Is there peace to your father 1 or, as we render it, /s your father welll According to Tremellius,* h he doing prosperously ? And in Psalm cxxii. 6, Vray ye for the peace of Jerusalem (i. e. Ask for those things which pertain thereto). But with the Apostles it is used in a more exten- sive sense, and comprehends, in a more especial manner, spiritual joy and prosperity. Therefore under this term peace Paul, in the first place, desires for them internal peace, or peace of conscience, which arises from the grace of God accepting us for Christ's sake: hence said Christ, John xiv. 27, My peace 1 give unto you ; and the Apostle, Rom. v. 1, Being justifed hij faith we have peace with God. This is ihsit peace which passeth all understanding, and it for- * Tremellius: — A learned Jew of the sixteenth century; a native of Ferrara, in Italy ; first converted to Christianity in the Church of Rome, and afterwards to the Protestant Religion, and some time settled in Cam- bridge as Professor of Hebrew ; but driven again to the Continent on the predominance of the Roman Catholic party upon the accession of Mary. He is celebrated for a Translation of the Bible, simple and perspicuous, and closely adhering to the Hebrew, published first in 1575, and again, with corrections, in 1587. It vvas very popular with the Reformed Divines Vide " Home's Introduction," &c. vol. ii. under the head " Modern Latin Versions." Ver.2. EPISTLE to the colossians. 31 tifies and guards the heart of a good man as with a military garrison ; so Phil. iv. 7, (ppoupyiau taj uap^iag vfxuv, it shall keep yoitr hearts. Secondly, as Jerome explains it, he wishes them bro- therly peace ; for so he means in that passage, Pacem rum- pentes gratiam excludunt — breaking peace they exclude grace. And this peace is both a great and desirable good, and very frequently celebrated by the Apostles, and acknow- ledged as the special gift of God ; whence it is said, 1 Cor. xiv. 33, He is the God of peace and not of confusion, and elsewhere (2 Cor. xiii. 11), the God of peace arid love. The seeds of schism had been scattered abroad ; there was need therefore of peace. Lastly, he wishes also that external peace, viz. the well- being of (he Colossian Church, and of all the individuals in it ; but yet only so far as it does not militate against their spiritual good : for sometimes it conduces more to the welfare of the faithful that they be afflicted than that they enjoy external peace and tranquillity. This is the sum of the apostolic wish : from whence we may gather many things worthy of observation. From the order itself we are taught three things : 1. Inasmuch as he places grace before peace, he teaches us that this is first of all to be desired, that we may have God propitious. If he be hostile, even blessings will be turned into a curse. 2. He teaches besides, that true peace cannot belong except to those only who are in favour with God. There is no peace to the wicked, i. e. to the man not reconciled by Christ. 3. Lastly ; from the very order in which these benefits ere placed, he shews that all good things which fall to the lot of the godly, are as it were streams from this fountain of divine grace. From the thing itself desired; 4. Paul shews us by his own example the duty of every minister of the Gospel ; which is, not only to preach grace and peace to his people, but from their inmost souls to 32 AN EXPOSITION OF ST. paul's Chap. i. intreat and implore the same from God by incessant prayer: neither is sufficient of itself. 5. He reproves the folly of this world, in which almost all wish for themselves and their friends, health, riches, and honours ; but grace, peace, and other spiritual good things, they neither regard, nor think of. But Christ com- mands us to seek first the kingdom of God, Matt. vi. 33. 6. He comforts the godly and faithful by shewing them that the grace of God, and the peace of (iod thei/ always possess; in comparison of which good things whatsoever fall to the wicked are filth and refuse — aKv^aXa. A God appeased, says Bernard, tranquillizes all things, and to behold him at peace is to be ourselves at peace. Bernard, in Cant. 33.* And so far as to the blessings desired. We shall now speak of the Authors of them, whom the Apostle desig- nates in these words following, F)-om God our Father and from the Lord Jesus Christ. In which words he points out both the fountain and the channel of all grace, and he describes both by their rela- tion to us : From God our Father.'] The fountain of grace is God • This Bernard is termed the last of the Fathers of the Church ; he was a Monk of the Cistertian order, and Abbot of Clairval, born in 1091, and who died in 1153; after having acquired the greatest authority in the Church of any person in his time, even surpassing that of the Pope him- self. " No emergency of importance in Religion occurred in which he was not consulted as an oracle ; his free censures were received with awe and reverence in the remotest parts of Europe ; and his example rendered the new order of the Cistertians so popular, that he lived to see the foundation of one hundred and sixty Convents, which acknowledged him as their se- cond head." He was equally distinguished in his controversies against va- rious heresiarchs, and especially the famous Abelard, and by his successful encouragement of the second Crusade ; for " through his commanding elo- quence he put in motion princes, nobles, and people throughout the Euro- pean Continent," and descended to the grave followed by the title of ' The Great St. Bernard.' Such sentiments, however, as those quoted from his writings by our Expositor constitute his truest greatness, and these, it seems, abound in his works, often republished in 2 vols, folio : the Paris edition of ICOO being esteemed the best. Ver.2. EPISTLE to the golossians. 33 himself. For if by grace we understand the gratuitous love of God towards us, this love flows immediately from the Divine will, is not called forth by human merit : Hence says God, Jerem. xxxi. 3, I have loved thee with an ever/ast* ing love ; therefore with loving-kindness have I drawn thee. And most divinely does Bernard speak, in Cant. Serm. 59, And God loveth : not that he derives this from any other source, but from himself the fountain of love ; and therefore his love is the more intense, not so much because He hath love, as because he is himself love. I John iv. 16. The love of God does not find us worthy, but makes us worthy of his love. — If we understand by grace the habitual gifts of ho- liness, it is manifest all these emanate from God alone to our souls. Everjf good gift and every perfect gift is from above, and cometh doivn from the Father of lights, James i. 17 ; which the Schoolmen shew by many reasonings ; viz. That nothing can be a physically operating cause in the production of grace but God alone. 1. The infusion or the production of grace is analogous to the manner of cre- ation ; inasmuch as it neither has any innate cause in the subject in which it acts, nor any materials by whose capa- bilities it might be educed by a natural agent: it is there- fore of God alone, who out of nothing made all things, to infuse and impress grace: God icill give grace and glory, Ps. Ixxxiv. 12. 2. Grace arises out of the supernatural participation of God ; but it is the work of the divine goodness only to communicate himself in this gratuitous manner to his creature. 3. Grace is not imprinted on the soul, unless by that cause which is able to work immediately in the soul itself; but it is the privilege of God alone to be able to glide into the human soul, and to change and incline it by internal operation : Therefore God is the fountain of grace. Hence the error of Thomas,* with Bellarmin and his other follow- • Thomas Aquinas, noticed by our Author sometimes under the one name and sometimes under the other, was born at Aquino, in Italy, in 1224. The number of his woi-ks is prodigious, amounting to seventeen vo- lumes folio ; though he died as early as the age of 50. He is stiled " The VOL I. D 34 AN EXPOSITION OF ST. paul's Chap. \. ers appears evident, who attribute to external sacraments a physical causation of grace. Our Father.'] God, as God, as Creator, wills good to all his creatures, but not all good. For he wills the com- munication of the good things of nature not only to wick- ed men, but to the very brutes ; because he bestows them as the Author of nature : but the good things of saving grace he communicates to his children alone ; because these he dispenses as the Father of mercy. And for this reason the Apostle added Our Father. On this account the Saviour when he prescribed a form of prayer, taught us to invoke Our Father ; because there is no hope of ob- taining the good things of grace unless we are adopted among his children. And from this paternity of God he Angelical Doctor;" and his authority among the Schoolmen was almost de- cisive in Theology. Like our own Hooker he was little less eminent for his self-denying humility, than for his wide erudition and deep I'easoning pow- ers. It is said that when Pope Clement IV. shewed him a vast heap of wealth, observing, ' You see the Church cannot now say. Silver and gold have I none ;' ' True,' replied the great Schoolman, ' neither can she now say to the sick. Take up thy bed and walk.' — Though, like other fallible men, and especially voluminous writers, he is sometimes found in error, yet Pi'otestant Divines and Scholars have done justice to the vast attainments of this wonderful man. Our Expositor frequently quotes him as authority in points of importance. Dean Philpotts says, " I do not affect to be deeply versed in his writings ; but I have read enough of them to bear testimony to the uncommon vigour and astonishing acuteness of iiis mind." (Letters to Charles Butler, Esq.) And Mr. Southey speaks of him, as " a man whose extraordinary powers of mind few persons are competent to appre- ciate." (Vindicise Ecc. Aug.) As calculated in an especial manner to stamp the character of the man, and as a hint to those who forget that, Bene or&sse est bene studuisse, it may not be improper to insert here, The Prayer of Thomas Aquinas before commencing study : — " Ineffably wise and merciful Creator ! illustrious Source of all things ! true Fountain of light and wisdom ! Vouciisafe to infuse into my under- standing some ray of Thy brightness ; thereby removing that two-fold darkness under which I was born, the darkness of sin and ignorance. Thou, that makest the tongues of infants eloquent, instruct, I pray Thee, my tongue likewise : and pour upon my lips the grace of Thy benediction. Give me quickness to comprehend, and memory to retain : Give me a faci- lity in expounding, an aptitude in learning, and a copious eloquence in speaking. Prepare my entrance into knowledge ; direct me in my pursuits, and render the issue of them complete : through Jesus Christ our Lord. Amen." Ver. 2. EPISTLE to the colossians. 35 concludes, whatever good is necessary to the pious shall be bestowed upon them by God ; How much more shall your Fat Iter who is in heaven give good things to them that ask him ? Matth. ,vii. 11. — Let these things suffice concerning the fountain of grace, viz. God. And from the Lord Jesus Christ.'] The Apostle here points out the channel of grace, viz. Jesus Christ, the Mediator between God and men. God the Father himself is the fountain of grace ; but he chooses that it should be de- rived to men through and for the sake of his Son : For as by the first Adam sin is derived to those who, after the flesh, are descended from him ; so by the second Adam, viz. Christ, grace is derived to those who are spiritually regenerate. Therefore Christ is said to convey grace to his people, either by the efficacy of his operation — or the benefit of his intercession — or the merit of his passion. As he is the Head of the Church, it is his peculiar office effectually to quicken his members, and to communicate grace, i. e. spiritual life and motion to them. Being a Priest, he prays and intercedes for this grace. Having offered himself a sacrifice acceptable to God, he merito- riously acquired the favour and grace of God for the Church. Hence it is that in the Holy Scriptures all grace and spiritual blessedness is set forth as given to us in Christ : as in Ephes. i. 3, 4, Blessed be the God and Father of our Lord Jesus Christy who hath blessed us with all spiri- tual blessings in heavenly places in Christ : according as he hath chosen us in him before the foundation of the ivorld, that we should be holy and icithout blame before him in love : iv. 16, Fi-om ivhom the whole body Jitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body tmto the edifying of itsef in love ; John i. 16, For of his fulness have all we received and grace for grace. The Lord.] Christ is designated by the relation which he bears to us ; for he is Lord of us, and indeed of all creatures. And this title belongs not only to the divine nature, but also to his assumed nature : For God the D 2 36 AN EXPOSITION OF ST. PAULAS Chap. \. Father would have all things to he subject unto him ; and made him to sit above all poivers, Ephes. i. 20, 21, and Heb. ii. 8, He put all things under him. But he is the Lord of the godly, not only by right of Sonship, but also by right of redemption and deliverance. Ye see whence grace flows to us. From God our Father, through our Lord Jesus Christ. Hence observe 1. They who are estranged from God through obstinate perseverance in sin, are destitute of quickening grace ; and, if we speak of spiritual life, they are dead carcases, not men. For as a man who turns himself away from the gun, deprives himself of light and heat; so he who turns himself from God through sin, deprives himself of the in- fluence of saving grace : for grace is from God. 2. They who are not adopted children,^ assuredly cannot either ask or expect any grace from God. In order there- fore that we may approach the throne of grace with the assurance of faith, God must be intreated that He tvould send the Spirit of adoption into our hearts, whereby we may cri/ unlo him, Abba, Father. For this grace is not simply from God, but from God the Father. 3. Let him who seeks grace implore neither the saints, nor even the blessed mother of Christ; but ask it from the Father in the name of Christ his Son : for that which the Son requires, who is the medium of grace, is easily ob- tained. Therefore the Papists err, who say that no grace comes from heaven to earth without ])assing through the hands of Mary. 4. Since Christ is our Lord, let us conduct ourselves as good and faithful servants. It is the duty of servants to frame their life and manners according to the will of their master; diligently to discharge the duty assigned them by their master; to form no friendships with the enemies of their master ; if they err humbly to submit themselves to their master ; and innumerable other things of the like na- ture ; which, so long as we neglect, we deny that Christ is our master not by our lips, but by our lives. And thus far we have unfolded the apostolic salutation. From the consideration of which arises an important con- Ver. 2. EPISTLE to the colossians. 37 troversy between us and the Papists, which we shall briefly touch upon. The Apostle, as you have heard, desires for the faithful grace and peace from God, and from the Lord Jesws GAns^ ; i. e. gratuitous acceptance for Christ's sake, adoption among the children of God, and assurance of the remission of sins : Hence it is enquired Whether the faith- ful can or cannot assuredly determine with themselves that they are in favour with God, and that their sins are remit- ted them for Christ's sake, in whom they have believed ? Our opinion is that every faithful and truly justified man may, and ought, infallibly to believe,* that his sins are remitted to him as an individual, and that God is recon- ciled to him; i. e. that he hath this grace and peace, which the Apostle desired for the Colossians. The opinion of the Papists is. That they who are truly justified and in favour with God, yet neither can nor ought to believe that they are reconciled to God and justified ; but to hope and conjecture only that they are in a state of grace, and have obtained remission. We establish our opinion by these arguments : 1. From the nature of faith. He who is endued with true faith sees, by the very light of that faith kindled in his heart through the Holy Spirit, that he believes in Christ, and is justified by faith : but he who sees this, at the same time is able to conclude that he is in favour with God, and that his sins are remitted him. For Scripture plainly states. Being justified bi/ faith we have peace, Rom. v. 1 . He that believeth on the Son hath everlasting life, John iii, 16 and 36. Therefore the whole difficulty lies in this. To shew that a believer is authorised to say, not from conjecture and opin- ion, but from conviction, I believe in Christ. This is proved from Augustine, De Trin. xiii. 1, That luhich we are commanded to believe we are not able to see ; yet faith itself when it is wrought in us, ive knoio to be in us. So Thomas, Whosoever hath knowledge or faith, is sure that he hath it ; * An expression corresponding to this opinion in one of the Collects of cur Church is " perfectly and without all doubt." Vide Collect for Saint Thomas's day, a striking and godly prayer, that, as Churchmen, it may be even so with us. 38 AN EXPOSITION OF ST. PAUL's CViOp. i. became it is of the nature of faitli, that a nifin should be cer- tain of those things of which he hath faith To which pur- pose also Cajetan thus writes, Bij the certainty of faith anif one knoivs that he hath the gift of faith i) fused into him, and he believes this, as he believes other things which he does believe, as for instance, the incarnation of Christ, &c. Durandus* also writes. He that hath faith is as certain that he hath it, as he is certain of ani/ thing else : For, believing, he experiences that he believes. Lib. iii. dist. 23. qu. 7. Thomas alleges this reason ; Because evert/ state of the intellect itself is the proximate cause of its own recognition, since its very essence exists in the mind.-f It may be confirmed by many testimo- * Duraiidus : one of the most learned Lawyers of his time, who flou- rished in the thirteenth century, and whom Davenant often quotes. He was a pupil of tlie celebrated Henry de Suza, after quitting whom, and taking his Doctor's degree, he taught Canon law at Bologna and Modena, and published a famous work entitled " Speculum Juris," which gained him the surname of " Speculator." Being introduced by his former Tutor, now Cardinal-Bishop of Ostia, at the Court of Rome, he was employed by Clement IV. and four succeeding Pontiffs, in imjiortant and honourable charges. Among other posts of distinction assigned him, he was made Master of the sacred palace. The person holding this office was " a kind of Domestic Chaplain, or preacher of the Pope." A part of his jurisdic- tion in this capacity " referred to the printing of books, and the power of prohibiting them." Of this office Mr. Mendham has given a full and in- teresting account in his valuable work on the " Literary Policy of the Church of Rome," Ch. i. pp. 11 — 13. In the progress of his preferments and honours, Durandus was created Bishop of ]Mende, and emjiloyed as Legate to Gregory at the Council of Lyons. Being recalled to Rome, he was afterwards created Marquis of Ancona, and then Count of Romagna, which provinces he governed during the tumults of the Guelph and Ghibel- line factions. The " Rationale Divinorum Officiorum" is, however, the best known of his works, and has been the most frequently reprinted. It is a detailed view of the rites and worship of the Roman Church, and con- tains a competent portion of fable. He died at Rome in 129G. -|- On account of its ambiguity and the difficulty of translating this pas- sage, the original extract is here adduced : " Quia omnis habitus intellec- tivae partis, ex hoc quod per essentiam suam in niente consislit, est princi- pium proximum suae cognitionis." Rccognilion seems to the Translator to be the sense of " cognitio" in this place, as including the mind's assent and confession of its own perceptions. In the verses subjoined 1 Cor. ii. 12, and 2 Cor. xiii. 5, we may observe the nicety of the Apostle's expression ; in the first si^co'fAfv, simple perception ; and in the second eTTiyimaKeTE, the acknowledgment of this perception. Ver.2. EPISTLE to the colossians. 39 monies of Scripture, that the regenerate know that they are born again of the Spirit, and the faithful know them- selves to be the faithful: Thus 1 Cor. xi. 12, We have re- ceived the Spirit ivhich is of God, that ive may know the things ivhich are given us of God ; 2 Cor. xiii. 5, Know ye not that Christ is in you except ye he reprobates ? 1 John iv. 13, We know that we abide in him, and he in us, because he hath given us of his Spirit. For faith, as light, not only- makes other things, but itself visible. 2. From the nature of the promises. The promises of gospel grace and the remission of sins, through the re- conciliation of Christ, are to be so believed by us as to afford firm and solid consolation : but unless I in particu- lar believe that I am reconciled, and that I am absolved . from sins, they cannot yield this consolation. The former is evident, because the very end of gospel grace and of the divine promises is, that ive may have strong consolation, Heb. vi. 18. But that general faith of the Papists, that every one who believes truly and lives piously, hath remis- sion of sins; or that conditional faith, I, if I am faithful, am in the grace of God, does not yield strong consolation, because it may consist with despair. It is necessary, says Bernard, to believe that you cannot have forgiveness, unless by the mercy* oj God; but at the same time believe this, that your own sins are forgiven you through him. Bernard, De annunt. Serm. 2. And the reason is because promises of God do not take effect until they have been accepted by us; al- though, therefore, remission of sins, upon condition of faith, be offered to all, yet it must of necessity be accepted by men individually and singly, that it may be useful and sa- lutary to each one. Promises are not accepted by those who do not, but by those who do know, and understand, and feel, that they apprehend and accept them. 3. The Holy Spirit specially seals each particular be- liever, and makes him sure of his adoption, by a certain wonderful and secret testimony : for he is given to every * The Inditlgentia plenaria, pleiiior and plenisshna, with other expressions, shews that the Scholastics gave the force of forgiveness to Indulgcntia, as if in opposition to absolute justice. 40 AN EXPOSITION OF ST. PAUL's Chup, \. believer as a pledge of divine love; and he, finally, pro- nounces in the hearts of the godly, that they are in favour with God : which testimony they both may and ought to be- lieve. Therefore they do believe in particular that they are in the grace of God, and that their sins are remitted them. The authorities from which all this is proved are well known : Rom. viii. 16, The Spirit beareth witness with our spirits that we are the children of God; Gal. iv. 6, Because ye are sons, God hath sent forth the Spirit of his Sort into your hearts, crying, Abba, Father; and Ephes. i. 13, 14, Ye were sealed tvith that Holy Spirit, after that ye be- lieved, which is the earnest of your inheritance. Nor is this testimony fallacious or conjectural, but certain and infal- lible in all in whom it is found. For the word is the minis- tration of the Spirit, 2 Cor. iii. ; and faith conceived by the ministration of the word, is always joined with the wit- ness of the Spirit itself. Therefore the impression of faith by the Holy Spirit, in the heart of a particular man, is, as it were, a particular testimony that he is in grace, and that he is a child of God. So Bernard, Serm. 5, De dedicat. ecclesise. Who can tell whether he is worthy of love or hatred? Who hath knoivn the mind of the Lord ? Here it is necessary that faith should come to our aid ; that what is concealed con- cerning us in the heart of the Father, may be revealed to us by his Spirit ; and his Spirit bearing witness may persuade our spirits that we are the children of God. But he persuades by calling and justifying us freely through faith. Bellarmin replies, that the Holy Spirit witnesses to our spirits only by some experience of an internal suavity and peace which produces nothing better than a conjectural certainty. De justif. lib. iii. cap. 9. But Bernard rejects this Jesuitical comment : for he says this testimony is received by the act of faith ; and that the Holy Spirit persuades our spirit that we are the children of God, by faith, not by fallible conjectures. So Chrysos- tom in viii. ad Rom. When the Spirit testifies can any doubt remain ? 4. From the effects of faith. True believers have bold- ness, and access with confidence to God the Father by faith ; Ver.2. EPISTLE to the colossians. 41 Ephes. iii. 12, and Heb. x, 22. But he who continues doubting, and ignorant whether he be a child of God or not ; whether he be in a state of enmity or reconciled ; he cannot approach the throne of grace with this confidence ; he cannot call God his Father, but with the greatest hesi- tation ; much less can he confidently ask those things which are necessary for salvation from him, as from a Father. Bellarmin rejoins. For enabling us to approach the throne of grace with confidence, it is not necessary that we be certain of our justification in particular; a positive assur- ance from the Catholic faith, that Christ suffered for us, died, rose again, and intercedes with the Father, is suf- ficient. But this reply is invalid ; because although it may be a general truth that the death of Christ was sufficient for all ; yet is it also true, that the fruit of the death, of the resurrection, and of the intercession of Christ, actually belong only to those who are implanted into Christ ; that I should be sure, therefore, the benefits of Christ belong- to me, it is necessary I should be sure also, that I am be- come a member of Christ, i. e. am justified and reconciled to God. For, if I doubt whether I am effectually called and justified, I must also doubt, whether I am without Christ, without God, an alien to the commonwealth of Israel, and a stranger to the covenants of promise, or not, Ephes. ii. 12. When all these things are left in doubt, what place is there for confidence ? These are our arguments : several others we shall omit for the sake of brevity. Now let us proceed to The arguments of the Papists. Bellarmin, De justif. lib. iii. cap. 4, endeavours to prove the uncertainty of grace and of the remission of sins. From the Scriptures. 1. From Prov. xx. 9, Who can say I have made my heart clean, I am pure from my sin ? Although therefore some may be clean from sin, yet they themselves do not know it, neither have they an infallible testimony of their purity and righteousness. 42 AN EXPOSITION OF ST. paul's Chop. i. I answer, that no one can say this : neither are any clean from indwelling sin, as Bellarmin fancies ; but this does not forbid the assurance of the remission of sins and of a state of grace. For Paul acknowledges indwelling sin ; and yet believes that he was freed from condemnation, and from the imputation thereof, Rom. vii. Therefore though his argument may be good with the Papists, who place their hope in works and inherent righteousness ; yet it is frivolous among the orthodox, who seek justification from faith and grace, not from the law and their own righteous- ness. 2. 'No man knoweth luhelher he is worth?/ of love or hatred, but all things are held doubtjul as to the future. Eccl. ix. 1. For the version I contend not with our adversaries. It is clear that Solomon spake of the judgment which is formed from external events; for he subjoins, because there is one event to the righteous and to the wicked, ver. 2. He does not therefore deny that the godly may be certain, through faith, of the favour of God, but by events. Which exposition Bernard approves, who says, that faith here comes to our help, and reveals to our hearts that we are the children of God, as we have before shewn. 3. Concei^ning propitiation be not without fear, to add sin unto sin: And say not His mercy is great ; he ^oill be pacified for the multitude of my sins. Ecclesiasticus v. 5, 6. This place strangely galls the heretics. Perhaps it does gall heretics, but it does not in the least affect the orthodox ; for it leads to no conclusion against the assurance of remission. In the first place, because the passage may be understood of those who thought that their sins were taken away by the expiatory sacrifices, although they continued in the intention of sinning, and added sins to sins daily : such people as these who without true con- version of heart, thought their sins were expiated by vic- tims, it does direct to be not without fear of their sin being propitiated, or (as it is in the original) of the propitiation of their sin. And this exposition those words following con- firm, (ver. 7) Thou shalt not delay to turn to the Lord ; for suddenly his wrath shall come forth, &c. But we may allow Ver.2. EPISTLE to the colossians. 43 it to be understood concerning those whose sins, upon true repentance, have been remitted : They ought not to be without fear concerning propitiation and remission of sins; for instance, adultery, theft, drunkenness, or any other : but that fear is, not lest the sin should not be remitted, but lest the same and greater imputation should return if it be again committed. jPor sins remitted return through ingra- titude, not as it regards the act, but inasmuch as he who falls again is for his ingratitude rendered liable to much greater punishment than if his sin had not before been absolved. Du- rand. lib. iv. dist. 22. q. 1. 4. A fourth argument Bellarmin draws from those pas- sages where justification and remission of sins is proposed under a condition. If the wicked man shall repent Jor all his sins, he shall live, Ezek. xviii. Ye shall be my friends if ye do what 1 command you, John xv. ; and the like. But no one can be certain by the assurance of faith, that he is turned to the Lord with all his heart, and hath true faith and penitence such as is required ; since no where in Scrip- ture is a testimony of this kind found concerning our faith and penitence in particular. I answer; To receive the grace of remission, the condi- tion of faith and true penitence is necesssry on our part; but what he adds. That no one knows whether his faith and repentance be such and so great as is required by God, is most false. For justification does not depend on the de- gree or measure of faith or penitence, but upon the genu- ineness : And every man who hath received faith and re- pentance by the gift of the Spirit, has experienced that his faith and penitence are true, and not hypocritical, as was before shewn. Whence that saying of Augustine in Ps. cxlix. There is a mode of glorying in the consciousness that you have ascertained your faith to be sincere, your hope cer- tain, and your love without dissimulation. As to his plea, that a testimony concerning our faith, or our remission in particular, is not found in Scripture, we will explain it when we come to the reasonings of Bellarmin; for there this will recur. 44 AN EXPOSITION OF ST. paul's Chap. l. 5. He endeavours to find a fifth testimony from those passages where remission is proposed to the penitent under the form of a doubt: Joel ii. 12, 14, Turn wito me tvith all your heart. Who knows if God tvill return and repent ? And Acts viii. 22 (in reference to Simon Magus), Repent, if perhaps the thought of thy heart may he forgiven thee. These, and like passages, says Bellarmin, signify an uncertainty of remission, not in respect of the divine promise, but in respect of our disposition. To the first testimony another Jesuit shall answer this Jesuit. Thus then Ribera* upon this passage, Who knoivs if God will return and repent ? says. That is, perhaps he will not suffer the Chaldeans to come into your land, nor that ye shall be led captives, if ye will repent. The prophet, then, does not direct them to doubt of the remission of their sins if they turn, nor does he command the truly penitent to doubt the fact of their penitence ; but he shews that he himself is not certain concerning the removal of external judgments, although they turn : respecting this, therefore, they might hope, concerning the other they might be cer- tain. Moreover, he shews from Ambrose, that this phrase is not always expressive of doubt ; and from Gregory, that it sometimes indicates the difficulty of a thing, and the scarcity of instances in which it has been done. To the second likewise Ribera answers ; That Peter had no doubt of his sin being remitted, on his repentance ; but he doubted if the penitence of Simon would be real. That may " Ribera (Franciscus de) : A Spanish Scholar of the sixteenth century ; who acquired a high reputation for his intimate acquaintance not only with the Latin, but also the Greek and Hebrew Languages; at the same time being considered one of the most excellent Divines of his age. Being or- dained a Priest, Ribera retired to his Alma Mater at Salamanca, to pursue his theological studies in uninterrupted privacy, and was then persuaded to enter the Society of Jesuits; a member of which body he continued till his death in 1591, after having filled the Chair of Professor of Divinity in the University of Salamanca for thirty years. He wrote Commentaries on the Minor Prophets and on St. John's Gospel, with other works, mostly pub- lished after his death, and eulogised in high, but evidently deserved and just terms, by his Roman Catholic Biographers. Ver. 2. EPISTLE to the colossiaxs. 45 be also added which Tremellius has observed : This is not the phrase of one who doubts, but of one rising above his doubts and difficulties. 6. He, lastly, brings forward those passages which re- commend diffidence to the godly and faithful themselves; as, Happy is the man that fear eth always, Prov. xxviii. 14. Work out your salvation with fear and trembling, Phil. ii. 12. Therefore we ought not confidently to believe (says he) the remission of our sins. I answer; Filial fear does not exclude certainty concern- ing reconciliation and the remission of sins; on the con- trary, it is necessary that he who believes that he is recon- ciled to God, should so much the more fear, lest by giving the rein to his lusts he should fall into fresh guilt. These quotations do not direct us to be doubtful about the remis- sion of sins, but to be careful and fearful of offending God. — And so much concerning the testimonies that are brought from the Scriptures. Those which he has brought from the Fathers are of no value ; for they prove only this, that although a man may not be conscious to himself of any sin, yet this affords no certainty of his being free from sin ; which we readily confess. But it is one thing to be absolvedyVow sin, and quite another to he free from sin. But let us come to the reasonings of Bellarmin, which he promises us shall be no common ones :* 1. Nothing can be sure by the certainty of faith, unless it be either directly contained in the word of God, or, by evident consequence, may be deduced from the word of God : but that such, or such a man, hath his sins remitted him, is not contained in the word, nor evidently deduced from it; therefore it is not sure with the certainty of faith. The Minor is proved by the word of God testifying only in. general that sins are remitted to the faithful and penitent : but that Peter or John may believe or may repent, is not re- vealed in the word, nor can it be correctly inferred from it ; because there is no other inference than this. The word of • Egregias rationes— conclusives ! 46 AN EXPOSITION OF ST. paul's Chap. i. God testifies, that they who truly believe and are converted obtain remission of sins : I am sure that I am a true be- liever and penitent; therefore I have obtained remission of my sins. The Minor, says Bellarmin, is not only false, but also impossible without a special revelation. Answer. Before I come to the Minor, 1 will premise a few words in explanation of the Major. What Bellarmin says. That nothing can be sure with the certainty of faith, unless it be propounded or deduced from Scripture, must be understood concerning the doctrine of faith which we believe, not concerning the habit or act of faith by which we believe. For example : That God is three in one is a doctrine of faith ; of this therefore we are sure because it is thus written in our Bible; but my believing in the Tri- nity in Unity, is an act of my faith, the certainty of which is not written in the Scriptures, but on the tablets of my heart. Certainty of the former respects the whole Church ; therefore it is revealed in Scripture, which lies open to the whole Church : but the certainty of the latter, that is to say, of the habit or act of faith dwelling in the heart of this or that man, respects him alone, and is therefore dis- covered to him alone by a reflex act of the mind itself, and still more clearly by the internal operation of the Holy Spirit, who, together with faith and grace, gives a con- sciousness of that faith and grace being received, as we have before proved. Here we may adduce Scotus, who, 3 dist. 23, says, hike as I believe that God is three in person and one in essence ; so also I believe, that I have faith infused, by which 1 believe this.* * Davenant here cites from Duns Scotus, a famous Scholastic Divine who flourished in the fourteenth century ; a Briton by birth, educated first in the Convent of Franciscan Friars at Newcastle, and then sent to Ox- ford, where he made rapid progress and was soon distinguished. It is said that not less than 30,000 students came to Oxford to hear his Lectures : This led to his transfer, by his Order, to Paris, where he was appointed Regent of the Divinity Schools. He was considered one of the first wrang- lersof his time, and was an indefatigable writer. Such was his acuteness and ability as to obtain for him the epithet of Doctor Subtilis ; but differing with his Master Aquinas about the efficacy of divine grace, he gave rise to a controversy which engaged the learned in eager and trifling disputes for Ver. 2. EPISTLE to the colossians. 47 Another observation must be added which also pertains to the Major; viz. that every conclusion is of faith which is drawn from one proposition contained in Scripture, and another following by fair consequence ; whether it be known l)y sense, or by reason, or in any other mode. This Gerson teaches, De vita spirit; and Medina. Now I come to the Minor; and I deny that it may not be maintained by evident inference from the word that this or that believer hath his sins remitted. For Scripture speaks to individuals ; Rom. x. 9, If thou shalt co/ijess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raided him from the dead, thou shalt be saved. But Bellarmin urges that the Minor proposition is as yet wanting, viz. I confess, and I believe : therefore the con- clusion, I shall be saved, cannot be derived from faith. I answer, as above, that this Minor does not respect any general doctrine of faith, but the particular act of the be- liever : it must not therefore be sought in our Bibles, but in our hearts. But now if by any spiritual perception, or certain experience, or, lastly, by the testimony of the Holy Spirit, or by all these, the Minor proposition be establish- ed, the conclusion will be of faith, because the Major pro- position was of faith. And we have before proved from the Fathers, from the Schoolmen, and from the Scriptures, that believers have a clear knowledge of their faith and reconciliation : the same things therefore we shall not again repeat. Still our adversary urges ; We see many to be really de- ceived, thinking they have faith and grace when they have not. For many heretics boast the assurance of faith ; many also think, though notrenewed, that they have obtained faith, and the remission of their sins from God : therefore they have not this certainty of which they make such a parade. I answer; all this is nothing to the point. For we do not maintain that every man who dreams that he has faith, grace, and the remission of sins, is really possessed of years; and of the twelve folio volume? which resulted from all his labour and study, how small a portion would probably repay the trouble of pe- rusal ! 48 AN EXPOSITION OF ST. paul's Chap, i. these gifts ; but that every one who is indeed possessed of them, knows also that he truly believes, and is in favour with God, &c. The Jesuit concludes affirmatively from the Major to the Minor, in this manner : An heretic and carnal man is deceived, in judging concerning faith and grace ; therefore the truly faithful and renewed man may also be deceived. Like as a man is deceived, who in a dream thinks not that delusions but realities are presented to his mind, yet it follows not from thence that he is, or can be deceived, when he is satisfied that he is not asleep, but sees the things placed before his eyes : so the heretic and carnal man, dreaming about faith and grace, is deceived, fancying that he possesses the realities; but the truly re- newed man beholds these things presented as it were to his mental eyes, in the watchfulness of open truth, not in the vision of dreaming vanity ; he therefore cannot be deceiv- ed. At last he asks. By what mark shall we prove that we are not deceived, and that others are? Foolish question! By what sign will you prove to one sleeping, that he is not awake, but that you are? By the experimental certainty of watchfulness itself, which hath a clearer and stronger perception, I do not think, but I know that I am awake : the dreamer thinks the same, but he is deceived. So by a certain experimental proof the faithful know that they have faith ; yet they are not able to prove this to others, who do not perceive the internal emotions of their hearts : Neither can they persuade those dreamers that they have not faith, be- cause indeed they adhere, if not more confidently, yet more pertinaciously to false notions than to true ones. 2; This article of faith, / believe that my sins are remit- ted me, is laid down in no summary of faith; therefore it is not proper to believe it. The conclusion is utterly invalid ; however I shall not stop to repel it ; but I answer, that the article is laid down in all creeds. First, by evident consequence. For when I say, I believe in God, (as Augustine, and after him all the Schoolmen have it), I say not only that I believe that there is a God, or that I believe his words ; but that I mrjself love him, and through believing in God go to him, and am in- Ver.^» EPISTLE TO THK COLOSSIANS. 49 corporated among his members. For all these things are im- plied in the words, I believe in God. Compend. theol. 5» 21. Secondly, it is laid down expressly by that article, / be/ieve^ in the forgiveness of si/is. For that which Bellar- min pretends is not the sense, I believe that remission of sins is given in the Church ; which the devil and any reprobate may believe : but I believe remission of sins to be given me through Christ, because I believe in him. This Aquinas himself seems to grant, De justif. art. 4> where he says. In the justif cation of a sinner, it is not neces- sary that all the articles of faith be in actual contemplation at the time, hut only that God be contemplated as justifying and remitting sins ; in ivhich the other articles are implicitly in- cluded. In quasst. disp. in respon. ad 9mo. Here I ask, To whom is God regarded as forgiving sins ? Is it to any undefined individual, or to the justified person himself? Beyond doubt, to that man himself, who is then meditat- ing on the remission of his sins. But again he objects. If we are bound to believe the remission of our sins, then whoever does not believe this is an heretic : but he neither can nor ought to believe this, who offends wilfully and remains in mortal sin : therefore every such sinner is an heretic ; which is contrary to rea- son. Bellarmin is deceived in two points : First, in this, that he determines him to be an heretic who does not believe whatsoever he ought to believe : for not the defect of faith, whether of act or of habit, constitutes an heretic, but a pertinacious opposition to the doctrine of faith. For, if every one be an heretic who does not believe the mysteries of the Christian faith, all Gentiles would be heretics ; even all Christians who are not renewed would be heretics : for no one believes any article of faith by scriptural and in- fused faith, before he has received the gift of faith in re- generation. Secondly, that is not by any means sound, which he says, That a wilful sinner is not bound to believe the remission of his sins. For he is bound to surrender his will ; he is bound to repent, and also to believe God, who promises remission to the penitent. We say not, therefore, VOL. I. E 50 AN EXPOSITION OF ST. PAUl's Chap. \. That he, voluntarily remainino; in grievous sins, can believe that sins are remitted him, or ought in his present condi- tion so to do : but we say, that he, by the help of God, may, and is in duty bound to come out of that state, and to believe this. 3. It is not expedient that men should have certainty concerning the remission of their sins and special grace; for he who is confident that he is justified, easily becomes proud as a Pharisee. I answer, He who is confident that he is justified by in- herent righteousness and his own works, is easily puffed Tip : but he who believes that he is justified freely, thence- forward glories in God, in himself is abased : For, what hath he which he hath not received ? 4. God hath revealed the remission of their sins to some by special favour, as Authors testify concerning St. Anthony and St. Francis- But why should he reveal that to certain persons by special grant, if the assurance of it be common to all the faithful ? The credit of these narrations rests with the authors. But I answer ; There is nothing to prevent that which is believed through faith, from being more distinctly and evi- dently shewn by special revelation, if such be God's will. Paul believed through faith the bliss of the future state ; yet God was pleased to communicate to him in a trance a brighter vision of the celestial happiness. So, although they believed the remission of their sins, yet God would impart to them a more manifest assurance of it. 5. The most perfect and holy men have trembled and doubted concerning their state and the remission of their sins : how therefore is an assurance of special grace and remission set before all believers ? Answer, We do not maintain that true believers never doubt either the remission of their sins, or the state of their reconciliation with God ; but we contend that these doubts arise from the flesh, not from faith. This, there- fore, is the difference between us and the Papists : They commend doubt in the faithful themselves, and attribute it to the virtue of humility; we recognise it as sin, and say Ver.2. tPisTLE to the colossians. 51 that it is a remnant of sin : they leave a believer in perpe- tual doubt; we say that he at length breaks through it, and is convinced by faith that his sins are remitted, not by conjecture, or hope only, into vt^hich, as the Papists sup- pose, deception may enter. But that, whilst we are in this frail body, faith may abide in a man who is subject to frequent doubts, is evident from Matth. xiv. 31, O thou of Httle faith, wherefore didst thou doubt? — This the Schoolmen also grant. /// a beUever, an idea may spring np in opposition to that which he most firmly holds, Aquinas, De fide, art. 1. And in another place, The certainty of faith implies the sted- fastness of adhesion, not the quiescence of the intellect. So Durandus, Lib. iii. dist. 23, qu. 7, Faith may he subjected to some degree of doubt, and yet be sound. It is not, therefore, necessary, that the assurance of faith exclude all doubts, but that it prevail. And these are Bellarmin's extraordinary conclusives, with which he opposes the assurance of faith, conceding in the mean time the assurance of hope to the faithful ; concerning which distinction I shall also add a few remarks, and conclude. I ask of the Papists, then, whether they mean human hope, i. e. hope arising from probable conjectures and the deduction of human reason ; or divine and scriptural hope, i. e. a virtue inspired by the Holy Spirit. If they say that the godly are assured of grace and the remission of sins by human hope, they allow nothing more to the godly, than what the unbeliever may have; if by inspired hope, let them hear their own friend Durandus,* Lib. 3 : That which depends upon inspired hope cannot but come to pass. Scripture also assigns the same certainty to this hope as to faith. Rom. viii. 24, We are saved by hope ; and xv. 13, The God of hope fill you with all joy. ajid peace in believing, that ye may abound in hope, through the poxver of the Holy Ghost, Faith, therefore, is the eye of this hope ; and this hope is excited and established by the Holy Spirit, whose gift it * Vide Note p. 38. E 2 52 AN EXPOSITION OF ST. paul's Chap. i. is : unless, therefore, faith be blind, and the Holy Spirit excite to false persuasion, there will be the same certainty in inspired hope as in faith. For inspired hope not only comprehends that pleasing expectation of future good, which lies in the will ; but the undoubted assurance of ob- taining those things which subsist in the realising- and self- appropriating act of the mind ; so also faith : as Parisien- sis, De mor. cap. 3, rightly observes. Finally, I add the confession of adversaries : of Catha- rinus,* who in the Council of Trent, maintained that the faithful have the assurance of divine faith as to their own grace • Ambrose Catharinus, of Siena, a Dominican Friar ; a celebrated Di- vine of the sixteenth century, who was one of the Theologians deputed to the Council of Trent in 1545, where he displayed remarlcable ability. He is represented by Roman Catholic Biographers, as having, in that Council, " distinguished himself as much by the singularity of his opinions, as by his profound learning." The fact seems to be, that along with his defence of some peculiarities of Popery, he commented freely upon the distinctions which the Romish Church draws between Divine faith, and the faith of the Church ; and in the various discussions in which he took a part, he proved himself not only an able Divine and Rhetorician, but he boldly maintained and defended some scriptural truths alleged against Luther as heretical. "Vide Father Paul's History of the Council of Trent He was, however, soon afterwards created Bishop of Minori, and from thence translated to the Archbishopric of Conza in 1551 ; and died suddenly at Rome in 1553. Since writing the above, the Translator, as he had some difficulty at coming to what appeared to him the trutli relative to Catharinus, has been pleased on finding that the Rev. Mr. Scott, in his survey of tlie Council of Trent, vol. 2 of the " Continuation of Milner's Chiirch History," cor- roborates the view he had taken. Page 272, he observes ; " On the nature of justification knowing how much the Church of Rome confounds it with sanctification — making it to include an infused habit of grace, and not simply to be acceptance to the favour of God — we are surprised and grati- fied to find some leading characters openly asserting the forensic sense of this term." Then p. 276 : " On Free-will, Catharinus maintained, that without God's special assistance man cannot do what is morally good ;" p. 279, " We may add, that Catharinus avowed the same sentiment which was adopted by our own Milton (viz. with respect to election), and by Dr. John Edwards." No wonder he should have been represented by his Biographers as " main- taining singular opinions ;" or thai F. Paul, the faithful historian of the Council of Trent, who disclosed all its secrets, should have been pronounced by such writers, " a Calvinut in a Friar's frock !" Ver. 2. EPISTLE to the colossians. 53 and justification : of the Divines of Cologne, who write in Enchirid. Christ, institut * That it is necessary for justification that every one should assuredly believe that his sins are remit- ^ed' A?/n;. of Bellarmin himself; who is forced to confess that the hope of Christians should be most sure, as well on the part of the will as of the understanding ; and that by reason of a peculiar disposition only, it is accompanied by any fear. But we have before shewn that these fears and doubts do not take away assurance, but oppose it, and at length are put to flight by faith resisting, and cleaving to the divine promises. We conclude, therefore, that every true believer hath, and believes that he hath ih^it grace and peace of God which Paul wishes for the Colossians. ■ Cologne long held a conspicuous rank among the Papal cities of Ger- many, and was noted for its University and the zeal of its Clergy. In 153(i Herman de Meurs, its then Archbishop, having embraced Lutheranism, and adopted the Reformation in his Archiepiscopate, sent for Beucer and Melancthon to preach in his province, assembled a Council of his Bishops and Clergy, and drew up a new code of laws for their regulation. Probably this Enchiridion was one of the results of their sittings on this occasion : for the writer is informed, that in Seckendorf's Comm. de Lutheranismo ad Indicem 1. Hist. Schol. &c. mention is made of such a book as written in German under the title Enchiridion Plehcii, in 8vo. The Papists in Cologne were offended at it as containing the Lutheran doctrine, and wrote against it. Most likely it was translated into Latin. The Papal answer might adopt the title of the book intended to be answered. But the above-cited proposition, adduced as from an adversary, is hardly consistent with any modification of Roman doctrine on the subject. Herman was deprived of his Archbishopric in 1547, and his successor Adolphus summoned a Council of the Bishops and Clergy, which, according to Du Pin, sat from March 11, of that year, to April 6, 1549, to restore matter's that had been unset- tled, and adopt such regulations as were deemed necessary to adjust the af- fairs of that church ; and doubtless every thing was revised which Herman had introduced, though the Bishops and Clergy that had concurred with him might guard against much Popish restoration. But the Translator has not been able to trace out any thing corresponding to the work in question. In Howell and Co.'s Catalogue for 1829, there is mentioned, under the title Colon, Canonea, &c. with Enchiridion Christiance /7ij/j^icapiarou/j.£v. To give thanks, is to declare oneself grateful for a kindness received, by acknowledging it, and by proclaiming the author of it. For in this the apostolic congratulation differs from civil or ordinary congratulations : in the latter, we are wont to ce- lebrate the fortune, or the industry, or the prudence of those to whom, because some great good has happened, we are glad ; but the congratulations of the Apostles are nothing else than simple renderings of thanks, in which Ver. 3. EPISTLE to the colossians. 55 they celebrate the benignity of Him who bestows spiritual gifts on men. Now who that is, is declared ; To God and the Father of our Lord, &,c.] Here the per- son is described to whom thinks are presented by the Apostle. And he is described as well by his absolute name, that it is God ; as by his relative title, that it is the Father of Christ. The Apostle employs both with the best design. In the first place, he gives thanks to God because He is the Giver of all good: but although he designates the first person in the Trinity, yet he does not exclude the rest. For the works of the Trinity, as it respects things externa/, are undivided. Therefore what God the Father gives to the creature, the same the Son gives, and the Holy Spirit. But because the first person is the fountain of Deity, there- fore the rest are understood where he is named. Observe, 1. From the apostolic example, we here learn, in all our joy for good things bestowed either upon our- selves or others, that the recollection of God ought in- stantly to occur to us; because whatever \s joyful and sa- lutary comes of his beneficence. 2. We are admonished of this, that it behoves us, as often as we observe any one adorned with remarkable gifts from God, to break out into the praises of God and to giving of thanks : for God will have this payment of praises and thanks to be rendered to him, by all those who hold his benefits, as a recognition of his supreme dominion. So the Psalmist, cxvi. 12, 13, says. What shall I render unto the Lord for all his benefits toicards me ? I toil I take the cup of salvation, and tvill call upon the name of the Lord. Every man is bound in the debt of honour (as the School- men say), to render something to that person who has done him a favour. But God needs not our good things ; we should therefore render to him what is his own, i. e. the glory of his benefits. If we are unwilling to do this, as he who does not acknowledge his feudal lord, by this crime of ingratitude loses his copyhold ; so he who does not ac- knowledge God, the Author of his good, may in justice be deprived of that good. 56 AN EXPOSITION OF ST. paul's Chap. i. And the Father of our Lord, &.c. These words are not so to be understood, as though God were one, and the Father of Christ another ; but are to be explained in this manner; to God and the Father of Christ, i. e. to God, which God is also the Father of Christ : or so. We give thanks to God and the Father of Christ, i. e. to Him who is both the God of Christ, and at the same time also the Father of Christ. He is called the God of Christ in regard of his human nature. For the human nature of Christ, like other crea- tures, hath God for Creator and Preserver ; whence Christ hanging upon the cross, cried to the Father, Mi/ God, my God, why hast thou forsaken me? Matth. xxvii. 46 : and in John XX. 17, said, I ascend to my God and your God» But he is called the Father of Christ also in respect of each of his natures. For the Father by an eternal and in- effable generation hath communicated to his Son his Divine essence. I say by an eternal generation : because we must not think in divine things that God the Father is prior to his Son, as among creatures the father always is. Well spake Damascenus,* 'Ett/ /xh ow tjjj tov 'Tiou yzvvwtuq uat^er heytiv xpovov iMtaflivvai: with respect then to the generation of the Son it is impious to say that there was interval of time. For the Son is not brought into existence from a state of non-existence, but always was with the Father, and in him from all eternity, and without beginning begotten by him. • Johannes Damascenus, or John of Damascus, so called from his being born at that place, where his father, though a Christian, was Counsellor of State to the Caliph of the Saracens. He was educated by a Monk of Je- rusalem, from whom he imbibed the religious opinions of the times, and became one of the most distinguished writers of the eighth century. On the death of his father he succeeded him in the situation he had held, and occasioned great troubles and vexations to the Emperor of Constantinople, by becoming an active defender of image worship. Yet, though thus hete- rodox, he left a treatise, from which the above citation is quoted, on the orthodox faith, against all heresies, which seems of value. The two kinds of Theology, which tlie Latins termed scholastic and didactic, were united in this laborious performance. The book, says Moshiem, was received among the Greeks with the highest applause, and was so extensively ad- mired, that at length it came to be acknowledged among that people as the only rule of divine truth ! It was published with his other works in Greek and Latin by Lequien, in 2 vols, folio, in 1712. Ver.3. EPISTLE to the colossians. 57 Whence John xvii. 5, the Son says to the Father, Glorify me with thai glory which I had with thee before the ivorld was. But concerning the Divine nature of Christ, we must speak more largely hereafter. In respect also of the human na- ture, Christ, by special privilege, is called the Son of God ; and God, the Father of Christ : Luke i. 32, the Son of the Highest: Luke xxiii. 46, Father, into thy hands I commend my spirit : John x. 36 ; and in many other pas- sages. But it may be asked. Why, in this place, it was not suf- ficient for the Apostle to say. We give thanks to God, but he should also add, and to the Father of our Lord Jesus Christ ? I answer, first, he adds this for our consolation : for in the verse preceding he had called God our Father ; in this he calls the same God the Father of Christ. He intimates, therefore, that we and Christ are brethren ; and thence that our true Brother always intercedes with God the common Father, for his brethren; and that is easily obtained from the Father which the Son requests; especially when he re- quests any thing for his brethren, not for strangers, Heb. ii. 11. Secondly, to distinguish Christian invocation, from the invocation of Heathens and Jews. For an Heathen in- vokes and praises God Almighty, tvho made the heaven and the earth; a Jew invokes the God of Abraham, and Isaac, and Jacob ; but Christians alone invoke and acknowledge God the Father of our Lord Jesus Christ. Lastly, that he might shew that the benefits of God the Father are derived to us through his Son and our Brother Jesus Christ. For unless God were the Father of Christ, and of us through Christ, we should have no hope of ob- taining the benefits of God., Praying always for you.] The Apostle here shews for whom he gives thanks, viz. for the Colossians ; and when, praying always, i.e. always when we do pray. Observe 1. In that the Apostle gives so fi-equent, so regular thanks to God for benefits conferred upon others, he shews the nature of Christian love, which rejoices ivilh 58 AN EXPOSITION OF ST. PAUL's Chup, \. them that do rejoice, xoeeps with them that weep, and finally reckons the happiness and misery of its friends as its own. Parisiensis well terms love the most trustiuorthy and innocent of thieves, because it makes all the goods of its neighbour its own, and yet takes away nothing from him. Nay out of another's good things it finds a gift which it may present truly acceptable to God, viz. the praising of God and giv- ing of thanks. 2. The Apostle by his conduct reproves the envy and jealousy of this age : in which, so far from men being wil- ling to give thanks to God for the distinguished and ex- cellent gifts of others, they are rather ready to turn the same to evil, and revile them with malevolent detractions. From which this disadvantage always happens, that they who, by rejoicing in the prosperity of others, would have found their own benefit, by envying it do but torment themselves : for set aside envy, and luhat I have is thine ; set aside envy, and what thou hast is mine, as says Augustine in Psal. cxxxix. Praying always^ I join these [two words], because they were not always in the act of giving thanks ; but they al- ways gave thanks then when they prayed. Therefore the latter word is a limitation of the former ; and it is custo- mary among the Greeks to explain a participle by the sub- junctive. Observe 1. The time of praying is therefore the most convenient time for rendering thanks to God \ for prayer is the elevation of the mind to God; and then especially thanks are to be given to God when the mind glows with pious affections. For thanks are accounted dry and sterile before God, which proceed only from the outward lips ; they must be drawn from the bottom of the heart, which, becoming fervid by prayer, is fain to celebrate the glory and the praises of God, not for form's sake, but seriously. 2. Hence also, we gather this, that the giving of thanks for benefits received, is the most suitable introduction to petition for new benefits, whether for ourselves or for others. For this is Paul's method : he gives thanks to God for the good bestowed on the Colossians; then he de- Ver. A, EPISTLE to the colossians. 59 sires from God a confirmation of those gifts ; as ye shall hereafter hear. And so far concerning the congratulatory proposition. The narration and the illustration of the cause of this giv- ing of thanks follows ; the narration in the 4th verse ; for there he names those good things which had excited him to give thanks to God, viz. their faith and love. The il- lustration follows to the 9th verse. Ver. 4. Since we heard of your faith in Christ Jesus, and the love which ye have to all the saints. In this fourth verse, the Apostle explains (as I have said) the cause of his joy and congratulation : and he does it by the enumeration of certain spiritual gifts which were con- spicuous among the Colossians. Here he specifies two ; \\z. faith and love: and each gift he illustrates by annex- ing, not its adequate, but its primary and principal object; faith in Christ, love towards the saints. Your faith.] By faith here he means the profession of the Christian religion, which the Colossians had embraced, through the ministry and preaching of Epaphras and others ; not indeed the external profession of faith alone, but an internal and sincere faith dwelling in the heart : for by the rule of charity, the latter is always to be presumed in the former, unless hypocrisy and impiety be discovered to evince the contrary. He places this faith in the foreground, and puts it before other spiritual gifts, because it is in its nature prior to the rest. For it is the foundation and root of godliness and religion ; it is the gate of life, through which God first en- ters into the human mind ; it is the basis of the spiritual building. For as in the creation light preceded the other creatures ; for God said, Let there be light, and there was light on the first day : so in the work of regeneration, God says. Let there be the light of faith, and it first shines in the mind, then other virtues follow. The very first ap- proach to God is made through faith, Heb. xi. 6. The first purification of the human heart is effected by faith. Acts GO AN EXPOSITION OF ST. paul's Chap.'u XV. 9. That our works may be pleasing to God, faith is in the first place required, Heb. xi. Whence Prosper, De vita contemplat. iii. 21, excellently writes, ihditfailh is the foundation of righteousness, which uo good works precede, but from ivhich all proceed: it purges us from all sins, il/uminates our 7nifids, reconciles to God, &c.* Hence it appears, whatever is done by unbelieving men, however holy and pious it may seem, is yet the dead car- case and image of a good work, not a good work, nor to be recompensed by any reward which is promised to true godliness. We will adduce a few testimonies of the Fathers, be- cause the Papists, who decry faith upon all occasions, and extol works, ascribe a certain merit to these works of un- believers. 1. Clemens Alexandrinus,+ Strom. 1. says. When life is ended it will be of fio avail to men to have done rightly now, unless \in conjunction with all this laudable morality^ they have faith. Augustine says. Whosoever hath not a right faith to- wards God, with all his laudable deeds, departs from this life into condemnation, lib. iii. contra duas epis. Pelag. cap. 5. " Prosper : — An Ecclesiastical writer of the fifth century, of great excel- lence and eminence, and who at that early period ably opposed the Pelagian heresy: he died about the year 463. There is an edition of his works in 8vo. so recent as the year 1732. •f Clemens Alexandrinus : — a distinguished Father who lived in the third century. He was employed as a Catechist, and afterwards made a Presby- ter in the church of Alexandria. Under him arose many eminent men; though, from the manner in which his mind was evidently imbued and warped by the mystical philosophy of his time (in which he had acquired an extensive knowledge, as any of his writings would shew), his statements of Christian doctrine were defective. He was a copious writer ; but of all his works only the following appear to remain, viz. his " Proetrepticon, or an Exhortation to the Pagans ;" " Pedagogus, or the Instructor ;" the fragment of a treatise on the use of riches, entitled, " What rich man can be saved ?" and his " Stromata," the work cited above by our Expositor. This title is borrowed from Carpet-work, and intended to denote the mis- cellaneous nature of the philosophical and religious topics of which the work treats. It is considered valuable, as containing many quotations from ancient books, and recording several facts which are not be met with else- where. Ver. 4. EPISTLE to the colossians. 61 All the life of the unbelieving is sin: Prosper, Sent. 106. When the acknowledgment of God is wanting, all righteousness is like the human body without a head, Lactantius, vi. 9. — I bring forward no more : these sufficiently shew why the Apostle in the first place gives thanks to God for the faith of the Colossians, viz. because without faith nothing can be grateful and acceptable to God.* So much concerning the first gift. In Christ Jesus.'] The Apostle shews the object of Chris- tian faith; not the general, or adequate object, but the principal; and, if we regard the act of justification, the peculiar object. The general and adequate object of faith is, all the truth revealed by God in the Holy Scriptures. There is a sort of general faith which answers to this description, and which by a sure persuasion resolves that whatever things are made manifest in the word of God, are most true. But this general assent of faith cannot justify ; because justifi- cation brings with it peace of conscience, purification of heart, free access to God, and many other privileges, of which, doubtless, any one may be void, nothwithstanding his firmly believing the whole Scripture to be true and in- • On this use of the Fathers by Davenant, it may be permitted the Translator to adduce a passage from Bishop Douglas in their behalf. Speak- ing of Dr. Middleton on Miracles, he observes, what may justly be applied to some other writers respecting those ancient witnesses to many important truths: " He has justly provoked the indignation of every serious Chris- tian, by the indecent contempt with which he treats the earliest Fathers of the Church, whose names have been venerable in every age, and whose la- bours in defence of Christianity, for the truth of which most of them laid down their lives, ought to have secured them from insult, if they could not procure his esteem. And if there be any superstitious conceits, or weak prejudices to be met with in their works, a veil ought to have been thrown over them, as these are faults not of their own, but of the times in which they lived ; and which, if they disgrace the pages of the Fathers of the Christian Church, detract equally from the merit of their cotemporaries, the Philosophers of the Platonic and P^'thagorean schools." Douglas's " Criterion ;" or " Rules by which the true Miracles recorded in the New Testament are distinguished from the spurious miracles of Pagans and Pa- pists." Edition by the Rev. William Marsh ; a work deserving of every enquirer's perusal in this age of rebuke and blasphemy. 62 AN EXPOSITION OF ST. patjl's Chap. i. spired by God : For the devil himself knows the Scrip- tures, and acknowledges them to have proceeded from the Author of truth. Therefore in this general object of faith, viz. the word of God, there is one special and main object which is principally to be considered by a believer, and to which all other things that are delivered in the Scriptures have a certain relation and reference, as Durandus speaks, in Prolog. Sent. And this object is, Christ Jesus in the character of a Mediator and Saviour, which is intimated under his very names ; for Christ Jesus means nothing else than — anointed Saviour. Now it is clear from the Scriptures that he is the princi- pal object of faith, and that all other things which are de- livered in the Scriptures regard Christ as their end and aim. John V. 39, Search the Scriptures, they iestifi/ of me; and a little after, Moses turote of me. So in Luke, ult. ver. 44, All things must he fulfil /ed which are written in the law of Moses, and in the Prophets, ai/d in the Psalms concerning me. So it is affirmed concerning the whole law, that it was a Schoolmaster to bring us to Christ. Him the prophets de- scribed ; Him the ceremonies of the law shadowed forth ; Him, in short, with all his benefits, the Gospel offers and exhibits to us. The Apostle, therefore, has rightly placed, as the special and principal object of faith, not the Word of God in general, but Christ Jesus our Saviour and Media- tor, who is principally regarded by a believer, and to whom all things in Scripture have reference. Now from hence it follows, that the proper and principal act of justifying faith, is the apprehension and particular application of the gratuitous promises which are offered to believers in this Mediator, Christ. Which particular and justifying faith includes general faith ; for if it should wa- ver in general concerning the truth of the divine word, it could not confide in particular concerning the promises made to us in Christ the Mediator; but it justifies, not so far as it assents in general to the divine word, but so far as it is applied to this its principal and peculiar object, viz. to the promises of grace in the Mediator. Which is evident, first, because as Thomas expresses it. Ver. 4. EPISTLE to the colossians. 63 1 qiigest. 45, art. 6, the justification of a siymer pertains to the goodness and the mercy of God superabundantly diffusing it- self. But we neither can, nor ought, to seek or apprehend the goodness and mercy of God, independently of the promises of grace, which are made and ratified to us in Christ the Mediator : therefore in these alone, as in the proper object, the act of justifying faith is exercised, when and as far as it justifies. Secondly, it is evident from the distribution of the Scripture; for it is divided into the Law and the Gospel : but justification is not sought or contained in the doctrine of the Law. Not in that part which prescribes obedience and promises a recompence to those fulfilling its com- mands ; because the conscience of every one witnesses, that we cannot be justified by the legal covenant. Much less in that other part which contains the threats and pun- ishments due to those who violate the law ; because this doctrine affords not the hope of salvation, but inspires the dread of hell. It remains, therefore, that justification be sought in the Gospel, i. e. in the promises of grace ; and the act of faith, as far as it justifies, should be especially directed to these promises. Thirdly, we shew this from clear testimonies of Scrip- ture. Acts xiii. 38, 39, Through Christ is preached the for- giveness of sins ; aid by hi?n all that believe are j ustifed from all things from which ye could not be justified bi/ the law of Moses, And Rom. iii. 21, 22, But noio the righteousness of God loithout the law is manifested, being witnessed by the law and the prophets ; even the righteousness of God which is by Jaith of Jesus Christ unto all and upon all them that believe. I argue these points the more at large, because Bellar- min, De justif. lib. i. cap. 8, &c. says, that justifying faith is a general assent to all thijigs which are contained in the word of God ; and makes, not the promises of grace, but the whole revelation of God, the object of this faith. If he intends, that justifying faith assents to the whole divine word, we willingly concede it: but if he denies that it has a certain principal object in the word which it regards be- fore all others in the act itself of justifying, viz. Christ the Mediator, and his gratuitous promises concerning the 64 AN EXPOSITION OF ST. paul's Chap. i. remission of sins, he is opposed to St. Paul, who, in a hundred places, names Christ as the principal object of faith, not the word in general : he also opposes even Aqui- nas, who says, th^t faith in the act of justifying does not even regard and contemplate all the articles of faith alike, much less the whole word of God, but only God as 7 emitting sins. — But here a doubt which is raised by the Schoolmen may be briefly solved. They ask, How Christ can be the object of faith, when faith has for its object an enunciation or proposition re- vealed by God? Christ is a thing, and (as the Logicians say) an incomplex term, not a proposition in which truth or falsehood is perceived. It is answered, That is called an object of faith which is either believed itself, or concerning which any thing is be- lieved. The thing itself which is believed is a proposition or enunciation ; that concerning which it is believed is a thing signified by a simple term, as Durandus says. Aqui- nas more plainly remarks ; The object of faith is regarded in a twofold manner : either on the part of the thing be- lieved ; and so the object of faith is always something in- complex, viz. the thing itself concerning which the pro- positions of faith are formed, as Christ, the resurrection, the final judgment, creation, and the like: or on the part of the person believing ; and so the object of faith is that enunciation which faith apprehends concerning the thing, as that Christ is the Mediator and Saviour, that our bodies shall rise again, and that Christ will come to judge the world, that God created the world, and the like. — Thus far concerning the first gift, i. e. faith, and its object, viz. Christ. And love to all the saints.] This is that other gift, from which the Apostle has taken occasion to give thanks to God in the name of the Colossians ; and to which also is joined a certain special object of this virtue, viz. the saints. Respecting this gift itself we must first enquire what it is. Lombard* thought (lib. i. dist. 4), that love was • Peter Lombard, commonly known by the title of Master of the Sen- tences. He was born at Novara, in Lombardy, but brought up at Paris^ in the University of which place he distinguished himself so much, that he Ver. 4. EPISTLE to the colossians. 65 nothing else than the Holy Spirit himself immediately mov^ ing the will to the act of love. For he put this difference between love and the other virtues, that the Holy Spirit moved .the soul to acts of other virtues, by the interme- diate infusion of certain habits, but to the act of love im- mediately by himself, without any other habit being cre- ated or infused. And he grounded this opinion especially upon that passage of John, 1 Epis. iv. 8, God is love ; and again in vers. 16, God is /ove, and he that divelleth in love, dxvelleth in God, and God in him. But this opinion can by no means be supported : for as faith and hope are created gifts, so also love is a habit created by God, by which the will is inclined to love God above all things for his own sake, and all other persons for the sake of God, For if the act of love were an immediate motion of the will by God, without a habit infused, it would follow. First, that the act of love would not be voluntary, because it proceeds neither from the will naturally (for love is above nature), nor from the will as perfected by supernatural habit; but only from the will as it is moved as the instrument of a superior cause ; just as the hand or the foot may be moved by something else. Secondly, it would follow, that man would not have any promptitude in love, or delight in the exercise of love : for promptitude and delight in actions, argue a habit either acquired or infused. The Scripture itself also opposes this comment of Lom- bard, and clearly teaches that V/a^rw, or our love, is not the Holy Spirit, but a fruit of the Holy Spirit, Gal. v. 22. The Fathers also testify against it. 'Aya^rjj Wt/ ^laBeaig ^vxrjr 'aya^n, it is a disposition of the mind hy which it is made to prefer nothing to God, Maxim 1. centur. sentent. torn. 7. was first appointed Canon of Chartres, afterwards Tutor to Philip, son of Lewis VI., and finally Bishop of Paris. He died in 10C4. His great work of the Sentences is looked on as the source of the Scholastic Theology of the Latin Church, as that of Daniascenus had been of the Greek. Of the occasion and nature of this work, of so much importance in the conduct of Papal Theology, Du Pin has given a full and interesting account in his Ec- clesiastical History, Cent. 12. Chap. xv. Lombard also wrote Commen- taries on the Psalms, and on St. Paul's Epistles. VOL. 1. r 66 AN EXPOSITION OF ST. PAUl's CflU}). i. And Prosper; Love is a rectified tvill turned froin all earthly things, and inseparably united to God, kindled by a certain Jive of the Holy Spirit ; De vita contemp. iii. 13. He says that love is inspired by the Holy Spirit, not the Holy Spirit himself. To the passage cited from John, God is love, the answer is easy ; For God is called love causally, not for- mally (as the Schoolmen say), i. e. inasmuch as he causes love in us ; for he is the eternal fountain whence our love, and all other virtues, flow to us. Or God may be called love essentially, in the same manner as God is said to be wisdom, and justice ; because these attributes are not ac- cidents in God, but one and the same essence with God. But this does not in the least prevent the possibility of our love being a created gift; as our prudence, and righteous- ness, and holiness are created gifts, although God may be rightly called prudence itself, and righteousness itself, and holiness itself. We see what love is. Now, in the second place, since it is connected by the Apostle with faith, let us enquire concerning the connexion of faith and love, viz. Whether true faith can exist without love? First, we grant that the mind of man can be so enlight- ened as to believe God, i. e. to assent to the divine word in general, and yet at the same time, be destitute of love. The Schoolmen call i\\\%Jides informis ;* we, historical faith, or general faith. So the very ancient Schoo-man of Altis- siodorum, lib. 3, We believe God by informal faith, i.e that God is, and that God is Almighty, and many other things. Concerning this also James speaks, Chr. ii. 14, What doth it profit though any one say he hath faith, but hath not works ? Then a little after. The devils believe and tremble. But there is also another faith, which we cslW justifying faith, the Schoolmen fdes fonnata,'f which not only believes God, but in God, i. e. which apprehends God as appeased and reconciled in Christ ; and this we say is never separat- ed from love. The former is a simple irradiation, not a • That is, indefinite or crude faith. + That is, formed or definite faith. Ver, 4. EPISTLE to the colossians. 67 theological virtue ; this latter is the first among these three celebrated theological virtues.* And the perpetual con- nection of this with love is proved by many reasons : 1. Because this faith apprehends God as good and merciful, and the Author of salvation to a man's self through Christ; and this apprehension produces neces- sarily the love of God : For so Altissiodorensis, The esti- mation ivith which any one regards God through faith to be his chief good, engenders the desire of that good; lib. 3. 2. Because justifying faith sanctifies and purifies the heart ; but a heart void of love is not sanctified or puri- fied. 3. Because every one who believes with true and justi- fying faith, has a right to eternal life : For so the Baptist, He who believes in the Son hath eternal life. And Paul to the Galatians, Ye are all the children of God by faith. But these things are united in no one who is void of love. 4. The Schoolmen themselves shew that these three theological virtues are always joined. So Altissiodorensis ; All the virtues are united : for faith is the necessary cause of hope and love, lib. 3. But concerning the connection of faith and love in the very act of believing, thus Parisiensis writes ; Living faith is not only a light to sheiv the things be- lieved ; but a life exciting us to do or to decline those things, to " The " livel}'" or living faith of the Church of England, defined in her 12th Article, which alone interests the soul in Christ for justification, it has been well observed, is not to be confounded with tlie " formed" faith of the Church of Rome — i. e. a faith clothed in all the fruits which it is to produce, and justifying us by means of its fruits; " They say that the Scriptures which speak of justification b}' faith ought to be understood of a formed faith; i.e. that our justification is to be ascribed to our faith, only on account of our love" and other fruits of it : " nay they make love to justify, and not faith. But what else is this than to abolish the promises again, and return to the law ?" Melanc. Apol. Confess, p. 52, ed. 1537. " The Papists say that man is justified by Si formed faith. They mean, not by faith, but by other virtues." I. Op. 1, 373 — In the Council of Trent, Marinarus " liked not that it should be said, that/ai//t is fortned with cha- rity, because that kind of speech is not used by St. Paul, but only that faith wo;-to/j 6?/ charity" or love. F.Paul. 183. Conv. 1. 30C. A''ide Scott's Continuation of Milner's Church History : and also Bellarmin's conclusion noted in this vol. p. 10 : Note. F 2 68 AN EXPOSITION OF ST. PAUL's Ckap. \. seek or avoid them. And Durandus, To believe in God is not simply an act of faith, but the act of faith and love together. From these considerations it is manifest, when the Pa- pists argue that true faith may be separated from love, they are either playing upon words, or opposing their own Schoolmen. For that faith which is void of love, differs in kind from that which is justifying; for the last is a theological virtue, the other is not : they differ in the object ; for this apprehends God reconciled to us in Christ ; that is not able to apprehend any such thing r they differ also in their effects ; for this brings peace to the con- science, that fear: they differ, lastly, in their acts; for the act of this is to believe in God, the act of the other is only to believe God, as we have before shewn. The last question, whi«h has respect to faith and love, remains ; viz. Whether love be so conjoined with faith that it is the form of faith? So it appeared to Thomas, to Du- randus, and to others of a more recent date. For they imagine faith by itself to be a certain dead and inanimate thing, and whatever it hath of life or merit, to be borrowed from love as from its soul and form. But on the other hand, Altissiodorensis (whom I have often named)* opposes this, lib. 3, where he maintains, that true and formed faith naturally precedes love ; and he ad- duces the following reasons : 1. The just lives by faith; therefore he loves by faith; therefore living faith is prior in its nature to love, and hence it is not formed and enlivened by love. 2. From 1 Tim. i. 5, The end of the commandment is love out of a pure heart, and of faith unfeigned: therefore true faith, and that which purifies the heart, produces love ; and by consequence it is not formed from love. 3. The motion of true faith precedes the motion of • The person often cited by Davenant under the epithet of " Altissio- dorensis," was William Bishop of Auxerre, whose Theological Summary is far superior to the general style of Divinity of the twelfth century, in which he flourished. Though little is recorded of him, his character and excel- lence as a Writer and a Christian, are quite evident by Davenant's quota- tions from him here, and especially under the 18th verse. Ver. 4. EPISTLE TO THE COLOSSIANS. 69 love ; therefore the habit itself of true faith naturally pre- cedes the habit of love. For we believe and repose our faith on God before we are able to love him. 4. Fjrom the Apostle to the Galatians v. 6, In Christ Jesus neither circumcision availeth any thing, uor uncircumcision, but faith which worketh by love: therefore faith is the effi- cient cause of love, and hence love is not the form of faith, but its daughter or handmaid. But when they (the Papists) are driven to straits, they endeavour to explain their opinion in this way : That love is the form of faith, not in such manner as in natural things, a form is said to give the shape to material ; but only in this respect, that by love the act of faith is per- fected : for faith hath its entire efficacy and merit from love. Thus Aquinas, Q. 2. quaest. 4, art. 3. and qu. disp. de fide, art. 5. And Durandus, lib. 3. dist. 33. qusest. 8, Love is not the inherent, but extrinsic form of faith ; neither does it become a form of faith as being of its nature, but as far as it is meritorious.* But all these things are fallacious and weak. For, first, love does not elicit nor perfect the proper act of faith ; because although they are simultaneous, yet naturally the act and even the habit of faith precedes the act and habit of love. Secondly, love does not, as they think, render the act of faith meritorious, or acceptable to God : but on the con- trary, the power of meriting (as they speak) i. e. of ren- dering our actions acceptable, is placed more especially in faith than in love. For without faith it is impossible that the act of loving can be acceptable to God. Also the re- generate man renounces his own understanding thi-ough faith, before he does his own will through love. Love therefore is not the form, but the offspring of true faith. Hitherto we have considered the gift itself of love : Now let us come to the object. To all saints] Where two things are to be remarked : the object of love, specified in this place, the saints ; and the extent of the object, all saints. " " Nee informat fiileui quoad esse naturae, sed quoad esse meritorium." 70 AN EXPOSITION OF ST. PAUl's Chap. \. By saints the Apostle understands the baptised, and those who profess the Christian religion, as we have before shewn ;* for love presumes such to be true saints. As to the object of love we must know, that the saints are neither its only nor primary object. For, as Augustine writes, De doctrin. Christ, i. 25, There are four objects of our love; one, that which is above us, viz. God : another, that which is ourselves ; the third, that which is near to us, viz. our neighbour ; the fourth, that which is beneath us, viz, our own body. Concerning each of these we shall speak somewhat briefly. 1, First, then, the principal, and also the formal object of love, is God himself: for he is loved for himself, all other things in their relation to him, and as far as they participate, or are able to participate the Divine likeness and blessedness. When, therefore, the Apostle celebrates the love of the Colossians to the saints, he does not ex- clude, but necessarily supposes love to God. For as a co- lour is not seen without light, because light is the medium of seeing colour : so our neighbour is not loved without the love of God, because God is the medium of our loving our neighbour. Hence the Saviour in those two great com- mands places foremost the love of God, as the cause and fountain of the love of our neighbour. Matth. xxii. 37 — 39. Hence also Augustine, Confess, lib. 10, cap. 29, ob- serves. He loves thee less than is right, who together with thee loves any thing else for any other cause than because he loves thee, 2. Augustine places oneself as the second object of love to every one, and that rightly. For as the Philoso- pher (Aristotle) has observed, Eth. ix. cap. 8, 'A-ar' uvtou •Trdvla ta (pi'KiKOi, xai Tr^oi rovs ahXovi ^iwbi : All kindly feelings proceed from oneself toivards others. And God himself in the command of loving our neighbour includes the love of oneself; Thou shalt love thy neighbour as thyself. Plain reason also evinces this. For since love is founded upon the communication of the divine fruition or blessedness, " Vide p. 20, 21. Ver.4:. EPISTLE to the colossians. 71 every one, so far as he understands that he can be a par- taker of the divine fruition, is bound to love himself, and to desire that divine good to himself which is the proper subject, of love. Nay, we may moreover add, that no one is able to love God truly,* who at the same time does not truly love him- self: for he who loves God, wishes to enjoy the divine bles- sedness ; but to wish this good to himself is to love him- self trftly. Furthermore, every one wishes the enjoyment of God to himself first, and more intensely than to ano- ther ; so that if it could not be vouchsafed to more, every one had rather it should be communicated to himself by God than to another. And the reason is, because more causes concur to make him in this manner love himself rather than another. For another may fall from this divine good without my loss or fault, but I myself cannot. But it may be asked, if every one is bound to love him- self, and that more intently than another with this kind of love, why is there no express and direct precept concern- ing the loving oneself? Nay, why is the love of oneself condemned, 2 Tim. iii. 2, Men shall be lovers of them- selves. It is solved thus : Since to love God is to love oneself, therefore when it is commanded that we love God, it is commanded in effect that we love ourselves. For he who loves God wishes to enjoy God, desires to be united to God ; he wishes therefore the chief and greatest good to himself, and hence he loves himself as much as possible. Also, it may be replied, that the written law was given in aid of the law of nature, which was obscured through sin ; yet was not so obscured, but that it might move any one to love himself: therefore an express command concerning the love of oneself was notnecessary. But as to what is said that the love of oneself is condemned in Scripture, it must be understood concerning an inordinate love which respects sensible good, not of that kind of love which has respect to divine good. For no one can too much love, or • Ex charitate. 72 AN EXPOSITION OF ST. paul's Chap. \. too much desire for himself spiritual good things ; but sensible and transitory ones he may ; and in this consists that love which is to be blamed. 3. I now come to the third object of love, which our present design has chiefly in view ; and this is that which is near to us (as Augustine says), i.e. our neighbour.* But a person is called a neighbour not from consangui- nity/ only, but from a mutual participation of reason, as the gloss has it. So also Justin Martyr, A man's neighbour is nothing ehe, but a being participating in a similar condition and in rational facullies.-\ But this must be observed by the way, that a neighbour is loved by us with true love, not simply as he is a partaker of rational nature, but so far as that rational nature may be a partaker of the di- vine blessedness : for love is founded in the mutual parti- cipation of the divine fruition, as was before observed. Among neighbours therefore, i. e. among men, the especial objects of our love are holy men, as the Apostle both here and elsewhere teaches ; as in the Epistle to the Galatians, vi. 10, Let us do good unto all men, especially/ unto them who • A couplet from Augustine, which it is said he caused to be inscribed upon his table, is worthy of being cited here ; it is a practical testimony that he was not actuated by the " bitter and unchristian spirit" recently at- tributed to those suj)posed to hold Calvinistic tenets : — " Far from this table be the worthless guest Who wounds another's fame though but in jest." + Justin, ov Justinus, surnamed the Martyr; one of the earliest writers in the Christian Church, was born at Neapolis, the ancient Skhem of Pa- lestine, in the jjrovince of Samaria. His father Priscus was a Greek Gen- tile, and he himself was deeply versed in the Platonic Philosophy, when he was led by a conversation with a Christian convert, to inquire into the me- rits of that lleligion which he afterwards embraced in 132, and supported both by preaching and writing until he was called upon to seal its truth with his blood. He was beheaded, after having been scourged, according to the imperial edict, in the reign of M. Aurelius, A.D. 1G5. Among his works (a good summary of which has lately been given to the public in a small 8vo. volume, by Bishop Kaye), the best known are his ' Dialogue with Trypho the Jew,' and his first and second Apology for the Christians; the former of which he presented to Antoninus Pius, and the latter to his suc- cessor, Aurelius. Specimens from these will be seen as we proceed, and evince the power of tlie Gospel, in the ennobling of the mind, above all Philosophy. Ver. 4. EPISTLE to the colossians. 73 a;e of the household of faith. So Augustine, The more holy members are to be embraced with a greater love. And the venerable Bede ; The union of hearts is more sacred than that of bodies.* But it is easy to assign a reason, why the saints are more to be loved by us than others, viz. because that which is the formal reason of love, is more visible in them than others : For as those objects are better seen, which are placed more in the light, because light is the formal object of vision ; so those men are more loved, who are more united to God, because God is the formal and proper object of love. The last object of love Augustine makes to be, the hu- man body : which he has therefore done, because love being " Bede, justly named the Venerable, was born about the year A.D. 670^ in the country between the mouth of the Ware and the Tyne. His works make eight folio volumes, and consist principally of Commentaries on the Scriptures, chiefly drawn from the Fathers : and abounding with allegorical interpretations. From his writings it is evident that he had acquired all the learning, philosophical and theological, that could be attained. His information, surprising as it may seem for a person in this country, at that age, had been derived from his access to a library collected at the Monastery atjarrow, by Benedict Biscop, a Monk who had been encouraged under Alfrid, King of Northumberland, to collect books in France and Italy. The volumes he got together contained the concentrated wisdom of ages; and from these treasures were Bede's productions gathered. His most va- luable work is his Ecclesiastical History, which, though abounding in le- gendary fables, the natural result of the credulity of the age and the sources of his resort, is an inestimable record of the early history of the Anglican Church — Mr. Soulhey in his Vindicise Ecclesiae Anglican», has given a very interesting view of the character and productions of this eminent and holy man. He was employed at the period of his dissolution, and during a long and painful illness, in dictating to Wilberth, a young disciple, a translation of St. John's Gospel. Just as this was being brought to a close, he said, " It is now time that I should be released, and go to Him who created me. 1 have lived long and my merciful Judge hath ordered my ways well. The hour of my freedom is at hand ; and my soul desires to behold Christ in his glory." The young disciple then said to him, " Mas- ter, there is 3'et one sentence more." " Write quickly, then," replied the adoring saint. Presently Wilberth said, " Now it is done." " You have said truly," rejoined the dying man : " It is finished. Take my head be- tween thy hands, and place me so that I may look towards my oratory, and then call upon my Father." Being then laid on the jjavement, in the posi- tion which he directed, he expired presently, chaunting the doxology with his latest breath. 74 AN EXPOSITION OF ST. paul's Chap. i. founded upon the communication of divine blessedness, whatever may participate that blessedness may be the ob- ject of love. But novr, although our body cannot enjoy the divine blessedness in knowing and in loving God, yet it may be the instrument in many works of piety of a soul that does know and love God ; whence from the beatifica- tion of the soul redounds a certain incidental blessedness to the body, viz. the blessedness of immortality and inca- pability of suffering. — So much concerning the objects of love. Now let us consider the extent of that object which is here expressed by the Apostle. He would have love to extend to all saints, i. e. professors of true religion. A//,] When the Apostle extends love to all saints, he is to be understood, not only concerning the internal affec- tion, but the external exercise of love, which is discerned in liberality and beneficence towards those who stand in need of our aid. For, as much as in us lies, we ought to be beneficent towards all, not only our neighbours or ref- lations, but strangers, nay enemies and wicked men.* Concerning strangers we have the practice of the apostolic Church : The Macedonians and Achaians made a collec- tion for the poor saints that dwelt at Jerusalem, Rom. xv. 26. So the Corinthians are excited to supply the wants of others from their abundance, 2 Epis. viii. 13 f So Gains is praised for his love toward strangers, 3 Epis. John, ver. " Who cnn forget the exemplifications given us of this by our Redeemer in the parable of the good Samaritan, and as implied in Rom. v. 6 — 10? f Tertullian in his " Apology," cap. 39, gives a fine illustration of the effects of the Gospel in inducing this Christian love : " Every one," says he, speaking of the conduct of the early Christians, " pays something into the public chest once a month, or when he pleases, and according to his ability and inclination ; for there is no compulsion. These gifts are, as it were, the deposits of piety : Hence we relieve and bury the needy, support orphans and decrepit persons, those who have suffered shipwreck, and those who, for the word of God, are condemned to the mines or imprisonment. This very charity of ours has caused us to be noticed by soiri& : — See, say they, how these Christians love one another I" — The world had not before witnessed the like ; and surely these persons had learned of him whose be- nevolence " excludes no persons from its tender regards ; which disdains no condescension, grudges no cost, in its labours of love." Luke xix. 10 ; 2 Cor. viii. 9. Ver. 4. EPISTLE to the colossians. 75 5. Well spake Lactantius, What we give to our relatives through affection, we should give to strangers from philan- thropy. It is a saying of a Grecian poet, Ihat a good man, if he abound in riches, is a common treasure. The Scripture in many places enjoins that enemies should be loved: Do good to them that hate ^ou, Matth. v. 44 ; and Rom. xii. 10, If thine enemy hunger, feed him ; Whence that saying of Tertullian to Scapula, It is the custom of all to love their friends: but it is the peculiarity of Christians to love their enemies.* And this especially points out the power and " Scapula, the President and Proconsul of Africa ; to whom Tertullian wrote in consequence of his improper conduct towards the Christians in his Province, pleading their cause in as admirable an address as he had before composed in their behalf under the persecution of the Emperor Severus. The Romish Church, professing the Religion of Jesus Christ, yet seems to have always retained the character of her Pagan ancestors, and not content with retaining a barbarous hostility towards her enemies in principle, has ever evinced the same towards those, partakers indeed of faith and love, but unable to comply with her superstitions. Hence her principle and conduct towards all those, whom she deems heretics, is hatred, persecution, and — if possible — extermination ; and she has ever gloried in the effects, the more appalling they have been to humanity. For historic evidence of this, let the Reader look into " Townsend's Accusations," p. 248. In ad- dition to the statements there given of the exulting commemoration of the massacre of St. Bartholomew's day, the writer may add, on the testimony of a friend before referred to, p. 13, who recently visited Rome, and communi- cated the fact to him, that two scenes of that massacre were painted in Fresco by the famous Vasari, on the walls of a noble chamber in the Va- tican ! One is the murder of Coligny. The figures are of the natural size, and the scientific painter has fully represented the horrors of the scene. This chamber forms the communication between the Pauline and Sistine Chapels, where the great mysteries of the Roman Catholic Church are ce- lebrated by the Pope in person ; and when the Pontiff carries ' the body of Christ' every Easter, from one to the other, he passes within two yards of the representation of the dead body of Coligny, preserved as a triumph of Holy Mother Church ! ! As facts of this kind are often most disingenuously denied, when it is supposed proof is not at hand, the following confirmation must be deemed decisive and important by all who would not abjure common sense. It is the spontaneous and express testimony of the Jesuit Bonanni, in his Numis Pont. Romse 1C99, Tom. 1, under Greg. XIII. p. 336, where he is describing the notorious medal struck on the occasion Hugonottorum Strages. He not only particularly relates the public rejoicings which then took place at Rome, but affirms with relation to the painting in the 76 AN EXPOSITION OF ST. paul's Chap. i. efficacy of love. For as that fire is hotter and stronger which not only is able to warm things that are near, but such as are far remote ; so that love is the more perfect and lively, which not only extends to neighbours, but to those most distant, i. e. to enemies. Neither ought we to think this love of enemies to be a matter of advice, but of com- mand ; for he loves not God above all things, who does not love an enemy : which may be thus demonstrated : In every enemy of ours two qualities are found : one which is a ground of love, viz. a participation of the di- vine likeness, and the possibility of his participation of blessedness : another which is the ground of hatred, viz. that he inflicts an injury upon us, and opposes us: if there- fore, setting aside the ground of love, we are altogether converted into hatred, our enmity outweighs divine love. Now, as to men openly wicked, such as are given to drun- kenness, adultery, perjury. Christian love does not desert even these. Vox love hopeth all things; 1 Cor. xiii. 7 ; it therefore hopes that these may be converted to God ; and "Vatican, executed b}' command of the Pope — " Colinii et Sociorum caedem in Vaticanse Aula describi coloribus jussit a Georgio Vasaro Religionis vin- dicatie monumentum, et de profligata haeresi trophiEum, soUicitus indequam salubris segro Regni corpori tarn copiosa depravati sanguinis emissio esset profutura." The whole passage would be worth the attention of the Read- ers of Dr. Lingai'd, if the credit of the Papal historian had not been suffi- ciently disposed of by Dr. Allen — On the subject which it is here wished to impress upon the consideration of the thoughtful Header, if he still doubt of the true character and tendency of Popery, let him only peruse the last chapter of Mendham's " Literary Policy of the Church of Rome." Indeed the Translator would intreat every one who has not read that volume, and who desires to come to a right conclusion about the real character of the Infallible and unchangeable Church, to procure it for that purpose. It is of vital importance to a decision in the mind of a wavering Protestant, as to the light in which he should view Romanism and its elForts at the present time. It is more than probable, that on closing the volume, after perusal, his mind would recur to i-ecent events in France as affording a pi-actical de- monsti'ation of the reflections with which its statements close. It is a fact, moreover, pretty well accredited, that the recent Revolution there was oc- casioned mainly by the intriguing of the Priests with the Court party, and by their attempts to introduce that system of things, which in this country, and in Ireland, they are ever and anon insinuating that the Protestant Clergy are interestea in ui)holding. Ver. 5. EPISTLE to the colossians. 77 that they may become partakers of the communion of saints and of eternal blessedness : Therefore the godly man hates the wicked man, but with a perfect hatred : but a perfect hatred is that which is neither defective in justice, nor knowledge, i. e. that you neither hate the men on ac- count of their vices, nor love the vices on account of the men. From these considerations, therefore, it is manifest, that Christian love embraces every rational creature except devils and the damned ; because all either are, or at least as far as we know, may be partakers of holiness and bless- edness. But devils and the damned love forsakes, because God has forsaken them : therefore we cannot desire to them the good of eternal life, to which love chiefly has respect; because this would be repugnant to love, which approves the justice of God, and acquiesces in his revealed will. And these things may suffice concerning the virtue of love, the object, and the extent of the object: and having dwelt so long upon these heads, we must pass over the in- ferences which might be drawn either for instruction, or for direction, or even reproof, and proceed. Verse 5. For the hope which is laid up for you in heaven ; whereof ye heard before in the icord of the truth of the Gospel, In the former verse the Apostle has explained the causes of his giving of thanks, viz. the faith and love of the Co- lossians : now he proceeds to illustrate and confirm the same, from the final and instrumental causes. The final cause, the hope laid up in heaven : the instrumental cause, the word of the Gospel. But because the connection and even the sense of these words is disputed, these doubts must be cleared away, before we proceed to treat the sub- ject matter. Some connect these words, became of the hope lohich is laid up for you, with that expression, ive give thanks, which is placed in the beginning of the third verse, in this sense ; We give thanks to God having heard of your faith and 78 AN EXPOSITION OF ST. paul's Chap. i. love, because from hence we understand you to be of the number of those for whom an eternal reward is laid up in heaven. So Athanasius. Others refer these words to the verse immediately pre- ceding in this sense ; We pjive thanks to God having heard of your faith and love, which faith and love ye have em- braced, and persevere in, on account of the hope laid up in heaven, i. e. on account of celestial blessedness. For hope here is put for the things hoped for, as faith is often taken for those things which are believed. So Chrysostom and Theodoret. Now let us return to the words of the Apostle. For the hope ivhkh is laid tip, &c.] Some one of the Co- lossians might ask from Paul, Why do you give such thanks to God for our faith and love? What good shall accrue to us from thence ? Do you not see plainly that the faithful and godly are despised and trodden upon by all ? Paul answers, I give thanks not on account of the temporal advantage which you are about to derive, but on account of the heavenly felicity, which from thence I know to be reserved for you. And here three things must be observed : The name of the heavenly reward ; it is called hope, oiii- hope. The man- ner : the reward is not said to be conferred immediately, nor only proposed and offered, but laid up, set apart for us. Lastly, the place must be remarked, in heaven. For the hopeJ] Under the name of hope is comprehend- ed whatever of good is to be expected in the life of glory. And by this word he intended to point out celestial happi- ness; First, that from hence we may understand that this re- ward is to be expected by us with patience : for so the Apostle in writing to the Romans viii. 25, says. If we hope for that we see not, then do tee with patience wait for it. A patient expectation is the proper effect of hope, and there- fore very necessary ; because whatever is hoped for, is de- ferred : and delay by its very nature is distressing, unless patience attend us to sustain the mind. And this is the language of patience, which Tertullian expresses in his Ver.5. EPISTLE to the colossians. 79 book De Anima ; Some one may I ask. When shall 1 come to this hoped for joy 1 Patience answers. When God shall be pleased to give it : for no delay of that which will certainly come is long. Secondly, The promised blessedness is called our hope, i. e. the thing which we hope for: through an Antonoma- sia;* that hence we may be led to consider that this object alone is worthy of our hope ; and that other frail and tran- sitory things which are commonly hoped for and sought after, are, in comparison with this heavenly prize, rather to be trampled under foot than hoped for or sought after. Lastly, By this terra the carnal and worldly are reproved, who neither care nor hope for future blessedness ; they co- vet only the pleasures of the present life, and into those they plunge themselves. But as Cyprian speaks, De bono patient. The very fact itself of our being Christians is the substance of hope. If you find not comfort and pleasure in the things hoped for, you are a Christian in vain. Thus far concerning the name of this treasure. Laid up, aTroKsi/Asvw.'] Here he intimates the manner of the reward, that is to say, the way in which it concerns us in the present time. It is not given to us nor are we brought into the possession of it immediately : for this would subvert the nature of hope, and of the thing hoped for. For the present possession of any thing is enjoyment, not hope. Whence the Apostle, Hope that is seen is not hope : for xohat a man seeth, why doth he hope for it ? Rom. viii. 24. Neither is it said that this prize is only offered to us, and proposed ; for it would weaken our hope, if the certainty of the things hoped for should depend upon our- selves and our disposition, so as either to be given to us or denied, according to the merit of our works. But it is said to be laid up for us, i.e. hiddenin reserve with God our Father. But if any thing be in reserve for us, even with a good and honest man, we entertain no doubt concerning its future re- covery ; nay, our goods are placed for that end with ano- " Antonomasia : a figure of rhetoric, in which for some proper name is put the name of some office, possession, or dignity ; or to one ohject the name of any other which nearly resembles it. 80 AN EXPOSITION OF ST. paul's Chap. i. ther, through fear of their not being in safety with our- selves. When therefore the Apostle calls the kingdom of heaven the hope laid up for us, he shews that the godly ought to be certain of the attainment of life eternal ; be- cause it is as a treasure kept in store for his children by God himself their Father. Hence that saying of Christ, Luke xii. 32, Fear no/ little fock, for it is your Father s good pleasure to give you the kingdom. Admirably writes Cle- mens Alexandrinus concerning the certainty of the godly. A faithful man hath the God whom he has loved ; and by faith has received what is uncertain to others ; and he obtains the promise K^arei sTcayyty^'ar ; he possesses future things as present: nay he hath so certain a persuasion, that he makes more sure of them than of pi-esent things. But whence this so great cer- tainty, unless because he knows that this treasure is laid up for him ? In heaven."] Behold the place where this treasure is I From which we learn that such is the nature of this trea- sure, that when once possessed it never afterwards can be taken away. For so says the Saviour, Luke xii. 33, Hither thief approachelh not, nor moth corrupfeth any thing here : as though he would say that all things laid up in heaven, are beyond the toss of fortune, and the danger of loss. Secondly, from the fact that the reward hoped for is laid up in heaven, we are given to understand, that it is not any thing low or mean, but divine, magnificent, and plainly celestial. Concerning all earthly things, Prudentius (Hymno ad Galli cant.) hath well said, Aurum, voluptas, guadium, — opes, honores, ))rospera, Quaecunque nos inflant mala, — fit mane, nil sunt omnia.* But as these earthly things pass away and vanish, and have nothing fixed or permanent about them ; so heavenly • Or gold, or pleasure, wanton mirth, Wealth, honours, or prosperity ; Whatever evils chafe on earth. When morning dawns, — as nought they be. Prudentius was a Poet of the fourth century, a Spaniard by birth, born at Saragossa about the year 348, author of several poems on devotional sub- jects, first published at Venice, in 1501, in 1 vol. quarto, and afterwards in Ver. 5. EPISTLE to the colossians. 81 things stand on the solid basis of their perpetuity, and have nothing fading or transitory : Parisiensis de retribut. sanc- torum. Lastly, if our hope be laid up in heaven, there ought our mirid to be perpetually directed : for where the treasure is, there is the heart, Luke xii. 34. That saying of Paul is the saying of every true Christian ; We have our conversa- tion in heaven, from whence we look for the Saviour, Phil. iii. 20. Upon this, Clemens has elegantly observed that every faithful person, even upon earih, verges upon a celestial nature and life. Strom. 2. But such a forgetfulness of heavenly things hath taken possession of us, that that saying of Prudentius may justly be turned upon us. Nemo aiiimum summi memorem genitoris in altuni, Excitat, ad coelum niittit susi)iria nemo.* In Hamart. And these things concerning the prize hoped for, con- cerning the manner in which it respects us in the present life, and also concerning the place where it is lodged. It remains that we say something of that interpretation of Chrysostom and Theodoret, which we adverted to above. These words., for the hope laid up for you in heaven, Chry- sostom refers to the love and faith of the Colossians ; as though he would say. Ye have believed, and have exer- cised love towards the brethren on account of the hope laid up for you in heaven, i. e. on account of the reward of celestial blessedness. It is necessary to say something concerning this interpretation, inasmuch as the words bear it, and many interpreters follow it. a Variorum Edition at Hanau, and a third In usum Delphini, 4to. at Paris, in 1687- • Surely this k-a* a Christian Poet, who in this couplet had in view Isaiah Ixiv. 7; and may not the Apostolic appeal, Col. iii. 1, be allowed us here, " If ye be risen with Christ, seek those things which are above." The sense of the above quotation is thus attempted for the advantage of the mere English reader : — Regardless of its lofty birth, the mind Ne'er wakes a thought th' Almighty Sire to find ; Ah ! who with ardent longings soars on high To gain th' eternal realms beyond the sky ! VOL. I, G 82 AN EXPOSITION OF ST. paul's Chap. i. But because it agrees in other respects with the former interpretation, while in this one it differs, that it makes the hope reserved in heaven, the motive, not in respect of PauTs giving thanks, but of the faith and love of the Colossians ; we shall discuss only this one question ; Whether it is lawful to do good works, such as to be- lieve in Christ, to love the saints, with a view to, or for the sake of the reward reserved in heaven ? Against this is objected John x. 12, where the Saviour reprehends hirelings, who propose to themselves their own advantage in feeding the sheep of God. To this we answer, They are not blamed because they expect the eternal reward promised by God to well-doers, but because they had respect to temporal reward, and that alone ; and in the mean time neglected the work command- ed by God : he is aa hireling, and cares not for the sheep, verse 13. It is objected, secondly, that it is the way of servants, not of sons, to work for the sake of reward : but we are sons ; therefore we ought not to regard the reward in our work. I answer, to work for the sake of reward, as he does who would not serve God without reward, is truly sordid and servile, neither becomes a son loving his father ; but whilst labouring, to have respect to the reward promised by our father, is neither servile nor sordid. Thirdly, to believe in God, or to love God (or one's neighbour) on account of the reward of blessedness, is to love for the sake of something else : but we ought not to believe in God, or to love God on account of any thing- else, but for his own sake ; consequently not because of the reward of blessedness. I answer, God himself is the reward promised to the faithful ; therefore whilst they expect and regard an eternal reward, they expect nothing but God. But if we understand the reward to be not God himself, but the very act of enjoying God ; then it must be answered otherwise, viz. that this reward is not to be so regarded, that it should be the end for which we love God, but only that it should Ver. 5. EPISTLE to the colossians. 83 be the end of our action, i. e. of our affection and love : And this is allowed ; because a less good is lawfully made subordinate to a greater, as to its end ; yet the enjoyment itself of God at home is a greater good than faith or the love of God by the way ; therefore faith and love are law- fully subordinate to that as to the end. Even some Fathers are quoted against this opinion. Clemens Alexandrinus, Strom. 4, asserts, that a good and perfect man does no good, either through the fear of punishment, or because of the hope of reward, whether from men, or from God Jdrnself Bernard, in his book De amore Dei, is cited by Durandus in support of this opinion. Though God cannot be loved without reward, nevertheless he is not to be served with a view to the reivard. The same answer may be given to both ; viz. that the. reward ought not to be regarded as the only, or even as the principal motive, but God and his glory is to be re- garded as the ultimate end : whilst our heavenly felicity is to be regarded as an end subordinate to that : for we aim at the reward of blessedness, that we may love God more securely and ardently for ever. These objections being answered, the truth must be es- tablished by reasons drawn from Scripture. 1. What was done by the saints and commended in the Scriptures, it is lawful to do ; but the saints had respect to this reward, and it is recited to their praise. David in Ps. cxix. 1 12, says, / have inclined mi/ heart to perform thjj sta- tutes, even unto the end.* Moses, Heb. xi. 26, is said to have looked to the recompence of reivard, aTie^XsTrav eig (xij^ccTTo^oaixv. Paul to the Philips, iii. 14, I press towards the mark for the prize of the high calling. 2. Right reason directs the agent to regard the end of his action: for it is of the nature of an end that it should be aimed at, and from the desire of it excite the doer to • Davenant folloM's the Vulgate, which is propter retribufionem, and ad- mits of a sense apparently more accordant with the tenor of the argument, though that of our version is the primary meaning : the version of Tremel- l\us is ill Jiltem tisqtic, id est, says he in explanation, tola vita. Vide Note, p. 30. G 2 84 AN EXPOSITION OF ST. paul's Chap.\. action ; for the end is the principle from which in actions the practical intellect reasons concerning those things which relate to the end. But the reward of blessedness is the end proposed to faith, and love, and to all good works, as is evident from 1 Peter i. 9, that %fe may receive the end of your faith, the salvation of your souls, 3. God himself offers this reward to those who do well : therefore he wishes that to be regarded by us ; nay, he bids us to regard it. For he would have given no promises of blessedness to the pious, unless he wished that we should have respect to them whilst acting well. In Matth. vi. 33, we are commanded to seek Jirst the kingdom of God: but who seeks what he is not permitted to regard ? In 1 Tim. iv. 8, it is snid,Godli)iess hath the promises of the life that now is, and of that which is to come; but in vain if it be not lawful to be excited to do well by the prospect of them. We conclude, therefore, that a reward to good works is proposed by God, and that it ought to be regarded by us, 1. That hence we may learn the will and munificence of God. 2. That we may exercise hope and faith by fixing our view upon it. 3. That hence we may be excited to cheerfulness in good works. But we ought not to regard and look to the reward; 1. So as to be unwilling to serve God if there were no reward. 2. So as to set the blessedness itself as our end in lov- ing God. 3. So as to infer any merit in our good works from the reward being proposed. Hitherto we have treated of the final cause of the faith and love of the Colossians : It now remains (o speak of the instrumental cause in these words. Which ye heard before in the word of the truth of the Gospel. The Apostle shews in these words whence the Colossians conceived the hope of obtaining this celestial blessedness ; to wit, from the Gospel preached to them before by Epa- Ver. 5. EPISTLE to the colossians. 85 phras. But here are two things to be noticed by us : the instrument of producing faith and hope in general, viz. the word of God heard ; in particular the ivord of the Gospel, which is distinguished by an adjunct, viz. truth. As to what pertains to the first, the things which are hoped for and believed by Christians, are placed beyond human reach ; therefore that they may become known to us, there is need not only of human, Ijut of divine instruc- tion. But the word of God is the organ of this divine in- struction, according to that appeal in Rom. x. 14, How shall they believe in him of whom they have not heard? and how shall they hear without a preacher ? But here we must shew more explicitly in what sense the word preached by men becomes the instrument of pro- ducing faith and hope, since faith and hope are free gifts derived immediately from the fountain of grace, Jas. i. 17. We must know therefore, that two things concur to pro- duce faith or hope ; a knowledge of the things to be be- lieved or hoped for; and the assent of the heart. This knowledge arises from hearing the word : for the knowledge of salvation is not communicated to men in these times by extraordinary revelations or inspirations; but the viord preached is the power of God unto salvation to all that believe. Therefore as to the propounding and know- ledge of the things to be believed and expected, hope and faith depend upon hearing as a necessary instrument. But then, as to the internal assent of the heart, whereby every one firmly apprehends and applies the doctrine proposed to be believed and hoped in to his own comfort, this as- sent arises from feelings of hope and faith infused by the internal operation of the Spirit. Therefore the doctrine of faith and hope is promulgated by man, but the habits of faith and hope are infused and implanted by God him- self. Whence Clemens, Peedag. 1, 'H//ev KaT»i%>7(7/f siq Tn'a-Tiv 'sie^idysi, Trtgrig 5f ayiu Trai^Euirxi TTVsvfj.aTi, Instruction indeed leads to faith, but faith is also taught by the IIoli/ Spirit, And here that celebrated saying of Augustine applies. Think not that man can learn any thing from man : if there be 86 AN EXPOSITION OF ST. PAUL's Chap, \. 710 teacher ivithin, all our babbling is in vain. There are cer- tain outivard assistant teachers a)id admonitions ; he loho teach- eth the heart hath his seat in heaven.^ So the Apostle to the Hebrews iv. 2, Tlte loord preached did not profit them, not being mixed with faith in them that heard it. Therefore God himself is the Creator of faith and hope in the hearts of men : but the hearing the word of God is the instrumental cause ; as well because it shews the ob- ject and proposes it to the mind of the person believing or hoping; as because those habits of faith and hope are not imparted to sleepers, or to those occupied any other way, but to hearers of the word of God, and to those meditat- ing in the same ; on which account the word is called the ministration of the Spirit, 2 Cor. iii. 8. Contemners of the word are void of the hope of salvation. — Thus much con- cerning the general instrument, viz. the toord of God. Throngh the word of the truth of the Gospel.'] Now he declares in particular whence the hope of eternal life springs. For the divine word is not adapted in every part to produce hope ; nay the law serves to arouse fear. Hope, therefore, arises, not from the preaching of the legal co- venant. This do and thou shalt live; but from the promulga- tion of the evangelical covenant, Believe, and thou shalt be saved. Well spake Tertullian, advers. Marc. iii. cap. 16, The possession of eternal life comes not to us through the disci- pline of the law, but through the grace of the Gospel. As the possession is through grace, not through the law, so the hope of the possession is excited through the preaching of the grace of the gospel, not of the doctrine of the law. They who expect eternal life from the covenant of works, do not hope, but presume. But it has been shewn before by us, that the proper object of faith and hope, is, not all those things in general which are delivered in the word, but the promises of grace : it is not necessary therefore to take up more time in explanation or proof of this matter. • August, tract. 4 expus. in Epis. Joan. The original is singularly ex- pressive : in cccJo cathedram hahct qui corda docct. Vet: 5. EPISTLE TO THE COLOSSIANS. 87 The word of the truth.'] The Apostle distinguishes the Gospel by a paraphrastic expression. Erasmus* translates it the veracious word, because the genitive of a substantive should be often rendered by an adjective, after the usage of the Hebrew language. But he has not sufficiently reached either the meaning or force of Paul's expression. For both the doctrine of the law is the veracious ivord, and many doctrines of the Philosophers are true; but the word of truth, is (by way of eminence) appropriated to the Gospel. • Erasmus, well known by his philological and theological treatises as an able scholar and useful writer; the "Tlp6o'pO//,og,' says Aubery, " of our knowledge, and the man that made the rough and untrodden ways smooth and passable." He was born at Rotterdam in 14G7, and educated in an ex- cellent school at Dusseldorf, in Cleveland ; and at nineteen years of age entered among the regularCanons of the Monastery of Stein. From thence, he went into France, visited Paris, and studied in the College of Mon- taigne. Obtaining there some English pupils, he was induced to visit this country, and studied awhile at Oxford ; afterwards he travelled into Italy, and gained great reputation. He came again into England, on the express invitation of Henry VIII., at whose Court he flourished about the com- mencement of tlie sixteenth century ; and also became further distinguish- ed by Lectures read in Greek and Theology to the students at Cambridge, in which University he was appointed Lady Margaret's Professor about 1511, and was presented to a Prebendary by Wolsey, and afterwards to the Rectory of Aldington, in Kent. But though thus naturalised, as it were, here, he returned again to the Continent, and was created Counsellor to Prince Charles of Austria. He did not, however, stay long at the Austrian Court, but withdrew to Basil, and spent his latter days in active literary employ with friends he had made there. He entered warmly into the affairs of the Reformation, and in 1516 jiublished his celebrated New Testament, in Greek and Latin, which was received with the utmost eagerness by all those whose minds were turned to Theological pursuits: yet there were many others to whom the publication of the various Editions of the Scriptures by Erasmus and his brother Reformers, and the circulation of " the word of the truth" by their means, was most offensive. It alarmed the profligate and illiterate Monks. They declared from the pulpit, ' that there was now a new language discovered, called Greek, of which people should be aware, since it was that which produced all the heresies — that in this language was come forth a book called the New Testament, which was in every body's hands, and was full of thorns and briars — that there was also another lan- guage started up, called Hebrew, and that they who learnt it became Jews!' Besides such efforts to promote learning, Erasmus built a School at Rotterdam, endowed it, and directed the order of the Institution. But it is unnecessary to dwell upon his life, though full of interest and in- cident ; it has been written at length by different hands, besides the prln- 88 AN EXPOSITION OF ST. paul's Chap, i, A twofold reason may be assigned for this ; First, be- cause what is most excellent in any kind, is wont (per an- tonomasian*) to claim its generic name as by special prero- gative. Since, therefore, among the various kinds of truths, saving truth is more excellent than the rest ; the doctrine of salvation is called the doctrine of the truth. The doctrine of the law, since we are become weak through sin, becomes a doctrine of death ; the doctrine of the Philosophers relates to men as citizens, not as touch- ing their salvation ; the doctrine of the Gospel therefore remains, which alone is saving, and therefore is alone called, by way of eminence, the ivord of the truth, i. e. saving truth. Secondly, the Gospel may be called the word of the truth because it is the word concerning Christ, who is the way, the life, and the truth ; John xiv. 6. For Christ is the true body, in comparison with which the legal rites and ceremonies were shadows and figures : whence that word. The law ivas given hy Moses, grace a)id truth by Jesus Christ, John i. 17. And John viii. 31, If ye continue in my word, then are ye my disciples indeed; and ye shall hioiv the truth, and the truth shall make you free. Since, therefore, Christ is the truth, and the Gospel hath Christ, both as its author and its object, it is most aptly called the ivord of the truth. I must not here proceed to such observations as may be deduced from what has been hitherto advanced concerning the instrumental cause of producing faith in particular, and also from this title whereby the Gospel is distinguished, being; anxious to hasten forward to the verses which follow. cipal features of it being embodied in various and ample Biographical Sketches, in works either well known or easily accessible. Though an emi- nent promoter of the Reformation by exposing the abominations of the Church of Rome, he had not, like Luther and Rlelancthon, the probity or courage publicly to abjure hei". That church, however, after his death, which happened at Basil in 1536, repaid whatever services he might have rendered to Religion by his ridicule of her practices, by condemning him for a heretic. This took place in a conclave held at Rome about 1655, * Vide Note p. 79. Ver. 6. EPISTLE to the colossians. 89 Verse 6. Which is come itn'o you as it is in all the world ; and bring- eth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. Paul in the preceding verse celebrated the Gospel, inas- much as it was the instrumental cause of producing hope in the hearts of the Colossians : but he still advances in his praises of the same gospel. For it is the custom of this Apostle, having once named the Gospel, forthwith to launch out in commendation of it. Which he does the more freely in this place, because having commended the Gospel, both the Colossians who so readily received it, and Epaphras who so faithfully preached it among them, are associated by him in that commendation. Now let us come to the text. In it the Apostle introduces three things : First, he shews the diffusion of the Gospel, in particular — it is come to you ; in general — and to all the world. Secondly, he declares its efficacy, it bears fruit ; where the Vulgate, and Chrysostom also add a word which is wanting in our ver- sions, viz. et crescit, kuI xv^xvofxivov, and increases. Thirdly, he extends this efficacy from the circumstance of time, since the day ye heard, &c. Which is come unto you, rou Trapovroi eU C,tt2j.] Here the goodness, and the love of God towards the Colossians shines forth : For the Colossians had not come to the Gos- pel, but the Gospel to them. The sick are wont to seek physicians, and to provide medicines at their own expence ; but the heavenly Physician seeks the sick, freely sends the medicine of the Gospel to them who are neither look- ing for, nor thinking of it. So the prophet, Isa. Ixv. 1, / am found of them who sought me not. And the Saviour him- self says, Luke xix. 10, The Son of man is come to seek, and to save that which ivas lost. Upon this Cyprian observes, De Baptismo Christi, The beloved of the Father loved us tcithout any desert of ours, of his oion free grace bestowed on 90 AN EXPOSITION OF ST. paul's Chap. i. us the benefit of his advent, of his own free grace healed us, of his own free grace cured us. From this also, human misery and infirmity are apparent : for we cannot live by the powers of nature and the free- dom of the will, so as to merit, from the grace of congru- ity, the light of the Gospel. Some of the Schoolmen have fancied that a man who has turned his natural good dispo- sition (bonis naturalibus, as they say) to good account, deserves, of congruity, that God should impart to him the knowledge of the saving Gospel and other benefits gratui- tously. Whence Durandus ; There is no one, if he does what is in his power, but God ivill reveal to him all those things with- out which there is no salvation. And elsewhere ; He who lives ivell according to the laio of nature, God trill aid i?i things necessary to salvation. But we know that the Gospel came not to Socrates, Phocion, Aristides, Cato, Seneca, and others, who turned their natural good dispositions to better account than those Corinthians to whom it came, who were whoremongers, thieves, drunkards, &,c. 1 Cor. vi. 10. There- fore as the Gospel came to the Colossians, not called for by their merits, but voluntarily offered by the divine good- ness ; so also we must think concerning all others. It is emphatically expressed (says Gerson*) in the Lord's Prayer — • Gerson, so named from the place of his birth; otherwise John Char- Her, a distinguished Ecclesiastic who flourished in the latter part of the 14th and the commencement of the I5th centuries. On account of his eminence and excellence as a Scholar and a Divine, he was made Chancellor of the University of Paris ; but he became most celebrated for the parts he sus- tained, first, at the Synod of Pisa, in l-lOO, and then in the Council of Constance in 1414, where he appeared as Ambassador from the King of France, and Deputy from the University of Paris and the Province of Sens ; and obtained the titles of " Evangelical and Most Christian." At that Council, Cardinal Zabarella pronounced him to be " the greatest di- vine of his time." Mosheim places him at the head of the Latin writers of that period, and calls him the most illustrious ornament of it ; asserting that he was a man of the greatest influence and authority, whom the Coun- cil of Constance looked upon as its oracle, the lovers of liberty as their pa- tron, and whose memory, he adds, is yet precious to such among the French as are at all zealous for the maintenance of their privileges against Papal despotism. In the Council he urged many things for the Reforma- tion of the Church, besides preaching boldly on the subject ; and a Treatise Ver. 6. EPISTLE to the colossians. 91 Let thy kingdom come, i. e. ht it come to us, because ive are not able by any inward power of our own to go to it. As also in all the world.'] To the particular extension of the Gospel to the Colossians, he adds its general diffusion in all the ivorld. For the Gospel is compared to the sun, which traverses and illuminates all parts of the globe. This light the Apostles and disciples of our Saviour spread about. Paul himself preached the Gospel from Jerusalem as far as to Illyricum ; Mark, in Egypt ; Matthew^, in Ethio- pia ; Thomas, in India; Simon Zelotes, in Britain; and others, elsewhere : And Ecclesiastical writers relate what provinces each of the seventy disciples traversed in their preaching. The most ancient Fathers also speak of the Gospel as even then disseminated among the most remote nations. We shall be content with the testimonies of Jus- which he composed at the time on " the trial of Spirits," is said to abound with excellent rules for the detection of feigned revelations and visions, and contributed to prevent the canonization of some pretended saints. An ob- servation of his^in the Protestant Confession of Augsburg is worth record- ing here, as being in unison with the afore-cited sentiment. That Confession^ Vide Scott's Continuation of Milner's Church History), " Ger- son writes, that many fell into despair, and some even committed suicide, because they found it impossible satisfactorily to observe the traditions of the Church, and had heard of no consolations from grace, and the righteousness of faitli." Yet the solid learning and good sense of this man, though they had carried him through the other official stations which he had sustained with such credit and distinction, and his correct views of the sovereignty of divine grace and the need of the Gospel here evinced, were not sufficient to raise him much above the darkness of that period, or to carry him through what the plain state of things indicated to his judgment as necessary. It is a burn- ing zeal for the glory of Christ — the welfare of his Church — and tiie salva- tion of ])recious souls, which alone can conduct a man through the work of a Reformer. Gerson retired to Lyons in the prime of life, probably out of disgust at what he had witnessed in the discharge of his public functions, or through vexation for having taken part against Jerom and Huss, raised up in Bohemia to proclaim the kingdjom of God, and revive again the conso- lations of grace and the righteousness of faith among men. He, however, passed some years in his retirement at his Brother's, in pious and useful ex- ercises, carrying his humility so far as to instruct youth at school ; and died in 1429, aged G6. He wrote several works, which have been justly va- lued, and have passed through various editions. " The Imitation of Christ," passing under the name of Thomas a Kempis, has been attributed to him. 92 AN EXPOSITION OF ST. paul's Chap. i. tin Martyr, Clemens Alexandrinus, and TertuUian.* There exists no race of men, ivhelher of Barbarians or Greeks, or bear- ing any other designation ; either of those who use their traines for dwellings,-^ or of those who dwell in tents,X or of those who know not the use of dwellings, among whom prayers are not offered up in the name of the crucified Jesus, &c. Justin Martyr, Dialog, cum Tryphon. The word is withheld from none, the light is common, it hath shone to all men : there is no Cimmerius% in the word. Cle- mens Alexandrinus has these words ; Whom have all people heard of? In whom have all nations believed, unless in Christ ? Tertullian, after enumerating all nations, adds concerning us ; The abodes of the Britons, inaccessible to the Romans, yet have been brought under subjection to Christ.\\ And elsewhere ; advers. Marc, he asserts. That Christ had captivated the whole world by faith in his Gospel. " These Fathers, as living in the first ages of the Church, and becoming Apologists for the early Christians, are (next to the brief notices we gather from Scripture), the principal sources from whence information res pecting them is obtained. + Probably alluding to the ancient Germanii or Sarmatii. X The Arabians as being the most distant. § NuUus Cimmerius : — Alluding to Cimmerius on the Western Coast of Italy, so gloomy as to have become proverbial, and have its name used to express any condition of obscurity. " There, under ebon-shades, and low-brow'd rocks. As ragged as thy locks, In dark Cimmerian desert ever dwell." L'AUegro of Milton. Vide also Hom. Odyss. lib. ii. II Roman Catholic writers have been accustomed to boast of the intro- duction of Christianity into Britain under Pope Gregory, from the well known circumstance of his being struck with the interesting ajipearance of some of the West Angles forced from Britain and exposed for sale at Home ; and many Protestant writers have given currency to the assumption.^ But the obligations of England to him by sending Augustine to the West Saxons have been strangely overrated. Tertullian, who flourished nearly four centuries before Gregory, speaks of the important event of the recep- tion of Christianity by this country as having occurred before /ii* day. It had certainly been previously introduced into the greatest part of South Britain, and was not unknown even at the Court of Ethelbert before Au- ^ See an elegant poetical Version of this by Wordsworth. Ver. 6. EPISTLE to the colossians. 03 But here a doubt is started by some, who think the Gos- pel could not have spread into all the world in so short a space of time, as for instance, forty or fifty years. They also, urge that objection, that many nations, nay, another hemisphere is now discovered, which was unknown in the times of the Apostles. Now to this it may be replied, first ; That expression into all the world is to be explained (by synecdoche) for the greatest part of the world. For we must not think that the Apostles penetrated into all the corners of the known world ; but into the most noted provinces, and especially preached the Gospel in the great cities, i. e. they diffused it far and wide. So Luke ii. 1, There went out a decree from Casar Augustus that all the world should be taxed, i. e. all the pro- vinces subjected to the Roman Empire. So John xii. 19,' All the world is gone after him, i. e. men of all kinds indis- criminately. Secondly, the Gospel is come into all the world, inasmuch as a school of Evangelical doctrine is open to all the world, although it may not be preached in particular places. It is opposed, therefore, to the doctrine of Moses, which was open to one nation only, whereas access may be had to the Gospel for all nations. Whence that saying of the Apostle, Titus ii. 11, The grace of God that britigeth salva- tion halh appeared to all men. Not that the preachers of the Gospel, bestirring themselves in all directions, could preach to all and every one; but the preaching of Gospel grace is offered to all and every one without distinction of nations. But as to what is objected in the last place about the New world, viz. that the Gospel was never known to those people, since they were unknown in the times of the Apostles ; I gustine was known there ; for his Queen Bertha was a Christian, and had a Christian Chaplain about her person ; and the arrival of Augustine was soon succeeded by the too common accompaniments of the Roman creed — tyranny and persecution. How small a portion of Britain is indebted to Gregory may be seen, among other writers, in the learned " Defence of English Orders," by Mason, translated by Lindsey. " Adams's Eeligious World Displayed," may also be consulted with satisfaction, vol. i. p. 393. 94 AN EXPOSITION OF ST. PAUL'S Chap. \. answer. First, that this is uncertain ; for we learn from Ec- clesiastical history, that the Gospel penetrated into the far- thest coast of the Eastern India ; and the most learned men (among whom is Arias Montanus, in libro Phaleg.*) think the Eastern parts of this India were contiguous to the Western parts of America, or of the New World. Although this also could be answered, that those regions began to be inhabited, long after the times of the Apostles ; yet when the Gospel is said to have come into all the world, it is understood into those parts of the world which were inha- bited by men. It is now quite clear that the Gospel was preached in all the world. — But why does the Apostle introduce the mention of this thing in this place? First, that he might shew the prophecies of the ancients to have been truly fulfilled, and also of Christ the Saviour, concerning the calling of the Gentiles, and the propaga- tion of the Gospel. The Gentiles shall come to thy light, and kings to the brightness of thy rising, Isa. Ix. 3. The people who walked in darkness have seen a great light, ibid. ix. 2. This Gospel of the kingdom shall be preached in all the world, Matth. xxiv. 14. This could not but confirm the Colos- sians in the doctrine of the Gospel, when they understood that it was destined for the Gentiles, by the divine decree, from the beginning of the world. Secondly, (as Chrysostomhas observed), because persons are confirmed in the faith from having many associates in their tenets. For although the multitude of those who err does not procure credit for error; yet a multitude of per- * Arias Montanus : a learned Spaniard, born at Frexenel, in Estrema- dura, in 1527. After studying in the University of Alcala, lie took the habit of a Benedictine, and attended the Council of Trent in 15(;2, where he obtained considerable reputation. On his return to Spain, he retired to a hermitage, whence he was withdrawn by Philip II. to edite a new Poly- glot, whicli he completed in 8 vols, folio, Antwerp, 1572. After satisfac- torily clearing himself at Rome, from a charge of corrupting the text, he was offered a bishopric by Philip, but preferred a second retirement, from which he was again solicited by the king to return, and become librarian of the Escurial. He died in 1598, aged 71. Besides the Antwerp Polyglot, Arias, who was one of the most learned Divines of the sixteenth century, published several other works, which are chiefly erudite Commentaries on the Scriptures. Vet\ 6. EPISTLE TO THE COLOSSIANS. 95 sons concurring in the truth, strengthens the minds of the faithful, and as it were reproaches unbelievers with their infidelity. Whence that remark of Augustine, Whoever now requires miracles to establish his faith, is in himself a mighty miracle, who, in the midst of a believing tvorid, does not himself believe. De Civitat. Dei. xxii. 8. Lastly, the Apostle calls to mind the propagation of the Gospel through the whole world, that the Colossians might hence understand that those new doctrines of the Philoso- phers and Seducers, which began to be sown in that Church, were not a part of the Gospel, because they were not propagated by the Apostles through the whole world. And with this same argument we disprove all the errors of the Papists : For they can never prove either the supre- macy of the Pope of Rome, or the infallibility of his au- thority, or the worship of images, or the sale of indulgences, or any other dogma in which they differ from us, to have been preached through the whole world by the Apostles or their coadjutors : Theirs, therefore, are not the decrees of the Gospel, but the silliest imagination of lying dreamers; where- fore the faith of Christians is not bound by them. Shrewd- ly spake Tertullian, When we believe the Gospel loe have no liking for any thing further : for this we first believe, that there is not any thing beyond it that we ought to believe.^ — So much concerning the diffusion of the Gospel : Now of its efficacy. And bringeth forth fruit.'] Here we must supply, in all the world, as it doth in you ; we may also add, (what is found in many copies), and increaseth. These first words, and bringeth forth fruit, shew the effi- cacy of the Gospel in producing faith, love, and holiness in the hearts of them that hear; in regard to which, preach- ing is aptly compared to sowing, and the word to seed, which, cast into the ground, bringeth forth fruit , some a hun- dredfold, some sixty, some thirty, Matth. xiii. * From TertuUian's piece, " De prsescriptione Hereticorum," a tract in which he enumerates and censures the various heresies that had infested the Christian Church. 96 AN EXPOSITION OF ST. paul's Chap. i. The Apostle, therefore, here speaks of that spiritual fruit which is perceived in conversion, and in the entire change of manners and hearts, when men overwhelmed before in vices, begin to bloom in virtue, and become re- splendent in holiness.* The Fathers every where laud this efficacy of the Gospel. Clemens Alexand. in Protrept, for instance where he says, T/ie Gospel of Christ hath tamed thejiercest beasts, viz. very wicked men : and Lactantius, Instit. iii. cap. 26,^ " This was fully exemplified in Ihe conrluct and characters of the primi- tive Christians : the change of conduct, the mental effects which conversion produced in the early ages of Christianity, is unparalleled in the history of man: " We," exclaims Justin Martyr, " who formerly rejoiced in Keen- tiousness, now embrace discretion and chastity : we, who resorted to magi- cal arts, now devote ourselves to the unbegotten God, the God of goodness; we, who set our affections upon wealth and possessions, now bring to the common stock all our property, and share it with the indigent ; we, who, owing to diversity of customs, would not partake of the same hearth with those of a diffei'ent race, now, since the appearance of Christ, live toge- ther and pray for our enemies, and endeavour to persuade those who unjustly hate us, that by leading a life conformed to the excellent precepts of Chris- tianity, they may be filled with a good hope of obtaining the same happi- ness with ourselves from that God who is Lord above all things." In an age of Libertinism, we see, the Christian was distinguished by purity. Ha- tred was transformed into love, and the violence of passion subsided into tenderness and peace. The proud became humble. The contemner sub- mitted to contempt. All felt that the Morality oi their Religion was a fixed and imj)erative Rule, and not, like the Ethics of Philosophy, mere reason- ing, often too vague and imperfect to convince, and always too destitute of authority to command. But this reform was vital ; it altered not so much the exterior appearance as the inward heart. ■^ Lactantius was a Christian convert of Africa, and an eminent writer of the early part of the fourtii century. On account of his fine genius he was chosen by the Emperor Constantine to he Tutor to his Son Crispus; .oyoig, spyoii, ««' d'oyf/.aa-i, words, worhs, (as well internal as external) and also doctrines. The reason why the Apostle emphatically requires this general intention of pleasing God, is this ; Because the end determines the quality in moral things, as the form does in natural things. Our duties are to be judged of, not by the beginning but by the end, says August, in Ps. cxviii. And, lib. iv. contr. Julian, cap. 3, Whatever good is done, and is done not on this account, because it ought to be do/ie, al- though it seems good in the view of its being a matter of duti/, yet the end itself t.ot being rights it is sin. So Clem. Strom. 6. The action of erery heathen is foul, because he has not the right end in view. The scope therefore of our whole life ought to be this, that we may please God, and may glorify him thereby. But here, in regard to the intention of pleasing God, it behoves us to resolve some doubts. It is asked, 1. Whether in every good work, the actual intention of pleasiiig God be necessary through the Vv'hole course of the work ? For instance ; A dutiful son obeys his parents with the intention of pleasing God; I ask, whe- ther he sins in any particular instance of duty, if he should not always actually keep this intention in mind ? I answer; It suffices if that intention should have pre- ceded, and be habitually retained, although it be not thought upon in every single act : for many operations pro- ceed by virtue of some primary intention, although the ac- tual intention hath ceased to accompany them. As a dart, by the single impulse of him who throws it, is borne through an intermediate space to a point, although he thinks not either of the space or the point ; so a good work proceeds from a single impulse of the will to its mark, when the performer no longer actually thinks of the mark and of his first intention. The same may be illustrated by 126 AN EXPOSITION OF ST. vaul's Chap. i. the similitude of a traveller, who does not actually, every step he goes, think of that place whither he is going, and yet proceeds straight thither, by virtue of his primary in- tention. But here we should be admonished of two things : First, that we must endeavour, as much as possible, to retain the actual intention of pleasing and of glorifying God in each particular work. Secondly, we must take care, lest, after the first good intention, some bad and inordinate intention insinuate itself: for this latter does not derive rectitude from the former ; but the former will by this latter be marred, corrupted, and defiled. 2. It is asked, Whether it be possible for a regenerated man always to retain this habitual intention of pleasing God in all things, although in the mean time he fails in many ? I answer ; That not only is it possible, but necessary, if he wishes to retain faith and a good conscience : for these cannot consist, neither remain in the same heart with the design of sinning and of displeasing God. Therefore every believer constantly keeps in mind the purpose of pleasing- God and of abstaining from sin, according to that saying of Paul, The good that Iioould I do not ; but the evil which I would not, that I do. Now if I do that T would not, it is no more 1 that do it, hut sin that dwelleth in me, Rom. vii. 19. He who chooseth good, and not evil, retains the design of pleasing God, although, being allured by evil concupis- cence, he sometimes does that through infirmity which displeases God, he makes it his main business to please in all things, whilst he studies to avoid every single sin. Lastly, it is asked. Whether a believer retaining this de- sign of pleasing God, is always acceptable and pleasing to him, notwithstanding those his failures and infirmities? I answer, first. That the person of a godly and faithful man is always pleasing and acceptable to God, because he is regarded by God not as he is in himself, but as a mem- ber under Christ the head ; But there is no condemnation to them loho are in Christ Jesus, Rom. viii. 1. Secondly, The good works of the faithful, although imperfect, are never- theless pleasing to God, because they are regarded by him Ver. 10. EPISTLE TO THE COLOSSIANS. 127 as by a loving Father, not as an austere judge ; as covered and adorned with the most perfect obedience of Christ, not as naked and alone. Lastly, The failings and sins of the faithful are indeed hateful and displeasing to God, but out of a simple hatred, not redounding upon the person.* And therefore God hates sin in the regenerate, and for that rea- son declares war against it, through the Spirit of grace ; but the regenerate themselves, in the mean time, are ac- ceptable to him, and on that account he favours and blesses them. And so much concerning the intention of those who walk worthy of the Lord. We must proceed to the working. Being fruitful in every good icork, and increasing, &,c.] Good working ought to follow a good intention, if we wish to walk worthy of God. and to please him. But he names two kinds of working : the first is practical working, which tends to labour : the other is theoretical working, which labours for the acquisition of knowledge itself. In the first, two things are to be observed : What he requires, fruiffuhiess ; What is the matter about which this fruitful- ness is exercised. Every good work. Fruitful^ This is a metaphorical expression taken from a tree ; not every tree, but one bearing fruit. For the godly are compared to trees planted by the rivers of tvatersy which bring forth fruit in their season, Psal. i. They are compared to branches grafted in the fruitful vine : I am the vine, ye «re the branches : he who abideth in me bringeth forth much fruit, John xv. 5. From this comparison three things may be noted : 1. As no tree can bear fruit, unless it hath a certain life-giving seed in itself, and is moreover nourished daily with good sap ; so no one can bear spiritual fruit, unless he hath in himself the seed of the Spirit, and is daily wa- tered with the outpourings of divine grace. Without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is ivithered. Hence it is said, 1 John iii. 9, Whosoever is born of God doth not commit sin ; for his seed * Vide page 77» on tlie meaning of " a perfect hatred." 128 AN EXPOSITION OF ST. paul's Chup. i. remainelh in him : and he cannot sin because he is horn of God. The Holy Spirit is called seed, because by his power, as a certain life-giving seed, men are rendered fruitful in good works. Not much unlike this similitude is that of Parisi- ensis, when he says, that virtues are called fruits, because the mind of the regenerate man is like a field sotved with the life- giving seed of the wo^d of God; ivhich conceives and brings forth all kinds of virtues, from the gratuitous and spiritual embrace of its eternal Spouse, i. e. God. 2. As that tree is pleasing to God, which does not oc- cupy the ground in vain, neither dissipates the moisture which it draws on leaves and blossoms alone ; but produces good fruits : so he alone is pleasing to God, who does not uselessly occupy room in the Church, neither wears the appearance and form of godliness alone, but puts forth its power and virtue by fruitfulness. Very remarkable are the places of Scripture on this point : in Luke xiii. 7, the Lord says concerning the fig-tree, / seek fruit and find none: cut it doion ; ivhy cumbereth it the ground? On the other hand, a fruitful tree is pleasing to its Lord, and is customarily his care and delight : Mij Father is the husbandman : every branch ivhich beareth fruit he purgeth it that it may bring forth more fruit, John xv 2. I therefore say with Nazianzen, Let no Christian be indo- lent or unfruitful, but let every one from the things which he hath bring forth fruit to God : the sinner, penitence; he who runs welt, perseverance ; the youth, chastity ; the old man, prudence; the rich, mercy; the poor, thankfulness, &.C.* * Gregory Nazianzen : — Our Expositor has cited this Father before, with advantage to his readers (vide p. 21 and 11(») though it was not convenient there to insert a sketch of him : But the beauty of this quotation induces us to enquire into his character ; because it is not always the case, that the main- tenance of Christian truth is an evidence of consistent conduct and fair pre- tensions to ("hristian integrity — Gregory, surnamed Nazianzen, from Na- zianzum, a town of Cappadocia, of which his father was Bishop, was born A.D. 324, at Azianzum, a village near it, and was one of the most illus- trious ornaments of the Greek Church. He was made, much against his in- clination, Bishop of Constantinople in 371) ; but was scarcely seated in his Episcopate, than his tranquillity was disturbed by a schism in his Church, occasioned by the attempts of Maximus, a Cynic Philosopher, whom he Ver. 10. EPISTLE TO THE COLOSSIANS. l!29 3. As a tree lives and bears fruit, not for itself, but for the owner, and for others to whom he sees fit to impart of its fruits ; so a godly man ought not to live to himself alone, nor to care only that his life be honourable to him- self, but that it may be especially honourable to God, who is his Lord, and beneficial to all his brethren ; for this is to resemble a fruitful tree. — And thus much concerning the fruitfulness required : It remains to speak of the matter of this fruitfulness. In every good worki] Behold the very broad and spa- cious matter in which the fruitfulness of a godly man is exercised : And truly in this he differs from a tree : For no person seeks different fruits from one and the same tree ; but God expects that every one of the faithful and rege- nerate should produce every kind of good works. And the reason of this dissimilitude arises from this circum- stance, that since the fruit of any thing answers to its seed, a tree produces only one sort of fruit, inasmuch as the virtue and power of the seed planted is limited to one ; but the seed which is sown in the hearts of the pious (viz. the Grace of the Holy Spirit) avails to the producing equally of every spiritual fruit : Unless, therefore, they had baptised, to supplant him in the See : Supported by the Emperor Thee dosius, he defeated his opponent, and his election was confirmed in the Council of Constantinople, held in 381. The difficulties- of his situation, however, induced him shortly after to resign it ; when he retired to his pa- ternal estate at Nazianzum, and there lived in seclusion till 380, the period of his decease. He was not only a man of piety, learning, and talent ; but also in other respects an estimable character, displaying on most occasions more moderation and liberality tlian was usual among the Divines of his age. As a Divine he so far outstripped the rest of his day, that " he was " entitled 'o Qsohoyoi xxt 's^oxnv ; and a difference from his doctrine was " identified with Heresy. A dutiful son, a faithful friend, and universally " beneficent, he would have been a model for society, had he not been too " sensitive, and, perhaps, too ascetic. Humble, though full of energy ; " despising worldly advantages unless he could apply them to the advance- " ment of Religion ; untainted by immorality, forgiving injuries, and in- " deflitigable in his Ministry, he may be accounted the most exemplary, " as well as the most able Christian on record in the fourth century." "Vide Encyclop. Metropol. under Ecclesiastical Writers of the fourth Cen- tury. His works are extant in 2 vols, printed at Paris in 1G09. His style is said to be equal to that of the most celebrated orators of ancient Greece. VOL. I. K 130 AN EXPOSITION OF ST. paul's Chap. i. produce every fruit, they do not answer the nature and ef- ficacy of the seed. For the frint of the Spirit is not one alone, but manifold ; viz. love, joy, peace, patience, loiig- suffering, goodness, benignity, and the (ike ; Gal. v. 22. There are, therefore, two things to be noted in the matter of the fruitfulness : The first, that God does not approve of every kind of fruitfulness, but restricts it to good ivorks. But those are called good works which are commanded and directed by God. They, therefore, who by their own inventions, and a certain superstition, 'e9e%o6p>i(rxf/a, a will-worship, attempt to please God, are judged not to grow fruitful, but wan- ton. For so speaks the Psalmist, cvi. 39, They were defiled with their own icorks, and went a whoring ivith their oivn in- ventions. Wisely and piously spake Cyprian, The exercises of righteousness are to he chosen not by our oivn will, but by the will of God, De singul. cleric. And in Isaiah God complains of the Jews, that they worshipped him by the precepts of men, ch. xxix. 13. The second, that fruitfulness of any one kind is not suf- ficient, but we must be fruitful in every good work. If any one produce the good fruit of alms deeds, and mingle with them the impure fruits of lewdness ; or if any one be con- spicuous for chastity, and defile himself by avarice ; he would not answer the divine will, or the Apostle's desire of being fruitful in every good work : nay, he is accounted by God bad and unclean. For who shall say that any one is clean, who is wont to wallow even in a single sewer? Hence the Apostle bids us abstain from all appearance of evil, and wishes us to be sanctified wholly oAoteXe??, wishes spirit, soul, and body to be preserved blameless^ 1 Thess. v. 22, 23. And so much concerning that practical working where- by we please God. Increasing in the knoicledge of God.l^ This is that other working of those who walk worthy of God, and study to please him. As they are fruitful in good works as far as respects an active life, so they increase and advance in the knowledge of God as far as respects a contemplative life. Ver. 10. EPISTLE TO THE COLOSSIANS. 131 The Apostle alludes to that increase in our spiritual sta- ture, concerning which he also speaks in Ephes. iv. 13, where he shews, that we must increase till we all come hi the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. — We observe, 1. Increase in knowledge is no less necessary to a Christian man, than fruitfulness in works ; because we are bound to both by the divine command, and we are taught to seek both from God by Apostolic example. 2. From the circumstance of the Apostle joining these two, he wishes to intimate that fruitfulness in works can- not exist, without this progress in wisdom ; nor progress in wisdom and the true knowledge of God, without fruitful- ness. The reason of the former is this ; Because wisdom so directs the operation of virtue, as sight does the walking faculty. Take away sight, and no one can walk aright ; take away wisdom, and he cannot be fruitful as he ought. For that action is bad which is not directed by knowledge, although it belong to the class of the good.* And the rea- son of the latter is, because the desire and the practice of holiness is, by the divine CBConomy, a certain preparation for obtaining more abundant knowledge from God ; and on the other hand, the neglect of holiness and good works, is the cause why God inflicts spiritual blindness, and gives men over to a reprobate mind. I understand more than the an- cients, because I keep thij precepts, Ps. cxix. 100. Into a ma- licioi's soul wisdom shall not enter ; nor dwell in the body which is subject unto sin. Wisdom i. 4 : And Rom. i. 21, 28, Be- cause ivhen they kueio God, they glorifed him not as God, their foolish heart was darkened, and God delivered them over to a reprobate mind. As therefore from true knowledge, arises the study of holiness and the practice of good works; so again from this fruitfulness knowledge itself takes a new increase : as also from ignorance arises an abandoned life ; so again, from this abandoned life, igno- * Vide Note p. 100. K 2 132 AN EXPOSITION OF ST. p A u l's Chap. i. ranee and spiritual stupidity is increased.^ — But let it suf- fice to have said thus much concerning the second part of the Apostle's prayer. Verse 11. Strengthened with all might, according to his gloiiovs power, unto all patience and long-suffering with joy fulness. This is the last part of the Apostle's prayer for the Co- lossians, and has especial respect to the enduring of the cross. And there are three things to be noted in it : 1. The good itself which is sought, strengthening; being strengthened with all might. 2. Whence this good is expected and obtained : from the glorious poioer of God. 3. To what end this good of being strengthened sub- serves ; unto all patience and long-suffering with jot/fulness. Strengthened with all might."] These words are connected with the 9th verse ; We cease not to pray for you, that ye may be filled with all knowledge, &c, that ye may walk wor- thy of the Lord. . . .being strengthened with all might, &c. This strengthening fortifies the mind as well to endure as to abstain; for it impresses that fortitude on the mind, which, as Prosper says, not only being beaten by divers trou- bles remains unshaken, but also yields, through being eifeebled, to no allurements of pleasure, De vita contemplat. iii. 20. It is most properly, therefore, the business of this strength- ening to invest a man with that spiritual power, by which he may act virtuously and live religiously, notwithstanding those difficulties and dangers which restrain him from god- liness. The School doctors affirm somewhat more explicitly that this might exercises its energies in five things ; 1. In attempting good works, however arduous. 2. In striving against vices. 3. In despising earthly things. 4. In resisting temptations. 5. In enduring afflictions. And here it is proper to observe the order of the Apostle's Ver. 11. EPISTLE TO THE COLOSSIANS. 133 prayer. He entreated for them, in the first place, an in- fused knowledge of the divine will ; secondly, fruitfuluess in works of holiness : now, lastly, he desires for them might, from some special strengthening, because the cross awaits all those ivho will live godly in Christ, 2 Tim. iii. 12. Observe ; Even after a knowledge of the truth is infused, and the grace of holiness imparted, yet the regenerate re- main infirm and weak to undertake any spiritual good, to strive against vices, to resist temptations ; unless they are further strengthened and sustained. This Paul confesses. To will is present with me, but how to perform that ichich is good I Jiud not, Rom. vii. 18. This was manifested in David and Peter, who, by reason of this infirmity of our nature, fell in the day of temptation. This infirmity of the regenerate and sanctified man. Pa- risiensis illustrates by some beautiful similitudes in his book of Temptations and the means of resisting them ; of which it will not be foreign to our undertaking to adduce a few, that it may be understood what wisdom the Apostle evinced in desiring strengthening also for them after sanc- tification. 1. He compares the regenerate and sanctified man to a knight splendidly armed, who proceeds to battle mounted upon a pra)icing and refractory horse : for he is often throivn by the movements of his steed, unless some other person come to his as sistance : so the regenerate man, having in himself a concupis- cence resisting and fighting against the Spirit, will ofttimes be thrown to the earth, unless he be supported and strengthened from another quarter. 2. He compares the regenerate and godly man to a build- ing, the upper part of which consists of firm and solid mate- rials, the lower is dry and combustible : for so the renewed man, as to his regenerated part, viz. his spirit, consists as it were of endowments and graces that are divine, which possess in themselves stability ; but as to his inferior part, viz. thefiesh, he consists of luits and evil inclinations : as therefore that building, so the i-enewed man, being easily infiamed in the infe- rior part, will be ivholly destroyed, unless he be protected and succoured from some other quarter. 134 AN EXPOSITION OF ST. PAUL's Chup. \. 3. As a Virgin, although she be adorned with remarkable chastity and modesty, yet if she pass her life in the midst of corruptors, will need assistance lest she be overcome by (heir blandishme)its or threats; so the human soul adorned tcith grace and holiness, nevertheless requires constant strengthening, because it exists among corrupting men and evil spirits, and also inbred lusts. Ye see the necessity of strengthening on account of the infirmity of the flesh. But why does the Apostle say, strengthened with all might? First, to intimate that we fight not against one enemy, neither are opposed by weapons on one side only, but by many, and on every side. There are three chief adversa- ries, the flesh, the world, the devil; under each of which, as leaders, there are innumerable bands of troops. Se- condly, to signify that it profits us little, if we conquer any one or some of these enemies, unless we bravely tread them all under our feet. For, as Cyprian speaks, if avarice be overthroivn, lust rises ; if lust be subdued, ambition succeeds ; if ambition is spurned, math incenses, pride inflates, &.c. Unless we overcome these enemies one and all, we are con- quered : There is therefore need of all might against every kind of enemy. — Thus much concerning the good which is sought. According to his glorious power, Kara to upxroi ryfg ^o^vi xvrov.'] This is an Hebraism ; for the genitive case of the substantive is put instead of an adjective, vim gloria, i. e. vim gloriosam, the power of God for glorious poiver. Now in these words the Apostle shews whence the strengthen- ing and might of the godly comes, namely, from the glo- rious power of God. Three things are to be considered : What this strengthening power is; Why it is called glori- ous power ; How it comes to us, and whence it is derived. As to the first : The strengthening power is the Holy Spirit himself, with his gifts; who breathes wonderful might into our infirm minds. For so Christ himself speaks, Luke xxiv. 49, Tarry ye, said he to the Apostles, in the city of Jerusalem, until ye be endued ivith power from on high ; i. e. until the Holy Spirit enter into you from heaven : For so Vet: II. EPISTLE TO THE COLOSSIANS. 135 Paul when writing to the Ephes. iii. 16, Ma^ God grant you, that ye may he strengthened mightily by his Spirit in the inner man. We are here taught 1 . That no one ought to confide in his own strength, as though by his own power he could resist temptations, or endure griefs and afflictions for Christ ; but he should seek strengthening from this Spirit. Piously and wisely spake Augustine, A presumption of stability keeps back many from stability : no one will be strong by God, but he who perceives his weakness in himself, De verbis Domini, serm. 13. 2. That when temptations are overcome, it behoves us to ascribe the glory to God, not to ourselves, or to our own power. Not unto us, not unto us, but to thy name give the glory, Ps. cxv. 1. For it is a species of pride when any one would seem to have that from himself which he bor- rowed from another. Lastly, when we see heretical and impious men confi- dently undergoing pains and torments, we must know, that it is not might, but madness; not strength, but stupidity : for true courage is the gift of the Holy Spirit, and is given to the sanctified alone. For the things which seem to be done by heretics and the wicked with a certain fortitude, argue not so much their strength, as the violent impulses of the devil : for the deeds of heretics are as the deeds of da- moniacs, as says Parisiensis, De moribus. Thus it appears whence this strengthening might comes. Let us enquire why it is called glorious. Glorious.'] The Apostle could have said, we are streng- thened by God, or by his power; but he adds this epithet, glorious power, or glorious might ; 1. That we may place the greater confidence in this divine power : Because this very word contains in itself an earnest, or rather a promise of victory and triumph: for this could not be glorious power, if it might be overcome by an evil spirit and sin. Li all these things we are more than conquerors through him who hath loved us, Rom viii. 37. 136 AN EXPOSITION OF ST. paul's Chap. i. 2. It is called glorious power on account of the admir- able mode of conquering the devil, the world, and the flesh. For the Spirit of God not immediately, by his ab- solute power, beats oiF these enemies of our salvation ; but by inspiring us with strength causes even ourselves to trample them under. Moreover that power must necessa- rily be very admirable and glorious, which makes feeble man, clothed with sinful flesh, to overcome the insults and wiles of devils, the alarms and solicitations of the flesh, the hatred, snares, and injuries of the whole world. Of this glorious power God himself speaks. My strength is made perfect in weakness, 2 Cor. xii. 9. Vide 1 Cor. i. 27. Only one thing now remains to be explained : How this glorious power of the Holy Spirit comes to us. It is de- rived unto us by the gracious mediation and intercession of Christ sitting at the right hand of the Father. Con- cerning the gift or sending of his Spirit into the hearts of believers, we have the promise of Christ, John xvi.7. It is expedient for you that I go away, for, if I go away, I will send the Comforter unto you. Christ, therefore, as God, to- gether with the Father and the Holy Spirit, gives this glo- rious power of the Holy Spirit to his people. God alone gives God. Christ, as man, intercedes with the Father, and by his intercession obtains this Spirit of fortitude for all the elect : John xiv. 16, I will ask the Father, and he will give you another Comforter, that he may abide with you for ever. Hence we gather that Christ, although seated in heaven, is yet the living head of, and really united to, the Church which is on earth. For as the natural head diffuses sense and motion through its body; so Christ, the spiritual head of the Church, communicates the vital power of his Spirit to all his members. Here we see the real practical use of that article. He sitteth at the right hand of the Father : For we do not be- lieve as we ought the sitting of Christ at the right hand of the Father, unless we believe that he so reigns in heaven, as far more effectually to protect and strengthen his people Ver. 11. EPISTLE TO THE COLOSSIANS. 137 by this his glorious power, than if he continued to be yet present upon the earth in the body, and stood by each one of us. We have unfolded what, and what kind of good that strengthening is which the Apostle intreated for the Co- lossians ; we have explained also whence it is derived, and by whose mediation it is conferred upon us : It remains that we now explain what end it subserves. Unto all patience and long-siifferiiig with jot/fulness.'] He shews the use and end of our divine strengthening and of our spiritual fortitude, viz. that it may beget in us patience or endurance, and long-suffering ; then he annexes the cha- racteristic of Christian patience, viz. joyfulness. Let us inquire, first, what is the nature of these virtues. Interpreters are not sufficiently agreed what is vTro/jtovn, patience, and what ficcKpo^v/jua, long-suffering. Some refer vTTo/jiovv, i. e. patience or endurance, to those evils which are inflicted by God ; ixaKpo^uiAia, to those which are laid upon us by men. Chrysostom so distinguishes them, as to say, that endurance is to be exercised towards those whom we are not able to punish ; long-suffering towards those whom we may. He endures, therefore, who bears with equani- mity that evil which he cannot repel : he is long-suffering, who, being offended by an equal or an inferior, takes not revenge though he has it in his power. But these expositions appear to me to restrict both words too much. It is more probable, then, that we should say Wojwovrj, or endurance, respects that load and weight of affliction visited upon us, either by God, or by men ; (for this word is derived oltto rou vTro/iiveiv, which sig- nifies to remain under a load of afflictions, and not to be overwhelmed by their weight) ; but fxanpo^ufMiav, or long-suf- fering, respects the length and duration itself of the incum- bent evil. Therefore, he who is not broken either by the deferring too long our deliverance from evil, or by the pro- tracting too long our reinstatement in good, the same hath this long-suffering, because his mind duly extends its view to the end which is far distant. (Tit. ii. 3; 2 Pet. iii. 12; Jude, 21). 138 AN EXPOSITION OF ST. paul's Chap. i. These two virtues are the inseparable companions of that strength and fortitude which the Spirit liberally be- stows upon us; for they are joined to ihQ.t fortitude, as secondary virtues to the primary one. But they differ in this principally, th?it fortitude arms us against the fear and dread of evil approaching and attacking us, and does not allow us to flee and decline the fight : endurance and long- suffeiing support the mind itself against the perception of evil which has already come upon and arrested us, and does nol permit us to sink under grief and sadness, but teaches us to bear it without any immoderate or unbecom- ing passion. — We see now what is the nature of endurance and long-suffering. Let us consider, secondly, the necessity of these vir- tues ; and first of patience. Now this virtue is very neces- sary to all the godly, because occasion of exercising it oc- curs on every hand. 1. If we regard God himself, he exercises their patience in chastising them. Whom the Lord loveth he chastenelh ; and scourgeth every son whom he receiveth, Heb. xii. 6. This chastisement, if patience be present, works with it for salvation ; if absent, produces murmuring, desperation, and finally, condemnation. 2. If we regard the world, patience is very necessary to the godly : for in the ivorld, and from the world they will have tribulation ; and as many as will live godly in Christ Jesus will suffer persecution. He, therefore, who is destitute of patience, is exposed naked to the iron storm of all wea- pons. 3. Lastly, if we regard other virtues, patience is neces- sary. For to faith, righteousness, chastity, punishment is often held out with infamy : Here patience unfolds its strength, and exhibits itself, as it were, a shield to the other virtues ; for The virtue which patience does not sustain is a widow. Prudent. Patience is so ordained in the things of God, says Tertul- lian, thai no one ivho is a stranger to patience can perform any precept. Whence that saying of Paul to the Romans ii. Ver. 11. EPISTLE TO THE COLOSSIANS. 139 6, 7, God icill render to every one according to his deeds ; to those ivho endure, the glory of good works. Now let us observe what relates to long-siifering ; nor is there less necessity for this : First, by reason of the promised good ; for hope ivhich is deferred afflicts the soul, Prov. xiii. 12. There is need there- fore of long-suffering to those to whom the blessedness of heaven is promised, lest they grow remiss, and, through despair of the reward, cast off the exercise of godliness. For the flesh murmurs and rebels, and accuses God of de- lay and slackness, because he does not immediately con- fer what he promised : but this spiritual long-suffering says. For yet a little while, and he that shall come will come, and will not tarry. Heb. x. 37. Secondly, there is need of long-suffering, by reason of the incumbent evils. For that which Epicurus was wont to say consoles not the godly : All grief , if long, is light ; if heavy, is short ;* for their afflictions are both heavy and protracted : The whole of their life is a warfare ; all this life is to them a vale of tears. Ye shall xveep and lament, says Christ, John xvi. 20, but the ivorld shall rejoice. Where, then, is the comfort of the godly ? hi quietness and in con- fidence shall be your strength; as Isaiah beautifully says, cap. XXX. 15. And Jerome, Lament, iii. 25, 26, I'he Lord is good unto them that tvaitjur him. It is good that a man should silently wait for the salvation of God.f • The Philosopher, whose maxim is here cited, the Leader of a Sect well known by the name of ' Epicureans,' flourished about three hundred years before Christ ; he maintained notions respectinj^ the gods which bor- dered on Atheism ; and made pleasure the end of his doctrine. His follow- ers became divided into two kinds, the rigid and the remiss ; the latter il- lustrated the leading principle of the system abundantly in their practice. It was such who said, " Let us ,eat and drink., for (o-?norrow tee die," and against the spread of whose pernicious errors the Apostle directed that pungent corrective, 1 Cor. xv. 33: " Be not deceived; evil comfnunications corrnj}t good manners : awake to righteousness and sin not, for some have not the knowledge of God." How could such offer any consolation to the afflicted and miserable ! i" Bonttm est prastolari cum silentio salutari Dei. Davenant in loc. from the Vulgate. 140 AN EXPOSITION OF ST, paul's Chap. i. We have seen the nature and necessity of patience and long-sufFering : Now let us ponder the fruit and admirable effects. And this is first to be premised, that the benefits which arise from afflictions, whatever they are, do not arise but through the medium of this patience : therefore they are the rather to be ascribed to patience than to that afflic- tion, which is most hurtful to those who are impatient. 1. Patience discomfits and overthrows all its enemies, without inflicting or returning a wound; it does not deign to aim a weapon at them, nevertheless it achieves a con- quest even by quietude. The heathen and their idolatries, says Augustine, Epist. 42, are overcome not by resistance, hut by the martyrdom of Christians. 2. Patience causes all its enemies to serve itself, and contribute innumerable advantages : to say nothing of the rest, it occasions its persecutors to prepare for it the crown of the eternal kingdom. Blessed are they who suffer perse- cution for righteousness'' sake, for theirs is the kingdom of heaven. Matt. v. 10. Whence that saying of the martyr Vicentius to Dacian his tormentor. Never hath any one so well served me as thou hast. 3. Our patience confounds the devil, causes angels to rejoice, glorifies God himself, and, lastly, sometimes melts and converts the most inveterate enemies. Tertullian, captivated by the great advantage of this good, exclaimed, De patient : Let me lose all the world, provided I am enriched by patience,* With joy fulness!^ These last words determine the cha- racter of true and christian patience ; for hereby it is dis- tinguished from that which is philosophical and hypocriti- * Next to the displays of this grace as given by the primitive Christians, and the martyrs at the time of the Keformation, the conduct of the Wal- denses under their severe and long protracted persecutions, affords the most instructive illustrations of its excellence and advantage on a large scale. Vide " Authentic details of the Waldenses, collected during a resi- dence among the Vaudois of Piedmont and Wirtemberg, in 1825," Hal- chards ; a volume, it is aj)prehended, not sufficiently known on account of its unpretending merits, and the profits of which are intended for the bene- fit of the Vaudois. Ver. 11. EPISTLE TO THE COLOSSIANS. 141 cal. That which is philosophical, (such as is celebrated in the instance of Socrates) had not this spiritual joy united with it ; that which is hypocritical hath inward repining : that alone which is Christian possesses joy and spiritual cheerfulness in the midst of calamities. T/ie^ deparledfrom the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. Acts v. 41. But an objection is raised from the passage before ad- duced, viz. Ve shall lament, but the world shall rejoice : there- fore the afflictions of the godly (it is said) do not produce gladness, but grief and tears. That opinion of the Philo- sopher in his Ethics, (Ethic 3) is also well known. That fortitude is occupied about a troublesome and unpleasant object, and therefore it is sufficient if a brave man be not sad, although he may not be joyful. I answer. This gladness is not concerning the object of patience, for that inflicts pain ; but concerning the act, the advantage, and the end ; for the consideration of these produces gladness. To rejoice concerning an object is not suitable to every virtue; for there is some kind of virtue to which it pertains to grieve about its object, viz. penitence : but to rejoice concerning its own act pertains to every virtue ; because to every one endued with virtue, it is de- lightful to exercise himself according to the habit of that virtue. Whence even the penitent himself rejoices, though it be at his own sorrow : so the brave and patient are made joyful by the very exercise of fortitude and patience, al- though from the objects of these virtues they feel grief and pain. But this joyfulness, which arises from the consideration of its own virtuous and praiseworthy employ, is not that which the Apostle chiefly regarded ; but rather that which arises from confidence of the divine love ; from a sure knowledge that all our afflictions work together for the good of our souls ; from the certainty of deliverance, and the hope of glory. For so says the Apostle, All things work together for good to them that love God, Rom. viii. 28. And in the Epistle to the Philip, i. 28, /// nothing terrified by your adversaries ; which is to them an evident token of per- 142 AN EXPOSITION OF ST. paul's Chap. 1. dition, but to you of salvation. And the Saviour, Matth. v. 11, 12, When ye shall be persecuted, rejoice; because great is your reward in heaven. Gregory says. The more severely I am oppressed by present evils, the more certainly I anticipate Jiiturejoys. And thus much concerning the third part of the Apos- tle's prayer, with which he concludes his exordium, or se- cond part of this Chapter, and of the whole Epistle : We proceed to the third. Verse 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. Having explained the title of the Epistle, and the pre- face, we come now to the third part of this Chapter, which extends to the 23d verse; and contains the sum of Evan- gelical doctrine concerning the redemption of the human race. Now iu this part of the chapter the Apostle accom- plishes three things. 1. He sets forth the benefit itself of redemption, from verse the 12th to the 15th. 2. He describes the person of the Redeemer, from that verse to the 20th. 3. He explains the manner of the Redemption, or of the procuring of our salvation, to verse 23d. The benefit of Redemption contains in itself many other benefits, which we shall discuss in their order one by one. But we may reduce the sum of the Apostle's discussion to this proposition, viz. We are saved by the merit and pas- sion of Christ alone, who is sufficient to procure human salvation, without Jewish ceremonies and the other means which were foisted in by the false Apostles. Let this in general be observed and premised : The best preservative against error is to hold aright the benefit of redemption ; as also the sufficiency and efficacy of the Re- Fier. 12. epistle to the colossians. 143 deemer. For why does the Apostle undertake to unfold this doctrine? Doubtless that by the understanding of it all seductive subtleties may be dissipated. By laying down the same foundation concerning the sufficiency of Christ the Redeemer and Mediator, we shall be able to expose and crush the errors of the Papists, re- specting the invocation of saints, the necessity of human satisfactions, the granting of indulgences, and many others with which they have contaminated the Christian Religion, Most truly said Calvin, Popery stands not except rcith igno- rance of Christ.* • Our Expositor has here cited an authority, a reference to whom is, in the minds of some well-meaning and otherwise sensible and intelligent per- sons, more odious than an exhibition of sin itself. But none, surely, will object to, or take offence, at the sentiment adduced, so truly in point, ex- cept those who favour the dominance of that noxious and blighting system justly animadverted upon. The Translator, however, cannot refrain from taking occasion to observe, that whilst we are to yield deference to names, or parties, only so far as they speak the language and follow the steps of Christ, we should still not stand aloof from the admission of truth, on ac- count of a name ; and though he is no admirer of Calvin's peculiarities, or, rather, the excrescences grafted upon truth as his opinions, by ultra and anti-Calvinists ; yet, as a receiver of those doctrines which Calvin held and well maintained, in common with all true Believers, from the first shining of the Sun of Righteousness upon this earth, he thinks it well to lay before his readers a few remarks upon the subject adverted to, judiciously selected from various competent judges by the pen of another. That excellent Author, the Rev. T. H. Home, in his admirable work " The Introduction to the Critical Study of the Scriptures," vol. ii. Append. No. vi. Sect. 14, " on the principal Commentators," «&c. art. 2 ; has some citations well worth the knowledge and the consideration, of every fearful and prejudiced person, in reference to the character under notice. " The Commentaries and other expository writings of this great man" [Calvin], says he, " have always been deservedly celebrated and admired ; though it has been the fashion, with some modern divines, to depreciate them, on account of those pecu- liar dogmas which Calvin deduced from the Sacred Writings." " Calvin's Commentaries," says the learned Matthew Poole, in the preface to the ' Synopsis Criticorum Sacrorum,' •' abound in solid discussions of theologi- cal subjects, and in practical improvements of them. Subsequent writers have borrowed most of their materials from Calvin ; and his interpretations adorn the books, even of those who repay their obligation by re))roaching their master." The great critic Scaliger said, " that no Commentator had better hit the sense of the Prophets than Calvin :" and another eminent 144 AN EXPOSITION OF ST. paul's Chap. i. Now we will follow the thread of the context, and be- gin from this 12th verse, in which three things are to be observed : 1. The primary cause of salvation, or of our redemp- tion, the mercy of God ; 2. The primary effect of this mercy, /««votjij, a certain new and supernatural faculty and fitness in us ; 3. The end of this new faculty or meetness, that we may participate in the heavenly inheritance. Giving thanks to the Father.'] These words are connected with the 9th verse, where the Apostle says. We cease not to pray for you, and to desire that ye ?night be Jilled with all knowledge, &c. ; now he subjoins. Giving thanks to the Father who hath made us meet. This third part of the chap- ter, which relates to the benefit of redemption, the Apostle beautifully and wisely opens by the giving of thanks : By which conduct of his he would intimate to us these two things ; 1. That this benefit of human redemption is so great that it would be impious not only to discourse, but even to think of without the utmost gratitude of soul. Scarcely ever does the Apostle mention this, but forthwith he breaks out into praising and blessing God. Ephes. i. 3, Blessed he critic of our own time (Rosenmuller), has remarked, " that although Cal- vin was not deeply versed in Hebrew, yet, as he possessed an acute and subtle genius, his interpretations of Isaiah in particular, contain many things which are exceedingly useful for understanding the Prophet's mean- ing." Nothing, indeed, can more satisfactorily evince the high estimation to which the Commentaries of Calvin are still entitled from the Biblical Student, than the following eulogium of one of the most learned Prelates that ever adorned the Anglican Church — Bishop Horsley. " I hold," says he, " the memory of Calvin in high veneration ; his works have a place in my library ; and in the study of the Holy Scriptures, he is one of the Com- mentators whom I most frequently consult." To this testimony may be added that of another accomplished Scholar lately deceased, the Rev. J. J. Conybeare. " The Commentaries of Calvin," he observes, in his Bamp- ton Lectures for 1824, p. 237, " though in the exercise of our Christian liberty we may freely question and dissent from many points, both of doc- trine and discipline, maintained by their illustrious author, are yet never to be perused without admiration or instruction." Ver. 12. EPISTLE TO THE COLOSSIANS. 145 the God and Father of our Lord Jesus Christ, &Lc. So Za- charias, Luke i. 68, Blessed be the Lord God of Israel, who hath redeemed, &c. 2. That we ought to give all diligence to be certified through the Spirit of faith, that we are in the number of those whom God hath made meet for the participation of eternal life. For it is absurd and preposterous to give thanks for a benefit received, when you are not yet sure whether it has been received or not. He therefore who, by his own example, wishes the Colossians and other Chris- tians to give thanks to God for having obtained the benefit of salvation, wishes all to labour, that, by a true and live- ly faith, they may attain to this knowledge, being most full of comfort, and very needful to the Christian in this vale of tears. But to whom are thanks given ? To God the Father. To the Father.'] To God and the Father, in some copies. The Apostle points out the primary cause of human salva- tion, viz. the unmerited goodness and mercy of God the Father. He names the Father, because as he is the foun- tain of Deity, so also is he to be understood as tlie foun- tain of all spiritual benefits. James i. 17. But we must not exclude either the Son or the Spirit : for their will and operation are conjoined in the salvation of the elect. As, however, there is an order in the procession of the divine persons, so that the Sen proceeds from the Father, and the Holy Spirit from the Father and the Son : so also a certain order is to be understood in their operation; the Father worketh from himself, the Son from the Father, and the Spirit from both. We say that God the Father, or the whole Trinity, is the primary cause of our salvation from a twofold consideration ; First, heca.use from the mere good pleasure of his own will^ before the foundations of the- world were laid, he predestinated us to eternal life ; as it is said Ephes. i. 4 and 5. For this, therefore, eternal thanks are to be given to God ; for, with- out this, assuredly we should be altogether excluded from heaven. Rightly spake Prosper, No other shall come into thefellotvship of the inheritance of Christ, but those who irere VOL. I. L 146 AN EXPOSITION OF ST. paul's Chap. i. chosen before the foundation of the world, De lib. arbitr. So the Saviour himself, Matth. xxv. 34, and Luke xii. 32, SV^OHmSV, Sic. Secondly, because in time, through effectual calling, he draws the elect to himself, who, if left to their own incli- nation, would never embrace the salvation offered. No man, says Christ, cometh unto me, except the Father draw him, John vi. 44. But he draws by special, secret, and effica- C^ws^race, which is communicated to those alone, but is ^4^ga»e»tM0^ all others. Whence that observation of Augus- tine, In Epist. Joan tract. 4, Many hear, but those only are persuaded to ivhom God inivardly speaks. Thus far concerning the primary cause of our salvation, viz. the mercy of God predestinating and effectually calling us; for which cause thanks are to be given to him. W^ho hath made us meet.l Now let us weigh the primary effect of this divine goodness and mercy. And that is a certain spiritual worthiness or fitness, whereby we are, and are accounted meet to participate in the spiritual benefits which are communicated to men in Christ. But that this fitness or condition of new worthiness be found in us, pre- supposes two things on God's part ; powerful operation and merciful acceptance. For it is by the Divine operation and acceptance we are made meet to participate in the lot of the saints. •The divine operation is necessary, because we must be changed and become new creatures, before we can be par- takers of celestial benefits. For there is in us nothing but an entire unfitness either to understand, or do, or, finally, to receive, spiritual good. 'Ou% havot \cixzv. We are not sufficient of ouiselves, 2 Cor. iii. 5. Flesh and blood canuot inherit the kingdom. Sec. : 1 Cor. xv. 50. Except a man be born again, he cannot see the kingdom of God, John iii. 3. Therefore that these obstacles may be removed, and we may be rendered meet, God renews us by the Spirit ; he breathes into us the new life of grace ; finally, he pours into our minds, faith, hope, love, and those other virtues which are required for the participation of the heavenly promises. For this divine grace (as Aquinas has well said. Ver. 12. EPISTLE to the colossians. 147 Qusest. disput. de virtut. art. 10,) is therefore communicated to the elect, that they may perform the actions ordained unto the end of eternal life. For it confers upon the soul a cer- tain new principle of a spiritual and divine nature, whereby it is rendered meet for the participation of things that are spiritual and divine. For the nature of the human ioul, how perfect soever in natural gifts, is, ivithout grace, not suscep- tible of glory. Parisiensis, lib. de virt. cap. 11. Therefore the grace of God alone makes us meet for the participation of divine things, in effectually calling us, justifying, and sanctifying us by a certain internal operation of his Spirit. But besides this operation of God, which renders us meet by changing and regenerating us, the merciful ac- ceptance of God is also required, to cover our infirmities and reckon our feeble endeavours in the room of perfect obedience. For as there is nothing good in us, unless we have been renewed by the divine operation ; so the good things of the renewed would be even as nothing worth for the enjoyment of the heavenly heritage, unless they were accepted by the most indulgent Father for the sake of the transcendent worthiness of Christ. Therefore, that there may be in us the least spark of good, the power of God in working it is required ; and that that good, whatever it be, may make us meet to be reckoned among the children and heirs of the kingdom, his fatherly clemency is requisite in accepting it. Nor need we look far for a reason why we think this ac- ceptance necessary, since it is certain, that in the regene- rate themselves, after the operation of the regenerating Spirit, there is not perfect newness : but as in wine di- luted, the water as well as the wine is mingled in every part ; so in the whole renewed man, the qualities of rege- ration and the remains of corruption, are found blended together. No one in this life is thoroughly perfect : for the infirmity of the godly is not yet healed, but is daily being healed. Prosper, De vit. contempl. i. 9. Whether, then, we regard the inward qualities, or the external acts of the godly, they are not meet to participate the lot of the saints iu L 2 148 AN EXPOSITION OF ST. PAUL'S Chap. 1, light, without this merciful acceptance. Woe to the com- mendable life of man, if thou sift it without mercy, says Au- gustine, Confess, lib. ix. cap. 13. And the Psalmist, cxliii. 2, Enter not into judgment with thy servant, for in thy sight shall no flesh he justified. Beautifully writes the Apos- tle to the Ephes. i. 5, 6, God hath adopted us according to the good pleasure of his will. He hath accepted us by his grace in the beloved. These things being established concerning the Divine operation and acceptance, we may deduce a few corol- laries : 1. It is not in the power of fallen and corrupted man to make himself meet for the participation of spiritual gifts, such as grace, faith, blessedness : God alone, who imparts the gifts, gives with them the disposition also for their reception. Wherefore what some of the Schoolmen assert about the preparations and dispositions which pro- ceed from the power of free-will in the state of corrupt nature, are to be received with caution : Such as that say- ing of Durandus, In Sentent. lib. i. qu. 6, Although it be not in the power of man to pi'oduce in himself love or grace, yet it is in his power so far to dispose himself, as that God will give grace to him. And that of Albert, Compend. v. 2,* • Albert, styled the Great, a German, of the Dominican Order, and a follower of Peter Lombard ; " a man," says Mosheim, " of vast abilities, and an universal dictator in his time." His celebrity, however, is so clouded with the legendary tales related of his acquirements and perfor- mances in occult philosophy, that it is impossible to say what portion of it is duly merited : and of the twenty -one folio volumes attributed to him, it has since been ascertained that many pieces which are there inserted were not composed by him. Still the distinction he obtained for his extensive ac- quaintance with the subtle philosopliy and obscure theology of the times was so great, that, in 1248, he was called to Rome by Pope Alexander IV. and appointed Master of the Sacred Palace (vide Note *, p. 38). In 1260, he was elected Bishop of llatisbon ; but finding his episcopal duties inconsistent with his love of retirement and study, he resigned Ins Bishop- ric, and returned to Cologne to enjoy the leisure of Monastic life. He was, however, drawn from his retirement by Pope Gregory X. who sent him into Germany and Bohemia to preach the Crusade. He afterwards attend- ed the Council of Lyons, and then returned to Cologne, where he remain- ed until his death in 1280. Ver. 12. EPISTLE to the colossians. 149 Grace is ?iot given unless to those who have an aptitude for grace. But to these we oppose plain Scripture, which every- where teaches that God tUavua-ai, i. e. renders its sufficient Old meet for spiritual and heavenly things, since of our- selves we are most unmeet, either to receive or perform them. Against these also we place in opposition the more sound of the Schoolmen : Free-ioill, says Aquinas, is not the cause of grace, by means of an adequate disposition. God, observes Parisiensis, previously cotfers upon us our efforts and preparations, that he may aftenoards render them more profitable. And again. Although I am moved toivards thee, O Lord, but faintly and iveakly ; yet am I not moved at all, but by Thee, tvhen drawn toivards Thee. Idem. 2. The general offer of grace which is propounded to. all by the ministry of the Gospel, is not sufficient to pro- cure salvation ; but, that it may become efficacious, there must needs be added the internal operation of God, wliich renders us meet to receive grace and salvation. The offer of grace and salvation is common to all through the preaching of the Gospel ; but that internal efficacious operation, which fits and qualifies us to lay hold upon sal- vation, is peculiar to the elect. All that the Father giveth me, shall come to me, John vi. 37. The loorld cannot receive the Spirit of truth, John xiv. 17. Whence also that in Acts xiii. 48, As many as were ordained to eternal life believed. Augustine acknowledges this peculiar operation of God in the case of the elect, De prsedest. sanct. lib. i. cap. 16, They who attain to the vocation according to the purpose, must all be taught of God, neither can any one of them say, I have believed, that thereby I might be called: for I have been called by the mercy of God to believe. God does not work in us to will and to do good, because by precepts externally given he speaks imoaidly upon our senses, but because he inwardly sheds abroad his love in our hearts. Idem, De Spirit, de lit. cap. 25. 3. No one from the merit of inherent righteousness, or of his good works, can claim to himself the lot of the saints : For how can we force our righteousness upon God, 150 AN EXPOSITION OF ST. PAUL's CllCtp, \. or urge our good works as meriting heaven, when we have nothing good of ourselves ? But as Augustine well said, Whoever reckojis up Ins deeds of righteous)iess to 'Ihee, ichat does he enumerate, hut Thine own gifts ? Confess, lib. ix. cap. 13. Let us therefore be content to be called, through grace and by Divine acceptance, to the enjoyment of the hea- venly heritage, and humbly confess that of ourselves we are most unworthy of so great a favour. God has made us meet, by regenerating us through the Spirit, and by ac- cepting us for Christ's sake. And thus much concerning this ])rimary effect and benefit of Divine mercy, viz. that He makes us meet for eternal life. To partake of the inheritance of the saints in light.'\ The Apostle here shews the end or fruit of the Divine operation in the regenerating and sanctifying of the elect. For it may be asked. What profit arises to us hereby, that we are renewed and enlightened ? that we become imbued with faith and love ? that we are received into the favour of God? The answer is. By this Divine work we are made meet to be partakers of the inheritance of the saints in light, 'sis Trjl/ flEpi^X TOU KMpou. In all these expressions there is something ambiguous and obscure. The word sors is taken in two ways, either for a state and condition, or for a portion and inheritance.* It is used for state and condition by the poets. So7-s tua mortalis, says Ovid, Your mortal lot : so in Horace, Nemo dicitur vivere contentus sua sorte, No one is said to live con- tented with his lot, i. e. his state and condition. If we adopt this meaning, the Apostle says that he gives thanks to God, because He had translated himself and the Colos- sians from the state of children of wrath, into a new state and the condition of children of God. For God, in rege- nerating the elect, and infusing into them faith and holi- ness, gives them this dignity, that they may become sons of * Davenant here, as elsewhere, quotes the Vulgate, where the Greek Tou KMpov is rendered sortis, of the lot ; in our translation, of the inherit- ance. Ver. 12. EPISTLE to the colossians. 151 God, John i. 12, 13; that from being strangers and foreign- ers, they ma.y become folhiv citizens tvith the saints, and of the household of God: Ephes. ii. 19. So Acts xxvi. 18. But this, although it be a true, is not the full exjDOsition. I annex, therefore, that other concerning the portion and heritage to be participated by all the godly. For, as the Israelites divided the land of Canaan by lot, it hence came to pass that that inheritance which had been assigned to each tribe, was called its lot. Hence the lot of Ephiaim, and the lot of Judah, &c Josh. xv. 1. Here the Apostle, alluding to the heavenly inheritance, calls it also the lot of the saints. He w^ould therefore have the Colossians made meet not only for participating the condition of children novi', but also for their future inheritance. /// light.'j And because he adds in light, some explain this of the light of faith ; others, of the light of glory : but the Apostle, methinks, would include both with refer- ence to the respective periods. For, 1. God renders all his children meet to partake of life eternal by a participation of the light of hope and faith com- menced in this life ; even as it is said in John vi. 47, He that believeth in me hath eternal life: he does not say shall have, but hath. A true betiever, says Clemens, rejoices be- cause of those things which are promised, as already present ; and being certainly persuaded of them, he already possesses them, though future. Strom. 7. 2. But it must also be added, that they are likewise made meet to partake of the lot of the saints in the light of glory, as to the future world. For grace is given to the faithful, that they may be led on to glory; according to tkose words of the Apostle, Rom. viii. 30, Whom he predes- tinated, he called; ivhom he called, he justified ; ichom he jus- tified, he glorified. God, therefore, in effectually calling and justifying the elect, makes them meet to obtain glory, i. e. to partake of the lot of the saints in light. We are now in possession of the meaning of the Apostle : hence let us deduce some observations. 1. Inasmuch, as the Apostle says that we are made meet e/'j fxspi^a, not e/'j /xspi^ag, for a portion of the blessed, not 152 AN EXPOSITION OF ST. PAUL's Chup. l. for portions, he would have us to understand the wide dis- tinction between ihis heavenly and an earthly inheritance. For an earthly inheritance the more it is divided among se- veral, the less is possessed by each : but the heavenly kingdom is possessed entire by innumerable saints ; yet so that the number of the participants hinders not the most perfect and full participation to each. 2. But because he calls eternal life a lot, he intimates under the name of a lot that this kingdom is not to be at- tained by our own strength or virtues, but is bestowed upon us by divine Providence ; as we have it in Prov. xvi. 33, The lot is cast into the lap ; Jehovts autem est ratio ejus, as Tremellius renders it ; but the Lord is the disposer of it. 3. It is called the lot of the saints, not of all persons indiscriminately, that the unbelieving and unholy may under- stand this lot belongs not to them. For so the Apostle, ICor. vi. 9, Kuoiv ye not that the utirighieous shall not inherit the kingdom of God 1 Neither fornicators, nor idolaters, nor adulterers, S^c. The ungodly have their lot, but it lies in earthly gains and pleasures ; as they themselves confess. Wisdom ii. 7, 8, 9, Let usfll ourselves with costly ivine and ointments; let us crown ourselves with roses; for this is our portion, and our lot is this. Far more excellent is this lot of the godly : for God is their portion, Lamen. iii. 24. They who have obtained this lot, are called saints in heaven: they who would obtain it, must live as saints upon earth. 4. Lastly, this inheritance of the blessed is said to be laid up in light, that we may understand it to be some- thing lovely, delightful, and comforting in the highest de- gree ; for nothing can be more lovely or more pleasant than light. That region of the saints shines not by the light of the sun, ybr the glory of God doth lighten it, and the Lamb is the light thereof. Rev. xxi. 23. By this metaphor then, the kingdom of heaven is contrasted with that place of torment which is said to be filled with thick darkness, that the mind may conceive of it, as a place most horrible, hi- deous, and loathsome. He would therefore inflame us with a love of this lot of the saints, which is illumined with such light; and fill us with horror at that opposite Ver. 13. EPISTLE to the colossians. 153 lot of the wicked, which is enveloped in darkness and deep gloom. Verses 13, 14. Who hath delivered us from the power of darkness, and hath translated us into the kiiigdom of his dear Son : In whom we have rede7nption through his blood, even the forgiveness of sins. The Apostle has been hitherto employed in enumerating- and enlarging upon those saving benefits which have been bestowed upon us by God the Father : for the benefits of our redemption are so united, that he who is a partaker of one is a partaker of all. Who hath made us meet to be par- takers of the inheritance of the saints in light, is the verse preceding. Now, in verse 13, the Apostle connects two other benefits, without which that preceding one cannot stand; and these are, deliverance from the power oj dark- ness, and translation into the kingdom of his dear Son. Who hath delivered us from the power of darkness.'] In explaining this benefit, three things are to be shewn by us : 1. Who hath delivered ; 2. Whom, or what sort of persons ; 3. From what. 1. Who? God the Father ; for these words are imme- diately connected with the foregoing, Giving thanks to God the Father, who hath made us meet — Who also hath delivered, or hath forcibly plucked us away.* But the Father being spoken of, we ought to understand the whole Trinity in these external operations ; as we have before observed. Wherefore the original author of man's deliverance is the Triune and One God, who purposed this from eternity, and in the fulness of time sent his Son to accomplish this work which he had decreed. So God loved the world, Sec. • ^^ppvaoiTO, eripuit. " Not simply liberavit, sed eripuit. The word signifies by main force to deliver, or pluck away, even as David pulled the lamb out of the bear's mouth." — Vide Leigh's Critica Sacra. 154 AN EXPOSITIOM OF ST. PAUL's Cfuip. \, John iii. Therefore it is properly said by the Schoolmen, The whole Trinity redeemed man by an act of power ; the in- carnate Son redeemed hiyn by the effect of his humiliation. And no one else ought to, or could, deliver man, except God alone ; of whose power and will he was created out of nothing. None other ought, because (as Tertullian well observes) by this act he would forcibly take away from the Creator his own servant. For so great is this benefit of de- liverance, that it binds us more than the benefit of creation itself. If, therefore, one had made us and another had delivered us, we should have been more strictly bound to that other deliverer than to God the Creator. Hence also another remark of Tertullian, Wlio ought to seek the lost sheep ? Ought not he who lost it ? Who lost it ? Was it not he who possessed it ? Who possessed it ? Was it not he who created it ? But neither could any other deliver. For he must necessarily be stronger than the devil who could wrest his prey from him: For no one can enter into a strong man's house and seize his goods, unless he shall have first bound the strong man, and then he shall spoil his house ; Matth. xii. 29. But who could overcome and bind this prince of darkness who was holding us captive, except the mighty God alone ? It was he, therefore, who plucked us from him. UsJ] We must consider, in the second place. Whom, or what sort of persons God delivered. And this considera- tion may be twofold ; of those who were to be delivered, or of those who have been delivered. While we were to be delivered, i. e. previous to our deli- verance, we were not only diseased and weak, but were openly and secretly opposed to our own deliverance. CEcumenius,* describing the infirmity of fallen man, says. He was without strength, and having need of great help. Also, shewing his rebellion, and hostile mind, he says, he was * A Greek Father, who was Bishop of Tricca, in Thessal}^ towards the close of the tenth century, celebrated for Commentaries on the Acts of the Apostles and the whole of the Epistles, which are said to be judiciously compiled from Origen, Chrysostom, Eusebius, and others Vide Elonie's Introd. vol. ii, append, p. 195, 6th edit. Ver. 13 EPISTLE to the colossians. 155 even impious, having rejected the helper. The Apostle him- self paints man in the condition of corrupt nature in these same colours, in Rom. v. 1. Observe here the immeasurable love of God, who would. deliver such persons : for no one cares to redeem a thing of no value. 2. Observe the infinite power of God, who delivered man in spite of the devil, and against the will of man him- self; as the angel did Lot out of Sodom. And now the other thing is respecting those who have been already delivered : for after they have been set at li- berty, they are faithful and holy who were before rebels and unholy. If therefore it be asked, What sort of persons are they whom the mercy of God hath delivered? The answer is, that they now are new men, shining in faith and godliness. Us, says the Apostle, hath he delivered ; i. e. us who believe ; us who love the brethren ; us who walk worthy of the Lord, bringing forth the fruit of all good works : such he hath delivered. Hence it is manifest, 1. Whatever carnal men dream about their deliverance and salvation, is most vain. For as the Israelites, whilst they served Pharaoh, and lusted after the Egyptian flesh- pots, were not in the enjoyment of liberty ; so Christians, whilst they obey the devil, whilst they wallow in the de- lights of sin, are not delivered from slavery and a state of condemnation. 2. Hence also we infer, for the consolation of the godly, That the faithful and godly alone are free, are ho- noured, are unspeakably precious with God; whilst, on the other hand, the ungodly, although they glitter in the eyes of men, are accounted for slaves the most vile and abject. Truly said Clemens, Strom, viii. The jnost excellent thing in the earth is the man who most serveth God. From the power of darknessi] Who the deliverer is, what sort of persons they who are delivered had been and are, has been shewn : it now remains to explain from what they have been delivered. From the power of darkness ; i.e. from the power of the devil, of sin, and of hell; or, in one 156 AN EXPOSITION OF ST. paul's Chap. i. word, from the state of corrupt nature, under which all those things are comprehended ; or, as others are accus- tomed to say, from the darkness of ignorance, of unrigh- teousness, of misery. All these come to the same point : we need not, therefore, labour for words. We are said to be delivered from the power of darkness, because we are delivered from the power of the devil, who is the prince of darkness, and labours more and more to darken and to blind his subjects. We all are born under his kingdom and power, so that before our deliverance he worketh in us according to his own will. Thus in Ephes. ii. 2, Wherein in times past ye walked according to the prince of this world. Wherefore one of the Fathers said, That a throne, as it tvere, ivas erected for the devil in the heart of every vngodly man : and those who are not yet liberated he terms, the horses of the devil; because he drives them hither and thither at will. But this prince of darkness is bruised under the feet of the faithful, Rom. xvi. 20, to whom, by the Spirit of God, new strength is administered to trample upon this unclean spirit. 2. God hath delivered us from the power of sin, which hath blinded the understanding, corrupted the will, and placed us in a condition of darkness both as to knowledge and to spiritual and saving practice. Ye tvere sometime darkness, Ephes. v. 8. So John i. The light shineth in dark- ness; iii. hut men have loved darkness, viz. the darkness both of ignorance and wickedness. Now from this darkness God has rescued us, whilst he pours in the light of faith, whilst he imparts the Spirit of holiness ; which blessings being bestowed, this power and dominion of sin is dis- solved. 'Afitxpria v(jt,av s Hvptsuasi, Rom. vi. 14, The body of sin is destroyed, that henceforth ye should not serve sin, ver. 6. Lastly, He hath delivered his people from the power of hell, i. e. from the miseries and calamities which arise from the guilt of reigning sin. For hell is described as a place of darkness, Matth. xxv. 30, Cast ye him into outer dark- ness. From the power of this infernal darkness they are delivered by the Divine mercy, for there is no condemnation to them who are in Christ Jesus, Rom. viii. 1. In every case, Ve)\ 13. EPISTLE TO THE COLOSSIANS. 157 therefore, God hath delivered his people from the power of darkness. We touch upon these points lightly now, because all of them are to be treated again. 1. Observe for instruction ; that the whole world is in- volved in darkness under the devil, neither is there a spark of saving light to be found in us before deliverance; for we are in l/ie poiver of darkness ; that is to say, spiritual darkness hath dominion over us. 2. Observe for caution ; that the godly, being deliver- ed, ought to have no fellowship with the works of dark- ness : for they are rescued from the power of the devil and of sin, and therefore by serving these they shew them- selves to be deserters. Let us therefore cast of the works of darkness, &,c. Rom. xiii. 12. 3. Observe for consolation ; that although the godly are often oppressed by temporal calamities, yet they are delivered from that great misery which consists in the hor- ror and guilt of eternal death, in comparison of which misery, all external evils are light and trifling. And hath translated us info the kingdom of his dear «Sow.] The Apostle annexes a new benefit, which much enhances the loving-kindness of God. For it seemed a light matter to him to deliver us from the power of darkness, i. e. from a condition of the deepest misery, unless he translated us from thence into the kingdom, i. e. into a state of the greatest felicity and joy. From which conjunction of these benefits we may in- fer ; That there is no middle state ; but all men are either most wretched slaves under the dominion of Satan, or translated into the kingdom of Christ. There is no third kingdom ; neither can the same person be a subject to both. But let us come to the express words of the text. There are three points to be well considered in these words : What is the nature of this translation ? What may be understood by the kingdom into which we are transla- ted ? Why it is called the kingdom of his dear Son, and not of God, or of heaven, or of tight ? which regard to the contrast seems to have required. 158 AN EXPOSITION OF ST. paul's Chap. i. And hath translated us, (xtreaTYiat,'] This word seems to have been borrowed from those who plant colonies and compel people to migrate from their native soil, in order to inhabit some new region : for so God has translated us from the kingdom of darkness, which is the native soil of us all, into the kingdom of the pious and blessed. But how hath he translated us ? We may understand that from the contrast. We are living in the kingdom of darkness, in consequence of our blindness, infidelity, and impurity ; but from this kingdom to that other we remove by means of effectual knowledge, faith, and holiness. Acts xxvi. 18. Unrighteousness and wickedness consti- tute us the servants of the devil ; faith and godliness con- stitute us the household of God. God translates us then from that melancholy and gloomy kingdom, when he illuminates our hearts by pouring into them faith, when he changes and restores our will by im- parting grace ; for, being enlightened and sanctified, a man is by that very act translated from the power of dark- ness into the kingdom of his Son ; because he cannot pos- sibly be at the same time a citizen of two cities, which ob- serve contrary laws and institutions. Here observe. To be delivered from darkness it is not enough that we be called to this kingdom, and admonished to desert that other; but it is necessary that we be trans- lated and changed by the mighty working of the Holy Spirit from our former condition into this new one. Here the error of the Pelagians is detected, who would have grace to be nothing else than that which acts as a monitor of free-will.* But from this passage and innu- * Our Expositor has here alluded to an heresy universally prevalent in the benighted heart of fallen man, and which has been a greater barrier with multitudes to the reception of the humbling religion of Jesus, and more injurious to the welfare of the Church, than, perhaps, any other; having been maintained openly, or taught covertly, either from design, or through ignorance and negligence, in all stales of the Church. The pri- mary advocate of the baleful delusion implied under the title of Pelagian- ism, and which begins in a denial of original sin, and proceeds, consistently with this denial, to dispute the necessity of the grace of God to quicken, Ver. 13. EPISTLE to the colossians. 159 merable others, it is manifest that we have need not only of such admonishing grace, but of that which changes, heals, liberates, and translates ; for without such grace no one gets out of the kingdom of Satan. Therefore He is to be regarded with the highest and un- ceasing honour who has translated us into this kingdom : for so are colonies accustomed to honour their founder. Into the kingdom.] Let us inquire now what is intended by this word kingdom. The kingdom of God, or the king- dom of Christ, or the kingdom of heaven, in sacred ScrijDture denotes many things. 1. First, it is put for the state of glory and blessed- ness : as when we are commanded to seek the kingdom of God, Matth. vi. 33 ; when [it is said] the ungodly shall not inherit the kingdom of God, 1 Cor. vi. 9. If we understand the kingdom of the Son in this manner, then God must be said to have translated his people into this kingdom, inas- much as they have a right to it, and possess it in hope, al- though not in reality. But this does not seem to me to accord with the design of the Apostle in this place. enlighten, and sanctify the soul, was one Morgan, (a name of the same sig- nification as Pelagius,) said to be a native of Wales, born in 354, and edu- cated in the Monastery of Bangor, of which he became Abbot. In the early part of his life he went to France, and from thence to Rome; where, about the year 400, he commenced formally and systematically to promul- gate his opinions. His morals being irreproachable, he gained many disci- ples ; but his errors were promptly and ably met and exposed by Augus- tine, who flourished at the same period, being born in the same yeai", and who, on account of the zeal and eloquence with which he supported Evan- gelical truth, was emphatically called, ' The Doctor of Grace.' The he- resy, however, made a rapid progress after Augustine's death; and, under one modification or another, it is still widely operative in the visible Church, to the present day ; opposing the most important truths of the Gospel, and destructive of vital religion in the heart. It would be well for every one, who is not alive to the effects of this error, to examine into the nature and tendency of it ; and to reflect on the aptitude of the human heart, through love of self, and pride of intellect, to receive and maintain its doctrinal theory. For a satisfactory elucidation thereof, the Reader is referred to the Dissertation on the Death of Christ, appended to the second volume of this work ; in the opening chapter of which our excellent Expo- sitor has given an extended view of the subject. 160 AN EXPOSITION OF ST. PAUl's Chi up. 2. Secondly, it is put for the promulgation and know- ledge of the Gospel : as, To you it is given to know the mys- teries of the kingdom of heaven, Matth. xiii. 1 1. The kingdom of God shall he taken from you, &c. Matth. xxi. 43. These only are my fellow-workers unto the kingdom of God, Coloss. iv. 11. In this sense God is said to translate those into the kingdom of his Son, whom he plucks from the darkness of ignorance and idolatry, and enlightens with the know- ledge of the Gospel. Thus the Colossians, thus all Cliris- tians, are translated from the power of darkness into the king- dom of Christ, which is the kingdom of light. But this translation denotes only the external and apparent state of a Christian; whereas the Apostle speaks of the internal. Lastly, it is taken for a state of grace, i. e. for the ac- quisition of remission of sins, of renovation, and of diviiie favour on account of Christ the Messiah and Mediator : also for the whole multitude of those who are in this state. The kingdom of God is within you, Luke xviii. 21. The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Koni, xiv. 17. I deem this to be the peculiarly proper sense of this expression. For God is said to have translated us into the kingdom of his Son, because he hath communicated to us those spiri- tual gifts, and wroughtin us that spiritual condition, which makes us subjects and members of Christ. Therefore, by the kingdom of Christ we must understand all the benefits of grace which are obtained through union with and sub- jection to Christ our spiritual King. You now understand what the kingdom of Christ is. From what has been said, observe now the contrast of these kingdoms, that ye may be able to hate the one, and long afler the other. The kingdom of Satan is the king- dom of darkness, i. e. of ignorance, of wickedness, of misery : the kingdom of Christ is the kingdom of saving knowledge, of righteousness, of happiness. Who would not deliver himself by flight from that doleful kingdom, and shift his abode to this blessed one ? But we find that it happens far otherwise ; for all are desirous of remaining Ver. 13. EPISTLE to the colossians. 161 in the kingdom of the devil, almost even to their latest breath, and then only to be translated into the kingdom of Christ. The kingdom of his dear Son ; or of the Son of his love.] It remains that, in the last place, we. consider well why the Apostle calls it the kingdom of his Son, not o/ God, or of heaven, or of light, as in other places. 1. It is very aptly called the kingdom of the Son, be- cause God admits no one to this kingdom, be it under- stood either of grace or of glory, except through his Son as Mediator. He is the channel of grace ; through his mediation its streams flow to us, and we are planted in this spiritual kingdom ; as is evident from Ephes. i. 3, 8. 2. This kingdom is called the kingdom of the Son, be- cause Christ the Mediator received it from the Father to order the government and administration of it to the end of time. He is the Head and the Saviour of his Church ; he confers both grace and glory after his own good pleasure : / appoint unto you a kingdom, as my Father hath appointed uulo me, Luke xxii. 29. 3. The Apostle probably called it the kingdom of the Son, rather than of God, or (f light, because he wished to open the way and make an easy transition for discoursing on the person of the Son. For he immediately enters upon that doctrine, which he could not so aptly have proceeded to unless he had expressly named the Son. Now since this kingdom of grace and glory may be truly called the kingdom of Christ, we must strive to be one with Christ, and to be grafted in him: For tliose who are plucked away from Christ, are the withered branches of the vine, and exiles from this kingdom, although they seem to dwell in it, and even to enjoy its privileges. Of the Son of his love, or his beloved Son, t«j xyctTrrjg dvTn.'] This is an Hebraism : The Son of his love, i. e. his Son most beloved ; as, the Son of perdition, the most aban- doned. Christ is rightly called the Son of the Father's love, be- cause he hath the Father's whole and entire love commu- VOL. 1. M 162 AN EXPOSITION OF ST. PAlIl.'s C/iap. \, nicated to him, even as he had his essence. This God himself hath manifested by a voice from heaven, I'/iis is my beloved Son in whom I am well pleased, Matth. xviii. 5. But it is mentioned in this place, that from hence we may un- derstand that v^^e are loved by God in Christ the well- beloved. This is a great consolation to the godly man, when he calls to mind that he is not merely a subject, but a mem- ber of Christ so beloved of God. For hence he derives the hope of obtaining from God whatever is necessary to salvation. For how can he refuse his subjects, his friends, the brethren of his Son whom he loves with singular love? Hence, if any one being planted in Christ is seduced through his infirmity, or the temptation of Satan, to com- mit sin, he takes confidence of pardon ; for God, who with such a supreme affection loves Christ himself, cannot hate those who are in Christ, and enjoy the having him for their intercessor with God. 1 John ii. 1. To conclude, in a word : The love of God towards Christ, is the cause and most certain earnest of his kind- ness towards all those who are translated into the kingdom of Christ. Verse 14. hi icfiom we have redemption through his blood, even the forgiveness of sins. The Apostle descends from God the Father to Christ the God-man, the Mediator,^ the instrumental cause of our salvation : For God hath delivered us from the power of darkness, God hath translated us into the kingdom of grace ; but by the mediation of his Son. Therefore in this short verse he accomplishes three pur- poses : he shews, 1. Who is our Redeemer ; the incarnate Son of God, In whom we have redemption. 2. What, and what sort of redemption it is of which he speaks ; viz. such Vet: 14. EPISTLE to the colossians. 163 as consists in the remission of sitis. 3. With what price this redemption was acquired and purchased, through his blood. In ivhom we have redemptioiiJ] These words are con- nected with the last in the former verse : In whom, viz. in his beloved Son. Here, therefore, it is proper to consider the person of the Redeemer. Christ the Son of God, the God-man, is our Redeemer. This work required God, that he might overcome death : and man that he might die for us. As God, by right of property he undertook this work of redeeming his crea- tures ; as man, by right of relationshij) he undertook to redeem his brethren. To accomplish this work of redemption, not the Divi- nity alone, not the humanity alone was necessary ; no, not an angelic nature ; but the Son of God alone ; who, as the Apostle says, Phil. ii. ivhen he was in the form of God, made himself of no reputation : and took upon himsef the form of a servant, ai.d was made in the likeness of men. Whence also that declaration that the Church ivas purchased with the blood of God, Acts xx. 28. Well spake Augus- tine, that tvhich mediates hetiveen divinity alone, and humaniti/ alone, is the human divine nature, and the divine human na- ture. Nor was it ill said by Aquinas, The humanity of Christ is the instrument, the divinitij is the chief agent in fulfil- ling the work awyer ; and, on various occasions, had to display it ; which he did with the greatest success, both on behalf of the truth against the Arians, and of the church, against Maximus and .Tustinia the Mother of Valentinian. He gave a remarkable evidence of firmness in refusing the Sacrament to Theo- dosius, and even denied him entrance into the church of Milan, on account of cruelties the emperor had exercised at Thessalonica ; representing to him Ver. 15. EPISTLE to the colossians. 175 3. Lastly, it is not a shadowy image of the Father that he bears, in a nature dissimilar, but in the same essence and Divine nature. It may be asked, How is Christ called the image of God, when he himself is God; for it is impossible that the same thing should be called the image of itself? We answer. The word God is, in this place, taken with re- ference to person, not to essence; for it designates the Father only, not the Divine nature in general. Christ, his guilt ill such forcible and pathetic terms, as to induce his remorse, con- trition, and repentance. Ambrose died in peace at the seat of his Bishopric, at the age of G4, after having been twice compelled to leave it through the troubles and wars of his time. Amidst every other fluctuation, he evinced a simple dependance on the mercy and grace of the Lord Jesus ; and left behind him a bright example of indefatigable exertion, and of zealous de- ■ votedness to the duties of his sacred calling. His character and conduct, however, have been variously judged of, and as diversely i-epresented, ac- cording to the partialities and prejudices of men who have undertaken to canvass his active habits ; to scrutinize his ardent zeal in the cause of reli- gion, and on behalf of the church ; or to criticise the numerou.s writings he left behind him. On a careful and repeated reviewof every account of this Father which the present writer could obtain, he is disposed to adopt the concluding remarks of Dr. Adam Clarke's notice of Ambrose and his writ- ings, as affording the fairest representation : "• Having been bred up in the ■•' midst of State affairs till advanced in life, his knowledge of Theology must '• necessarily have been both limited and superficial ; hence we find him " flying to allegory for interpretation — the easy resource of an uninformed " mind but a lively conception, as requiring no argument to prove it, and " no study to frame it. His works on Morals are, undoubtedly his best " performances, and evince the strong conceptions of an upright character: " in Doctrine he is all that Rome could wish him, and a mysticising fancy " could make him: as a. Disciplinarian he has the noble fortitude of a man " conscious of rectitude, and yet not austere where circumstances appeared " to call for lenity, ( Epist. to Sinagriiis ):'' There is reason, however, from the very numerous conflicting opinions respecting Ambrose, to ajiprehend, that a correct opinion of what he was, can hardly be formed from his works as now extant ; since Papal expurgators and emendators, seeing what might be made of them, may have turned them to as good an account in their fa- vour as Cyprian's : For what will not Jesuitical policy and authority, in- trigue and ingenuity effect, where it has the power and influence, and as the circumstances of the infallible Church require ? Ambrose was a comjioser of Hymns, and is understood to have been the first who introduced regular choral music into the Christian Church "Vide " Clarke's Succession of Sacred I,iterature," and Encyclop. Metropol. under " Ecclesiastical Writers of the Fourth Century." 176 AN EXPOSITION OF ST. paul's Chap. i. therefore, is the image of the Father, not of the Godhead. The person of the Son bears the likeness of the person of the Father; but the Essence or Divine nature in the Son is altogether the same as in the Father: / ahd my Father are one. Christ therefore cannot be the same i7i person with Him of whom he is the image; but there is no reason why he may not be the same in essence. It may again be asked. Why is the term image appro- priated to Christ, since the Holy Spirit also is of the same essence with God the Father? To this we answer. Not because he lacks the reality of the Divine nature ; for the Spirit is also of the same es- sence with the Father and the Son : but because the Spirit proceeds by mode of the will, the Son by mode of the nature ; and because he proceeds not from the Father alone, but likewise from the Son ; but an image ought to be the representation of one definite person. — These things being explained, let us now deduce some observations from this declaration of the Apostle, Christ is the image of God. Observe, I. The error of Arius is disproved, who denied that Christ is of the same essence with the Father : for if he is the image of the Father's person, he is co-essential with the Father ; because a creature cannot be the eternal image of the Creator, but only after the imaoe, through the communication of free endowments. 2. The contrary error of Sabellius is also refuted, who affirmed that the Son is the same with the Father, nor to be personally distinguished from him: but nothing can be more manifest, than that an image is something distinct from that of which it is the image. There is the Father; and there is also the Son, because the image of the Father is the Son.* * When the numerous express declarations of Scripture respecting the person of the Saviour are borne in mind, and when the ahnost unanimous testimonies of the early Fathers are called to recollection, it seems marvel- lous that such errors, as those above-mentioned, should ever have occurred ; especially among men professing to take the word of God for their guide, Arius, the celebrated propagator of the heresy first adverted to, arose in the beginning of the fourth century. He was a man of family and educa- Ver. 15. EPISTLE TO THE COLOSSIAN3. 177 3. We are instructed by whom we are to be formed again to the image of God which we have lost; viz. through this perfect and essential image of God, whom God sent tion, and owing to his being encouraged, and his heresy espoused by Euse- bius, Bishop of Nicomedia, and by the sister of the Emperor Constantine, it soon spread. But there were too many in that age valiant for the trutii, for adherence to which the Church iiad undergone ten persecutions ; and such a resistance was made by tlioie who knew the truth as it is in Jesus, to an er- ror so awful as the denial of the supreme and co-eternal Godhead of Christ, that a Council was speedily convened — i\\e first general Council of the Chris- tian Church, viz. that of Nice; at which 318 Bishops, from all parts where Christianity had been established, were assembled, with numerous Presbyters and others, to the number, it is said, of above 2000 persons. At this Coun- cil the anti-Christian doctrine was condemned, and that Creed drawn up, which, something enlarged and confirmed at another Council about fifty years afterwards, is held by the Church of England to this day ; and in which it is the glory of a fallen sinner believing in Christ for salvation, to confess Him the Redeemer and Saviour, the Son of the living God, one with the Father, co-equal and co-eternal ; and the Holy Ghost as the au- thor and giver of life — -The opinions of those who rejected this faith, once delivered to the saints, have undergone material changes since Arius's time. The two Socini, theological speculators in the sixteenth century-, were the chief agents in these mutations; and since their emendations, Christ is held to be, by the followers of men of such superior wisdom, information, discernment, and rationality, not what even Arius taught — " the first and most glorious production of creative power, who, though he had a begin- ning, existed before, superior to all other creatures, and the instrument by whose subordinate agency the universe was formed ;" but he is sunk in dig- nity and worth to a mere peccable creature, without any existence before his birth of the Virgin, or other prerogative besides the excellence of his mo- ral character, and his mission from the Father; so far does one fundamen- tal error lead to another ; those who adopt the first lie generally proceeding further, and raising up other sects that are still nu^re remote from the truth. " The radical mistake," as a modern writer of great utility on the subject has justly observed, " in all these systems, whether heretical or orthodox, " proceeds from the disposition, so natural in man, of being wise above what " is written. They are not satisfied with believing a plain declaration of the " Saviour, ' I and my Father are one.' They undertake, with the utmost " presumption and folly, to explain in what manner the Fatiier and the " Son are one; but man might aa well attempt to take up the ocean in the " JioUow of his hand as endeavour, by his narrow understanding, to com- " prehend the manner of the Divine existence." The great work of Bishop Bull," Defensio Fidei NicfEnse," upon which his renown permanently rests, remains a tower of strength upon this point. Bishop Horsley's tracts dis- persed the shadows of Dr. Priestley's raising. But, perhaps, to those who would liave the summary of the early opinions concisely, but decidedly, ex* VOL. I. . N 178 AN EXPOSITION OF ST. PAUi.'s Chop. i. into the world on purpose that he might renew man, fallen and shamefully corrupted. O/iIi/ hy this image of God can you he conformed to the image of God, says Ambrose, De fide, lib. i. cap. 4. Now let it suffice to have spoken thus much concerning the Son, as far as in himself he is the invisible, eternal, and natural image of God the Father before the foundation of the world. But Christ must also be regarded as far as pressed, the recent admirable volume of Dr. Burton on the " Testimony of the Fathers," may be strongly recommended. We cannot, however, but regret, that this able writer should have dismissed a subject of such vital importance, without an exhibition of the practical efficacy of the orthodox system. Sabellius was an African Presbyter or Bishop, who lived in the century preceding Arius^ and gave name to the heresy next adverted to by our Ex- positor. The notions said to have been maintained by him in systematizing and vindicating errors previously broached, and to account for the gloiious declarations of the Gospel and the great Mystery of Godliness which it un- folds, are curious indeed. But his history and opinions are involved in great obscurity. He is generally stated to have held, as the foundation of his heresy, that, (in the words of Bishop Bull), " God was but one person ; and that there was no real distinction, much less division of persons, in the Divine essence;" and against this the arguments of Davenant are levelled. The learned Mosheim, however, does not hesitate to pronounce, that " this is in great part false." In his " Commentaries" he has entered copiously into the whole review of what is to be gathered from the ancients concern- ing this heresiarch ; and seems to have proved that his heresy has been con- founded with that of Noetus. The summary of his investigation is, that " the opinion of Sabellius is not the same with that of Noetus ; for the former did not suppose, as the latter seems to have done, that the person of the Deity was in entire simplicity one, and that it had assumed and joined to itself the human nature of Christ; but that a certain energy, emitted from the Father, or rather a part of the person and nature of the Father, was joined to the man Christ; and that this virtue, or part of the Father, was the Holy Spirit," (p. (588) — But these, and the above-mentioned errors and subtleties, are not befitting us to dwell upon. They are evidently not to he sustained by the Word of God ; and our Expositor, from that foun- tain of truth, overturns them at once ; and, if the foundations be destroy- ed, what shall the foolish builders do? It need only be added, that the reader who desires farther information, as to the history and progress of these or other errors, and has not more ample means of obtaining it, or who wouM find the works mentioned in the preceding article of a literary cha- racter beyond his attainments, will in Grier's " Epitome of the General Councils of the Church," and Douglas's " Errors of Religion," meet with suitable satisfaction. Ver. 15. EPISTLE TO the colossians. 179 he is the visible and manifest image of the invisible God since his incarnation, and that with respect to ourselves, because he represents God to us. And to this also the Apostle seems to me to have had an eye, inasmuch as he does not barely say, Christ is the image of God, but rou Qeou ^appcirou, of the invisible God; where an implied antithesis is to be understood ; as though he had said, that Christ is now become the visible image of the invisible God. For that substantial image of God shone forth in Christ incarnate, and represented to us, as in a glass, God the Father, when he shewed himself to us in the flesh, as the mighty and present God, and gave us to behold in that flesh the justice, mercy, truth, and power of God. For in the man Christ shone forth the most bright image of the Divine perfection : '0 0£oj ^etpavspcoa^)^ 'fv a-xpxi, God was mauifest in the flesh. And Christ himself says, John xiv. 7, 9, If ye had known me, ye should have known my Father also. He that hath seen me halh seen the Father. Here we behold the Divine wisdom and goodness, for he who is the invisible God proposes to mankind the visible Son and God manifest in the flesh, that by him who is the light, the way, and the truth, we may more easily approach to him who is invisiftle and incomprehensible. From this most wise Divine appointment we gather, that it is not fit for us to know God out of Christ, or, passing by Christ, to proceed directly to God. For this kind of knowledge or approach to God, would rather strike horror into us miserable mortals defiled by sin, than afford com- fort.* The sight of God, says Nazianzen, instils fear into men; because God draiving nigh to us convicts the soul of its disease. Orat. 4. [Isa. vi. 5.] Wherefore, in like manner as they who are unable to fix their eyes on the blaze of the sun itself without pain, may yet look upon its reflex image even with pleasure ; so we who are not able to behold the Divine Majesty in itself, contemplate the living image of it in Christ with the high- est joy. * It was a wise saying of Luther, " Nolo Deum absolutum." N 2 180 AN EXPOSITION OV ST. PAUl/s Ch ap. This may suffice concerning Christ the image of God. It remains that we attend to that last observation ; viz. why God is called invisible. And that is to be considered either in respect of the Divine nature in itself [absolutely], or in the person of the Father. Invisible.'] First in respect of the Divine nature consi- dered absolutely ; because neither by the eye of the body, nor even of the mind can it be beheld, whilst we sojourn here. Ye cannot see my face. Exod. iii. 20. No man hath seen God at any time, John i. 18. He dioe/leth in the light inaccessible, 1 Tim. vi. 16. It is impossible that we should see God with our bodily eyes, because the act of seeing pre-supposes a visible object : but in God there is neither corporeal light, nor colour, nor form; nor, in short, any thing that hath the nature of a visible object. Whence tlie folly of the Anthropomorphites is evident, who attri- buted to God a human appearance, and bodily lineaments, not unlike our own.* If God were such, he could not be invisible. But neither in this life are we able to behold the essence of God with our mental eyes. ISio one hath seen that fal- iiess of divinity which dwells in God, 7io one comprehends it in his mind, says Ambrose, in Luke lib. i. cap. 1. Which will easily appear if we consider the modes of our know- ledge whilst we are in this pilgrimage. * These were a sect of ancient heretics, whose doctrine proceeded from taking every thing spoken of God in ihe Scripture in a literal sense. Locke seems to think that this prejudice is almost inherent in the mind : it was entertained hy the whole sect of the Stoics, and examples of its influ- ence may easily be traced, not only in the writings of many of the Fathers, but also among modern Divines. Other writers, however, have fallen into the ojiposite extreme ; and supposed that God is not only a sti'anger to hu- man affections, such as pity, love, joy, &c., but that even the ideas of wis- dom, justice, mercy, and the like, are different in the Divine mind from what they are in our conceptions, not merely in degree, but even in kind. This opinion was embraced by Hume, and admitted by Archbishop King, though on different principles of reasoning; and has latterly received the sanction of a learned and able writer of the present day. As Socinianism has of late assumed much of its cast from these notions and princijiles, there is the greater propriety in adducing these remarks, and in drawing the at- tention by them to the refutation deduced by our Expositor, and in request- ing the consideration of the young to the first article of our Church. Ver. 15. EPISTLE to the colossians. IBl For we know God either by causality, or by remotion, or by eminence.* By causalily ; whilst we contemplate the Creator, through the creatures of which God is the cause. But notwithstanding this knowledge, the essence of God remains invisible : because an effect shews not the essence of its cause, unless when it is of the same species with the cause, or demonstrates the whole virtue of the cause. We know God by remotion ; when we consider the im- perfections of the creatures, and perceive them to be re- mote from God; as conceiving him to be immortal, not susceptible of suffering, and incapable of sin. But this knowledge does not extend to the Divine essence : for con- siderations of remoteness indicate negatively what God is not; they do not shew positively what he is. For no pri- vation belongs to the essence of a positive existence. We know God by eminence, when, after considering the perfections of the creatures, we ascribe them to God in the highest degree of excellency; thus, because wisdom, strength, holiness, are perfections in the creatures, there- fore we judge God to be perfectly strong, perfectly wise, perfectly holy. But neither in this way do we rise to a perception of the essence of God, because none of these things are predicated of God, and of the creature univo- cally. Aquin. Qusest. disput. De simp. div. essen. art. 4. To this threefold way of knowing God add also that knowledge which we have by faith ; and yet then the di- vine essence remains invisible. For so Paul himself con- fesses, ] Cor. xiii. 12, We see now through a glass darkhj. For faith shews rather what sort of a being God is towards us, than what he is in his own essence. Therefore God in himself is to us invisible. 2. But we must also add that God in the person of the Father may be said to be invisible by a certain special mean- * " Cognoscimus enim Deum vel per causalitatem, vel per remotionem, vel per eminentiain." It is scarcely needful to observe how impracticable it is to render these and other technical phrases of the School divinity, which occur in this work, into English, with any thing like precision. They be- come sufficiently perspicuous, however, by tlic tenor of the passages in which they are employed. 182 AN EXPOSITION OF ST. PAUL's Chlip. \. ing ; for in this place, the name of God (as we have before suggested) is to be taken with respect to person rather than to essence. God the Father, then, is called invisible, because (as the Fathers with reason held) he never appeared to the Patri- archs : but the Son, who also was invisible as to the di- vine nature, chose to appear to them by assuming some created form. So Tertul. in Y\h. De Trin. et alibi : He who spake to Moses was the Son of God, who ahvays also appear- ed to the Patriarchs. So Prudentius, in Apotheosi. Who- ever is recorded to have seen God, sa^v the Son sent forth from him. In this manner the Son of God chose, as it were, to give a prelude of his incarnation; the Holy Spirit also we read of as having appeared in the visible form of a dove, and of tongues offre; but the F'ather never took any visi- ble appearance, but was always in every respect invisible. Now the first use of this is, since God hath made it clear that he is invisible, the heathen and papists who worship him under tlie likeness of man are hence convicted of idolatry. For God himself, inasmuch as he hath not shewn himself visible, hath decided that he is not to be worshipped under a visible image, Deut. iv. 15. This base idolatry of the Church of Rome, all the Fathers, and some even among the Papists themselves, have condemned. To worship the divine essence in material things, is to dishoi,onr it by the senses, Clem. Strom. 6. A^o image of him ought to be ivorshipped, unless that which is the same as himself, August. Epist. 119. It is foolish to make images to represent God, or to adore them. Durand. But they do make them for worship : Cajet. in 3 qu^st. 25. art. 3.* • Vide page 14 The Papists sometimes attempt to deny that they do this, or else excuse tliemselves, saying, that " to paint or grave any of the three persons, or the three persons, as they appeared visibly and corporally, is no more improper or unlawful, than it was indecent for them to appear in such forms." To this we may oppose the opinion of Tertullian, who, in his Treatise De Idololatrid, shews that making idols, no matter of what sub- stance, or in what form, was idolatry ; and that building their temples or altars, or adorning their shrines, though even to gain a living, was idolatry also. But the Romish Church not only enjoins the adoration of such images, but goes farther, and by the ninth article of Pope Pius IV. main- Ver. 15. EPISTLE to the colossians. 183 Secondly, Since God is invisible to us in this life, and yet our happiness consists in seeing him; we ought to sigh for that other life : and we ought so to frame our life that we may at length attain to the beatific vision of the invisi- ble Gocl. It behoves us, therefore, to guard our heart against all defilement : Blessed are the pure in heart, for they tains " that the images of Christ, and the mother of God, are to be had and retained, and that due honour and worship is to be given to them." It was the grossnessof this constant practice of inuige worship — " the reverential bowings and bendings of the knee, and prostrations practised before the images and i-elics in the public worship of the church of Rome," says the Rev. James Smith, " that first led me to the suspicions I conceived of the erroneousness of the churcli of Rome, as contrary to the express words of the Second Commandment." This took place whilst he was a student in the Romish College at I,isbon, and eventually led to his separation from the churcli of Rome, and becoming a Clergyman of the church of England, His volume on "• tiie J^rrors of the Church of Rome" is a publication well worth attention, containing a fund of information on the subjects at issue between us and them. This is what constitutes Protestantism. Papists are wont to assail Protestantism as a new Religion, and to brand us as he- retics ; whereas true Protestantism is a return to the true, and ancient, and orthodox faith — " the faith once delivered to the saints," and from which THEY have swerved. They are fond of reverting, as it respects us in England, to Henry the Eighth's time. But the case is parallel to the one just adverted to; only differing as to magnitude and numbers. As Sharon Turner in his Modern History, vol. i. p. 573, has well observed : " All " Henry's Court, and Parliament, and Nation, were born and educated in " the Romish faith, and all they did was therefore the act of Catholics. A " different state of things began in Edward VI. and Elizabeth's time. They " were trained up to Protestant principles ; and so were the children of most " of the subjects of Henry VIII. The acts of these were therefore those " of Protestants. If any of the preceding Catholics threvv off opinions and '•'• habits, which they thought wrong, they were still Catholics who so act- " ed, and their decisions were the decisions of Catholics discerning what '' was erroneous, and preferring what their reason and conscience perceived " to be preferable. Their children being educated as Protestants, acted on " different principles; they judged as Protestants, as their fathers had " judged as Catholics. This distinction is important. The change of ('a- " tholics into the new opinions, was the verdict of Catholics in their fa- " vour; who met them with a Catholic mind, and examined them with " Catholic prepossessions. The English Reformation was thus the wise and " good work of the Catholics themselves, correcting the abuses of their own "• church, and establishing a purer system of Catholic Christianity. Fro- " testantism is Catholic Christianity reformed from its papal corruptions. " Romanism is sectarianism, compared with Apostolical Christianity." 184 AN EXPOSITION OF ST. P A U l/:s Clnip. i. shall see God. Matth. v. 8. It behoves us to follow peace and holiness, without which no one shall see the Lord. To con- clude, in one word : If any hope or desire dwell in us of ever seeing him who is invisible, always let us bear in mind that of St. John, 1 Epist. iii. 2, 3, When God shall appear, we shall see him as he is : And every man that hath this hope in him, purijieth himself, even as he also is pure. And so far concerning the comparison of Christ to God. The Jirst-born of everij creature.'] Here the Apostle de- scribes the Redeemer by comparison with the creatures, and asserts that he is begotten of God before any creature ex- isted. But in this place it must not be concealed, that these words are expounded in different ways by interpre- ters. Some make them apply to the human nature of Christ, and explain the first-born of everij creature to mean, the Lord of every creature ; and think the Apostle alludes to the prerogative of the first-born under the Old Testament. For he who was thefrst-born among many brethren, was ho- noured by the rest as head : he discharged the office of king and priest in his family : upon him, therefore, the other brothers depended; from him was derived blessing and sanctification to all. Since, therefore, the man Christ is constituted the Lord of the whole world. Psalm viii. and Heb. i.; since by him his brethren are sanctified, Heb. ii. 11, he is most fitly called the first-born of every ci eature, be- cause he hath the right and prerogative of the first-born over every creature. Augustine, in many places, applies the word first-born to the human nature of Christ. In lib. De fide, et symb. tom. 3. And against Secundinus, Manich. torn. G. He is called, says he, the only begotten Son, because without breth- ren: the first-born, because tvilh brethren. lou will not find in what manner you may understand both expressions concern- ing him with respect to the same divine nature. This sense has no disadvantage, and some embrace it, that they may more easily meet the cavil of the Arians. But almost all the Greek Fathers, and many of the La- Ver. 15. EPISTLE to the colossians. 185 tin, interpret the word Jirst-boni of Christ, in his divine na- ture. Therefore they would have this to be the sense of these words : the Jirst-born of every creature, i. e. begotten before any thing was created, T£%flf/V '^po Trua-rji Kriasco^, be- cause begotten from eternity. Let us adduce a few of their testimonies. TertuUian, in libro de Trin., says, Hoiv could he be the Jirst-born, unless because, according to his divinity, the Word proceeded from God the Father before every creature? Ambrose, De fide, lib. i. cap. 4, says. He is called the first- born, not the first-created, that he may be believed in, as begot- ten in respect to his nature^ and first in respect to his eternity. Chrysostom in this place observes, 'Ow 'srpcoTonTia-Tog, 'ax>.x rsspuroTOKOi ; not first-created ; but first-born. But it may be said, Why is he not called the first-born of God, instead of the first-born of every creature? The construction is somewhat harsh, when we explain thefirst-born of every creature to be begotten of God before every creature : but the Apostle chose to connect the men- tion of the creature with the eternal generation of Christ, that from thence he might be understood to have been so begotten by God the Father from eternity, as in time to become the efficient beginning, and even the basis and foundation of the whole creation, which, unless it depend- ed upon him, would fall into nothing. Thus says Basil,* He is called the first-born of every crea- ture, because he is the cause of creation, coming into existence from things which were not. * This eminent Father is placed by Erasmus among the greatest orators of antiquity ; he is admitted by all to have been one of the most learned and eloquent doctors of the Greek Church. He was born of highly respectable Christian parents, who spared no pains in his instruction. After studying at Athens, returning to his own native place Csesarea, and teaching rheto- ric there with success for some time, he travelled into Sy ria,Egy pt, and Ly bia ; but finding there was no true rest or enjoyinent to be had but in the privacies and exercises of Religion, he returned home to give up himself thereto. The reputation he obtained for learning and piety, occasioned at length his being chosen Bishop of Csesarea, about the year 370, which station he held about nine years. He was much persecuted by the Emperor Valens, be- cause he refused to embrace the Arian doctrine. Besides Expository, Ho- miletical, and Moral works, Basil left upwards of 400 Letters, which, it is said, are models of epistolary style, and replete with valuable information 186 AN EXPOSITION OF ST. PAUL's Chuj). \. But here two things are to be avoided: First that we do not, from its being said that Christ is thejirst-born in respect of the divine nature, infer, that this ineffable generation took its origin from some beginning of time. Christ hath a beginning of origin, viz. his Father of whom he is begot- ten : but he hath not a beginning of time; for he is begot- ten by the Father from eternity. Well spake Thomas, The Son hath not so received from the Father as though receiv- ing afterwards tvhat he had not before : hut because he hath his being from the leather even from all eternity : according to that Scripture, The Lord possessed me in the beginning of his way, Prov. viii. 22. His goings forth have been a diebus eternitate, from the days of eteridty, Micah v. 2. In the beginning, John i. 1. Therefore this word frsl, when it is spoken concerning God, does not impute a temporal beginning to God, of whom it is affirmed ; but only ex- cludes the priority of other things : / am the first and the last. Rev. xxii. 13. Nor hence must we infer that God either had a beginning or will have an end ; but we must from hence deny that any thing either existed before him, or will continue after him. So, when Christ is called the first-born, we are not to infer that therefore he had a tempo- ral beginning of his existence : but we must therefore de- ny that any thing was co-eval, or more ancient than He. Secondly, we must be aware of inferring with the Arians, from Christ being called the first-born of every creature, that therefore Christ is a creature. For thus they argue ; As the first-born of brethren is of the number of the breth- rcspecting the history of the eventful times in which he lived ; evincing also, that, " to a capacious and powerful understanding, richly stored with original conceptions and acquired knowledge, Basil united great activity, presence of mind, and moral courage ; and was neither disheartened by dif- ficulties, nor intimidated by dangers. In a variety of ardent contests, and most trying circumstances, he is seen universally acquitting himself with dignity and firmness; and even when unsuccessful, maintaining the resjject- ability of his character and station." The opinions of a man like this — being founded in truth, tried by experience, and guarded by intelligence, learning, and principle — are to be regarded ; and whilst the value of them is thus evident, the propriety of our Expositor's frequent reference to him is ajiparent. Ver. 16. EPisTi.E to the colossians. 187 ren, and the first-born of the flock are of the flock : so the first-born of every creature is of the number of the crea- tures. But in the passage before us, we must understand no numbering of him among the creatures, but only a pre- cedency to them. In the case of first-born, they who are second-born have the same nature with the first; because they take their origin from the same person : But Christ is so termed the Jifst-born, that he is also the only begotten : for he alone is begotten of God the Father ; creatures are not begotten, but created by God. Therefore the first born of every creature, signifies nothing else than begotten be- fore any created thing. Christ is the true God, because begotten not made ; be- cause begotten before every creature. For whatever exists is either Creator or creature. Verses 16, 17. For by him ivere all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or domi/iions, or principalities, or poivers : all things tvere created by him and for him. And he is before all things, and by him all things consist. The Apostle proceeds in describing the Son of God by a comparison with the creatures ; and proves and illustrates what he had laid down in the preceding verse, viz. that Christ was the image of God, and the first-born of every crea- ture ; in other words, that he is the Son of God according to nature, begotten of him before any creature was made, i. e. from all eternity. This he proves by reasoning from the nature of cause and effect : and he shews that Christ is the efficient, the preserving, and final cause of all crea- tion; and on that account prior both in dignity and time to every creature. And this argument he illustrates from the various divisions of creation. But each of these will be more conveniently discussed by following the order of the context. 188 AN EXPOSITION OF ST. PAUL'S Chcip.'l. For by him were all tlii?igs created.] He here gives the reason why he had termed Christ the Jirst-bom of every creature. And his reason, as the Schoolmen will have it, is derived a causa exemplari ; from his being the ideal cause, or the cause as a model. And they infer this be- cause it is said, 'ev 'awTaT, in him ; not ^I'^avrov, by him. And here they philosophize at large about tlie eternal idea of all things in the Word. Nor, indeed, do we ourselves deny that the Maker of the world, had in himself from all eter- nity, the plans of all things ready described, so that all things were present to the Word, though not present in themselves. For as the Philosopher says, 7 Metaph. de rebus artificialibus. The form of those things must have ex- isted in the mind of the ivorkman, before they could have been exhibited in the tvorkmanship ; as every material house is al~ rvays built according to the immaterial pattein which was al- ready planned in the mind of the architect : so concerning the system of nature, we may with truth assert, that the plan or scheme of all things must have existed in the Divine mind and arrangement before they were actually produced. Now if in this manner we explain ihe words of the Apos- tle, 'ev ^avra ^kti^yi TToivra, in him were all things created, we obtain the strongest proof of Christ being prior to, and more excellent than all creatures ; inasmuch as the ideal cause is always prior to that which is made according to it. I have chosen to notice this interpretation of the Schoolmen, because there is no fallacy in it : but I am my- self much more inclined to the opinion of Chrysostom. and our writers, who regard this expression as a Hebraism, and say that 'ev 'avfa and '^t ^awrov have the same meaning, so that the reason is derived from the efficient cause. For this preposition i)i is often taken ^ot per in the Scriptures. Hoc genus daemoniorura non ejicitur nisi in jejunio;* this kind (of evil spirits) can come forth by nothing but by fasting. So 1 Cor. xii. to speak /// the Spirit, and to receive gifts in the Spirit, are certainly used in each case for by the Spirit [as expressed in our English Bibles]. And I the more wii- * Vide Vulgate, Matth. xvii. 21 ; Mark ix. 28. Ver. 16. EPISTLE to the colossians. 189 lingly concur in (his opinion because the Apostle himself says, co)idita, not cogiiita ; i. e. made, not designed; and also because in the end of the verse, resuming what he had said after a long parenthesis, he uses the word ^i"avro'u, by him, tliereby plainly shewing that he considered these words equivalent. The argument therefore is most valid — Christ is not a creature, but before all creatures ; because by him they were made. For that which makes is before the thing- made, not only in cause, hut in lime also, as the Philosopher rightly observes, De part, animal, i. 1. But here some person may object that we are solving one obscurity by the introduction of a still greater ; inas- niuch as it may be disputed, whether Christ is the Maker of all things, or not. I answer. The Apostle is writing to the Colossians, not to Pagans, but to Christians ; and therefore takes it for granted that they allow Christ to be not a mere man, but the incarnate Word ; which being allowed, it follows that he is the Maker of all creatures, John i.. The xvord was in the beginning with God: all things were made by HIM, AND WITHOUT HIM WAS NOT ANY THING MADE. That are in heaven, and that are in earth, visible and invi- sible,'] What he had just asserted, that all things tvere made by Christ, he now illustrates by a twofold division of things created : the former of which is drawn from the dif- ferent locality of the things created ; the latter, from their different qualities. /// heaven and in earthy In this division he comprehends the whole creation. For under the term heaven he under- stands, as is customary in Scripture, the Highest Heaven, the abode of angels and of the blessed ; the starry sky also, in which are fixed the heavenly orbs ; and the atmosphere, in which meteors and other volatile bodies do move : When he says in earth, he means not only all things which are on the surface, but those also which are subterraneous ; such as are laid up in the bosom and bowels of the earth, and in the sea likewise, which surrounds the earth, and with it makes up one sphere. Thus Moses himself speaks, Gen. i. 190 AN EXPOSITION OF ST. PAUl's Chap, \. In the beginning God created the heaven and the earth : under which two names the whole fabric of nature is com- prised. Visible and invisib/e,] This is the second division, drawn from their qualities, which also includes all created things. The visible things of heaven are the sun, moon, and stars ; the invisible, are the angels : The visible things upon earth are the plants, the animals, the elements; the invisible are the souls of men. These, as well as all other things what- ever, were created by Christ. Now this statement that Christ is constituted the Crea- tor of the things which are in heaven and in earth, visible and invisible, refutes at once the foolish aberrations of many- Philosophers and heretics : First of the Peripatetics,* who fondly imagined that the world must be eternal. Consequently they admit of no creation, but lay down that there is an eternal motion in the heavens, and an eternal succession of generation and corruption in sublunary bodies. But they are convicted of error, not only by the Apostle's authority, but even by plain reason. For if motion had been eternal, time also must have been infinite. But how then has the whole of it passed away and ceased to flow, if it hath been infinite? for what is infinite cannot pass or flow away. If the hea- vens have existed from eternity, then the sun has perform- ed an infinite number of revolutions, and an infinite num- ber of years are gone by. But this is impossible, since the days that have elapsed are by the known laws of pro- portion, greater than the number of years : for no other number greater by a certain and known proportion than that which is infinite is admissible ; for this would of itself evince that both were finite. As to generation and corrup- tion, it cannot be so much as imagined to be eternal, un- less it be granted that there is in causes either an infinite progression or circulation. Besides, the possibility of • The well known sect of Philosophers which arose from Aristotle, and were so named from their habit of walking when giving and receiving in- structions in their tenets. Ver. 16. EPISTLE to the colossians. 191 coming into existence, and of going out of existence, is repugnant to every idea of eternity ; but in every thing- created there is implied this possibility of decay. These, however, are very thorny topics, nor does an over inquisi- tive debate concerning them belong to the Theological chair. Justin Martyr, in his Quaestionibus, and William of Paris,* in lib. de Universo, part. ii. cap. 11, may be consulted on these subjects. 2. As to the dreams of those other Philosophers, who think that the angels were created by God, and this ma- terial world by the angels, which error the followers of Apelles have adopted ; vide Tertullian de carne Christi ;f I answer, to create is the work of Christ, and not of angels. For it is an admitted axiom among Divines, that the act of creation cannot be conceded to a creature, not even as the instrumental cause, much less as the prin- cipal: First, because in the process of creation, there is a bringing forth from non-existence into existence; but be- tween non-existence and entity there is plainly an infinite distance, impassable to the powers of any created thing. Secondly, because every action of a creature is an accident ; but accident has no admission, except in a subject already existing : therefore the creature cannot possess the crea- tive accident; for then it would possess an accident, when there was nothing in which the acting power could inhere as its subject. Finally, becaiise in creation the entire being of a thing is imparted ; but the entire being is only imparted by Him who is entirely one act ; for a finite and natural cause can never form any thing out of nothing. But the authority of Scripture is sufficient for us, which teaches that the whole fabric of the world was made, not by the ministry of angels, but by the power of the Word. 3. Of the Marcionites and Manichseans, who scout the works of creation, especially those of a material and vi- • Vide page 21, Note •. -|- In the present day, Bishop Kaye's " Ecclesiastical History," illustra- ted from Tertullian, 1 vol. 8vo. may be referred to, for information on this subject, with every requisite advantage. 192 AN EXPOSITION OF ST. paul's Chap. i. sible nature, as if unworthy of God's operation ; videTer- tullian advers. Marcion, lib. 1.* The Apostle, however, testifies of these very works, that they were created by Christ; and God himself pronounced that they were in their kind very good. Gen. i. Nor is it true that a thing which is inferior to another, is therefore bad and imperfect, provided it possess all those properties which belong to its species. Therefore, although earthly and material substances may be inferior to the heavenly and spiritual, yet are they in their kind good, and worthy of Christ as their Creator. Even this very world, in tliat it consists of both substances, is in reality more complete than it would have been, if containing the invisible alone. Fourthly, Of the Sadducees and Atheists, who reject in- visible substances altogether ; for they neither admit the existence of angels or immortal souls. But these rob * Marcion was a heresiarch of the second century, born at Sinopia, a town of Paphlagonia, upon the Euxine : he was the son of a Bishop of that place, and being excommunicated by his father for an act of immoralily, he went to Rome, joined the heretic Cerdon, about the year 143 ; and these two erected, on the foundation of the Gnostics, a structure of considerable extent, embracing those doctrines adverted to by our Author, with others of an extraordinary character ; and they were soon spread over Italy, Egypt, Palestine, Syria, and the adjacent parts. JMarcion seems to have been the chief promulgator of their opinions, and gave the denomination to the sect. This heresy may be seen more at large, together with a refutation of the various notions it comprises, in Bishop Kaye's Early History of the Church. The Manichseans were a sect which arose in the latter half of the next century ; so called from the opinions they derived from Manes, or Mani- chseus — a Persian, and educated among the Magi, being himself one of that number before he i)rofessed to have embraced Christianity, which he sadly corrupted ; and spread the seeds of his heresy, oi' rather of his motley mix- ture of some of the doctrines of Christianity with the ancient philosophy of the Persians, principally in Arabia, Egypt, and Africa. Besides incul- cating the dogmas of the two eternal principles of light and darkness, so prevalent among the Magi, and the other notions opposed by our Expositor, Manes represented himself as the Comforter promised by Christ ; not iden- tifying him, as our Lord does, with the Holy Spirit, but understanding an Apostle sent by the Spirit, to complete what the Saviour had left imper- fect. The inquisitive Reader, who wishes for more particular information respecting these men and their various notions, will find much curious and interesting matter about both in Bower's " Lives of the Popes." Ver. 16. EPISTLE TO TnE COLOSSIANS, 1^3 Christ of the chief glory of creation : for those invisible substances are far more dignified than the visible. They lop off the most noble part of the creation. They oppose the most evident experience, which hath concluded upon the existence both of good and evil spirits, from the va- rious effects that cannot be produced otherwise than by spiritual beings. Let us, therefore, rejecting at once all these errors, con- fess that bi/ Christ icere ail things created, &c. Whether thrones, or dominions, or principalities, or poivers.j The Apostle had before asserted that Christ was the Maker of all things, as well visible as invisible : Now he illustrates and extends that assertion by a new sub-division of the in- visible creatures. But it must be observed, that the ab- stract is here put for the concrete : for by dotnitrions, princi- palities, and |Jozwrs, we are to understand angels appointed to dominion, principality, and power; that is, governors and princes. Melancthon tliinks, that under these denominations, not only all orders of invisible angels, but all governments, and the whole range of created things, of civil and domes- tic polities, are included. According, therefore, to his interpretation,* the Apostle teaches, that all the creatures were not only made, but arranged by Christ ; so that those which presided over others, both in heaven and in earth, are still in subjection to him, because all degrees of pre-emi- nence and command are arranged and appointed by him. " Mosheiin savs of Melanclhon, that "• by his example, influence, and instructions, many were greatly animated ; and that his sentiments relating both to sacred and profane erudition, were so universally respected, that scarcely any had the courage to oppose them." The annals of antiquity in- deed, present few worthies that may be compared to him. With a mind stored with every species of learning, and competent to engage in any dis- quisition on literature or religion, he rendered more signal advantages in his time to each than, perhaps, any of the other doctors of the age. Though most intrepid when the cause of religion was in i)eril, and of unshaken con- stancy in the hour of trial, yet he was pre-eminently distinguished by a love of peace and concord. A fellow labourer with Luther in the Reforma- tion, his remains were deposited close by that Champion's, and an elegant epitaph was inscribed on his tomb by the learned Beza; which, as a compen- dium of his character, a summary of his excellences, and a testimony VOL. I. O 194 AN EXPOSITION OF ST. paul's Chap, u But the exposition of those who apply the terms used in this passage exclusively to heavenly and invisible beings, is both more general and, in my opinion, more just. For thus says the Apostle himself in Ephes. i. 20,21, God hath set Christ at his oion light hand in the heavens, far above all principality , and power, and dominion ; where without doubt he understands what is heavenly. In the third chapter, in- deed, he openly states that sentiment in these words, prin- cipalities and poivers in heavenly places, verse 10. Let us, therefore, take it for granted that he is speaking of invisi- ble beings. In the next place, we must enquire what kind of dis- tinction amongst the angels the Apostle has laid down in these words. Dionysius,* and the Schoolmen who follow him, from this and other passages, in which angels are spoken of under different names, so describe their various orders, duties, and properties, as if they had themselves been conversant with heaven for many years, and had learnt precisely their whole polity. And though I have no vast fondness for their fine spun conunents, yet, because it is proper for the Divine to be acquainted with the errors of Theologians of any name, I shall give a summary of the points which are copiously handled by them. of the estimation in which he was held, may be permitted a place here, as translated in " Coxe's Life of Melancthon." Here then, Melancthon, lies thy honoured head. Low in the grave amongst the mould'ring dead ! In life 'twas thine to make all others blest, But to thyself denying peace or rest : Thine was the holy toil, the anxious tear, Lov'd Philip — to the good forever dear ! O Earth ! let lilies here profusely spring. And roses all around their odour fling ! For rose and lily each their glories blend, The sweet, the fair, in our departed friend \ Soft let him sleep, and none disturb his rest ; None he disturb'd while living — none opprest ! * Davenant refers to the treatise of the Celestial Hierarchy, which, though not of an earlier origin than the fifth century, was falsely pretended to have been written by Dionysius the Areopagite, the Convert of St. Paul ; and is commonly quoted, as here by our Expositor, under his name ; which is the case with the other forged writings imputed to him. Ver. 16. EPISTLE to the colossians. 195 Hugh de St. Victor,* in Suir. Sentent. tract, ii. cap. 5, distributes the heavenly angels into three classes or hierar- chies, which he terms the highest, the middle, and the lowest. Each of these he subdivides into three orders. In the highest are cherubim, seraphim, and thrones : In the middle class are dominions, principalities, and powers ; In the lowest are virtues, archangels, and angels. Now these titles they are pleased to attach to the angels, as characteristic either of the qualities in which they ex- cel, or of the offices assigned to them by God. Thus they choose to call those Cherubim which excel in the splendour of knowledge ; Seraphim those which are most ardent in divine love; Thrones those which contemplate the glory and equity of the Divine judgments. The Cherubim, they say, enlighten others with wisdom ; the Seraphim inspire with love; the Thrones teach to rule with judgment. Those of this first class they suppose never to be sent forth to dis- charge any office, but to wait upon God continually. In the middle class (as hath been said) they place the donii- tiions, principalities, and powers. The dominions regulate the duties of the angels ; the principalities preside over people and provinces ; the powers are a check upon evil spirits. In the last class they put the virtues, archangels, and an- gels. The virtues have the power of working miracles as- signed to them ; the archangels are sent as messengers in matters of most importance ; angels in those of less conse- • Hugh de St. Victor, or Cardinal Hugo : a Divine who lived in the early part of the twelfth century ; a native of Flanders, a IVlonk of the Domi- nican order, anil the first Alonk that was made a Cardinal. He settled in Paris, where he became Prior of St. Victor, and, with the assistance of 500 other Monks, formed a Concordance of the Bible ; but died at the early age of 44, distinguished by his learning and genius, and obtaining such re- putation by his works (consisting of Commentaries on Scripture, Sermons, Dialogues, &c.), as to be called a second Augustine, and sometimes, from his close adherence to the doctrine and imitation of the style of that Father, the tongue of Augustine. He held the Protestant doctrine respecting the Apo- cryphal books : "Non ad probationem fidei, sed ad morum instructionem ;" and he defended the Canon of Scripture against those who would introduce apo- cryphal books as true ! His works were pinnted at Rouen in 1G48, in three vols, folio. o 2 196 AN EXPOSITION OF ST. PAUL's Cluip. I. quence. These opinions are collected from Dionysius, from Gregory the Great (horn, in Evang. 34), and from the Schoolmen ; and in collecting them together I have fol- lowed their more generally received opinions ; for they are by no means agreed among themselves on these subjects; some of them referring the virtues to the second class, and the princtpalilies to the last; others again opposing this ar- rangement. Our Divines treat this subject with a more becoming re- serve. For though they admit these different titles, which are found in this passage and others, as marking distinctions both of order and dignity amongst the angels themselves ; yet, inasmuch as the Scriptures do not explain what these distinctions are, or in what they consist, they do not pre- sume to discuss and define them. So Augustine before them observed. What is the actual distinc/ion between these titles, let those say who can ; at the some time, let them prove what they say : for myself I am content to confess my ignorance of them. Enchirid. cap, 58. And in another place, ad Oros. contra Priscill. cap. xi.tom. 6, That there are distinc- tions of some kind, I believe, but what those distinctions are I know not. Therefore, passing by these speculations, we will infer the following corollaries : 1. As for the angels, even the most perfect of them, to whatev^er degree of dignity advanced, Christ is above them all ; being himself their Creator and their Disposer. Whence that observation, Heb. i. 6, Let all the ang-els wor- ship him. 2. Neither the offices of Christ are to be attributed, nor divine worship paid, to the angels ; since they are the ser- vants and creatures of our Redeemer. 3. The different titles by which they are distinguif:hed, do not so much express their inequality in natural dignity, as the difference of offices which they seem to discharge in the affairs of men. For from this difference of offices, some of which are more dignified than others, they receive these titles of angels, archangels, principalities, powers, &.c. Nor are we able to state, for a certainty, whether the same angels always perform the same duties, and retain the same Ver. 16. EPISTLE TO THE COLOSSIANS. 197 titles, or not : indeed, the more probable supposition is, that different names are given them, according to the dif- ferent offices to which they are commissioned. But a question remains to be resolved, viz. When were these angels created ? The Apostle says, they were crea- ted by Christ; but Moses does not mention angels among the works of the creation. Dismissing those Philosophers who insist upon the eter- nal existence of these spiritual substances, the opinions of Divines on this point are twofold. Some think they were created before this visible world ; and in this opinion almost all the Greek Fathers coincide. Basil says that before this world there was another a^eupr{lov nai uvia-Topnlov, invisible, and undescribed by Moses* on account of the stupidity of the Jew- ish nation: and he affirms, that in this more ancient world,' those thrones, dominions, and powers existed, of which the Apostle speaks. Chrysostom and Nazianzen are of the same opinion ; and among the Latin Fathers we may reckon Jerome and Hilary. To confirm this notion, that expression of Job xxxviii. 4, 7, is first alleged. Where wast thou when I /aid the foun- dations of the earth — tvhen the morning stars sang together, and all the sons of God shouted for joy ? By the Sons of God they understand the angels, and hence infer their ex- istence before the foundation of the world. But it is answered. We are not authorised to conclude from this expression, that angels were created before the visible world, but before the earth was founded, i. e. before the dry land was formed. Moreover, it may be said, that though the angels were created at the same time with the world, yet they might very possibly be enabled to praise the Creator of the world from the first moment of their existence. And therefore their opinion is the more probable, who suppose that the angels were created at the same time with the heaven of the blessed ; and they say that there is a synecdoche (a part put for the whole) in those words of • '' Intelligibile et a Mose uon descriplum." 198 AN EXPOSITION OF ST paul's Chap. i. Moses, God created the heaven, meaning thereby, both hea- ven itself and all those blessed existences which that hea- ven contains : 1. Because the angels are parts of the universe : but if they had been created apart, before this visible world, they must be totally distinct from the order of material creatures, and of themselves have constituted a distinct intelligible universe. 2. Because Moses expressly states. In the beginning God created the heaven and the earth ; i. e. both those bo- dies and every thing else which heaven and earth contain : In the beginning, viz. of time or creation, as Lyranus cor- rectly exj)ounds it.* Therefore angels were not created before that beginning. This, however, is more plainly as- serted, Exod. XX. 11, In six days the Lord made heaven and earth, and all that in them is : and therefore also the angels. Whence the Schoolmen affirm (Aquin De creat. art. 18), » Lyranus, or Nicholas deLyra, so called from the place of his nativity, Lyre, a small town in Normandy. He was descended from Jewish parents, but embracing Christianity, entered among the Franciscans at Verneuil, in 1291. Having remained there some time, he was sent to Paris, where he applied with the greatest diligence to his studies, and was admitted to the degree of Doctor. He was author of " Postills," or a Compendium of the whole Bible, which occupied him seven years in accomplishing. The llev. James Smith, a man of considerable learning, first educated for the Romish Priesthood, at Lisbon, but who afterwards became a Protestant Clergyman, In a valuable work published by him in 1777 on "• The Errors of the Church of Rome," says, that Lyra " was one of the most celebrated Commenta- tors on the Scripture of the fourteenth century." " It is no inconsiderable praise that, by the general soundness and justness of his expositions, he at- tracted the admiration, and contributed, probably, in some measure, to the in- struction of Luther, and of his great co-adjutors in the work of Reforma- tion." Luther said of him, in reference to his work, " Ego Lyranum ideo amo, el inter optinios pono : quod ubique diligenter retinet el persequitur historiam, quanquam auctoritate jiatrum se vinci patitur, et nonnunquam eorum exemplo deHectit h proprie'tate sententiae ad ineptas allegorias." The best edition of Lyra's Commentary is that of Antwerp, 1634, in six vols, folio : it is also found in the Biblia Maxima, edited by Father De la Haye, in 19 vols, folio. liyra was also the author of ]\loralia, or Moral Commen- taries upon the Scriptui-es." For further account of this Author, his work, and the principles that guided him, vide Conybeare's Bampton Lectures for 1824, pp. 210— 215, and " Home's Criticallntroduction." Ver. 16. EPISTLE to the colossians. 199 that there are four first-formed and coeval things, viz. the angelic nature, the empyreal heaven, shapeless matter, and time. 3. Because Jude says, verse 6, That the aiige/s wlto kept not their Jirst estate, hut left their habitation, are reserved/or Judgment. Here heaven is called the habitation, or dwell- ing-place of a/zge/s; and it is not very likely that angels should have existed many ages without a dwelling-place peculiarly their own. We conclude, therefore, ihat Moses when asserting, Jn the begin// ing God made the heaven and the earth, and the Apostle when affirming that all things tvere made by Christ which are in heaven and in earth, visible and invisible, had both exactly the same meaning. All things ivere created by him and for him, nai slg avlov.] The Apostle here, by repetition after a long parenthesis, resumes his first position, that all things were made by Christ. On these words, I need add nothing further than my former observation, that sv auru, and 5/ avrou are synoni- mous terms, and are henceforward put one for the other in this resumption of the statement. The Apostle, however, was not content with the plain and simple repetition of the former assertion; but in order to amplify the dignity of Christ, he adds, that not only were all things made by him, but^br him, or on his account. For him.] Here then he shews that Christ is not only the efficient, but also the final cause, on whose account all creatures were made. But how were all things createdybr Christ? That they might minister to his glory ; inasmuch as they shew forth his Divine power and infinite goodness, and inasmuch as all things are subservient to him. For God does not act from a wish destitute of an end, as m€n do, but from love of an end to be accomplished, which, as far as is possible, he is pleased to communicate to his creatures, Christ pos- sesses, and in all fulness, infinite glory from all eternity ; but in creating the world he manifested this his glory to us, and laid on all his creatures the obligation of glorify- ing him. Hence the Psalmist, in Ps. cxlviii. beginning with the angels, runs through the whole scale of creation, 200 AN EXPOSITION OF ST. PAUl's Cluip. i and calls upon all to glorify God, because at his word they icere created. Christ, therefore, in creation intended this his glory, not indeed as the price of his labour, nor as pri- vate advantage to himself; but as being proper, decorous, strictly his due, and beneficial to the very creature itself. For every creature as it hath come forth from (iod, so it returns to him as far as it can, as Boethius has expressed it in those lines, De consol. lib. iv. metr. 6, Hie est cunctis communis amor, Repetuntque boni fine teneri : Quia non aliter durare queant. Nisi converso rurt;us amore, Refluant causa?, quse dedit esse.* Thus translated by Duncan, " This love to all is common, and they seek To be confined within the bounds of good ; Because no otherwise can they endure, Uidess, by love attracted, they return To that First Cause which gave them to exist." Duncan's Boethius, 1789. " Boethius, Anicius Jlanliiis Toiquatus Severinus, the autiior of the above lines, was a prose as vvell as a ])oetical writei-. descended from one of the noblest families in Rome, and born about the year 479. At an early age he discovered excellent parts ; and to enrich his mind with the study of philosophy, as well as to perfect him in tlie Greek language, he was sent to Athens. Returning to Rome, he was soon distinguished, and promoted to the principal dignities in the State, being chosen to the Consular dignity three times, created a Patrician, and made Master of tlie Offices. Though living in great affluence and splendour, he studied theology, mathematics, ethics, and logic ; and his success in each of these branches apjiears from his works still extant. The great offices which he bore in the Slate, and his consummate wisdom and inflexible integrity, procured him such a share in the public councils as to give rise to jealousies, which led to j)lots and in- trigues to effect his ruin. But tbe employment of his pen in the defence of true Religion, and against the Arian heresy, which then prevailed in Italy, appears to have afforded those who felt his influence and hated the truth, the strongest ground against him. 'J'hree chiefs among the Arians, whose errors he had exposed in a treatise, ' De Unitate et Uno,' and who were in that period a persecuting body, with whom Theodoric took part, at length succeeded in turning the mind of the Monarch against him. Whilst he was engaged in a distant part of the western empire, they alleged against him a treasonable covrespondtnce with Justin theEmperovof the East ; Ver. 16. EPISTLE to the colossians. 201 Hence observe, 1. Since all things made by Christ are also formed for the glory of Christ, it is incumbent upon us not to dishonour our Creator, for the manifestation of whose glory we were created'. For if that instrument be accounted useless and good for nothing, which does not answer its end ; then is that one evil and execrable which is in opposition, and, as far as possible, detrimental to the purpose intended by it. 2. Since the angels themselves were created for the glory of Christ, they must not be so united with him in the work of salvation, as to (detract from, much less) oppose the glory of their Creator. and tlie Senate, without summoning him to his defence, condemned him to death. Theodoric, however, apprehending some bad consequences from the execution of a sentence so flagrantly unjust, mitigated it to imprisonment in a solitary tower at Pavia. In that forlorn state he endeavoured to derive from philosophy and religion, those comforts which they were capable of af- fording to one in such a situation; sequestered from his friends, in the power of his enemies, and at the mercy of a capricious tyrant ; and, accordingly, he there composed that " golden volume," as a great historian has termed it, from which the foregoing lines are quoted. About two years after his banishment, viz. in Oct. 526, Boethius was put to death, and it is asserted, in a most barbarous manner. Thus jierished, owing to the spirit of the times, the first Pliilosopher, Orator, and Theologian of the sixth century ; and, perhajjs, the most generous, liberal, and noble-minded man. His tomb is to be seen in the Church of St. Augustine, at Pavia, but his bones were removed some years after, by order of Otho, to a more honourable re- ceptacle. Boethius wrote several philosophic works, besides the one on Divinity al- ready mentioned. But his most celebrated performance is " The Consola- tions of Philosophy" above cited. Few works have undergone so many edi- tions, and it has been translated into all cultivated languages. There are two versions by British Sovereigns ; one in Anglo-Saxon by Alfred the Great, and an EnglishTranslation by Queen Elizabeth. It is to be regret- ted, however, that it does not embrace the range of Christian consolations which, from Boethius's knowledge of Christian Theology, might have been expected ; though probably he would have added a book on those firmer sup- ports under the " afflictions of the present time," had he been spared a little longer; since his work is evidently unfinished, and there is an order in the topics leading to that supposition. 202 AM EXPOSITION OF ST. paul's Chap. Verse 17. And he is before all things, and hy him all things consist. The Apostle in this place dignifies Christ with two pre- rogatives : He is before every creature ; and is, as it were, the foundation and support of all creatures. The point of priority has been explained and proved above ; for we have shewn that Christ was begotten of God^ and that the world was made by Christ : each of which proves that he has the precedency of all creatures, as well in dignity as in time. For he whom God begat, must of necessity be both co-eternal and co-essential with God. All other things, as Aquinas properly observes, are such as God was pleased to make them ; but the Son is such as God himself is. Now he who made the world must have existed before the world : for he made it by imparting existence to that which had no existence previous to its being created. From these two considerations therefore, both that he was begotten of God, and that the world was made by him, it is proved that he is before all things. This declaration of the Apostle clearly refutes those who deny Christ to have had a personal existence, iKpia-Toifjisvov, be- fore his incarnation. For bow could he have been before all things if he was not before his incarnation? How could he frame all things wlio was not himself in existence? Tertullian, in Praxiam, says. He who came forth from so great an essence, and made such great existences, could not but himself have a personal existence.* * Tertullian against Praxeas : — " The schisms and commotions tliat arose in the Church, from a mixture of the Oriental and Egyptian Philosophy with the Christian Religion, were, in the second century, increased by those Grecian Philosophers, who embraced the doctrine of Christ. The Christian doctrine, concerning the Father, Son, and Holy Ghost, and the two natures united in our blessed Saviour, were, by no means, reconcileable with the tenets of the Sages and Doctors of Greece ; who, therefore, endeavoured to explain them in such a manner as to render them comprehensible. Praxeas Ver. 17. EPISTLE to the colossians. 203 By him all things consist.] This is a new and excellent privilege of Christ, that he not only made all things at first, but that he also sustains and supports them by his Divine energy, in such a manner that, if he should with- draw it, they would again sink into their former non- entity. This, therefore, is the doctrine of this passage ; Every creature, whether earthly or heavenly, visible or invisible, would sink back again into its former nothingness, if the Divine preservation were withdrawn. This proposition of the Apostle is by no means easy to be understood ; there- fore we will endeavour to support it both by argument and authorities, as well as clear away what is wont to be ad- vanced against it. 1. No acting force of the agent remains in the effect, when the action of the agent has ceased, unless in some way or other that force be converted into the very nature of the effect, so as to be inherent in it as its own property : but if it be a something transcending the nature of the effect, and a property peculiar to the agent alone, then it must cease when the action ceases. Since, therefore, self- existence is the peculiar property of God alone, it can re- main in no created body, even for a moment of time after this action of Divine conservation has ceased. Theolo- gians illustrate this argument by comparing the action of God on the creature, to that of the sun on the atmosphere ; for the essence of every creature has the same relation to God, as the light of the atmosphere to the sun.* The sun derives its light from" its own proper nature, the atmos- {a Philosopher of Phiygia, in Asia], a man of genius and learning, began to propagate these explications at Rome. He denied any real distinction between the Father, Son, and Holy Ghost; and maintained that the Father, sole Creator of all things, had united to himself the human na- ture of Christ. Hence his followers were called Monarchians, because of their denying a plurality of persons in the Deity ; and also Patropassians, because, according to TertuUian's account, they believed that the Father was so intimately united with the man Christ — his Son, that he suffered with him the anguish of an afflicted life, and the torments of an ignomini- ous death I" — Mosheim. * Aquinas cont. Gent. iii. cap. 64. 204 AN KxposiTioN OF ST. paul's Chap. i. phere by participating in the influence of the sun : so God has his existence from his own nature ; all other things by participating in existence from him. As, therefore, the brilliancy of the atmosphere immediately ceases when the bright shining of the sun ceases ; so the existence of every creature instantly vanishes when God's conservating power is withdrawn. 2. In reference to God. the action is the same with the preservation as the creation of his creatures; the only dif- ference between them is, that creation exhibits the acting power of God in the original production of a creature ; preservation shews the same action in not deserting the creature when produced. A creature has the beginning of its existence from the energy of God ; the continuance of its existence from the same God, not withholding that energy. Dnrandus, therefore, has not hesitated to assert of every creature, that, as lung as it is in existence, so long it is being created by God, because as far as God is concerned, the v)ork of creation and the preservation of creatures is the same. Hence it follows, that by whomsoever all things are form- ed, by the same also are they preserved ; ^ov preservation is not by a new act, but by the continuance of that act ichich ori- ginally gave existence. Durand. lib. ii. dist. 1. qusest. 2. 3. As every work of art presupposes a work of nature for its foundation ; so every work of nature presupposes a work of God : for as every artificer borrows liis materials from nature, so nature herself does from God. In the same manner, therefore, as the existence of all works of art is preserved by virtue of the natttral substance of which they are composed ; so the essence of natural substances continues by virtue of the preservation of God, who created them. 4. Every effect depends upon its cause, as far as it is its cause ; as a house depends upon the architect for its construction : although for its duration it depends upon the solidity of the wood and stones. The architect is the cause of its having been made; therefore for its making, i. e. for the structure itself it depends upon him: but the nature of its material is the cause of its actual existence ; Ver. 17. EPISTLE to the colossians. 205 therefore upon the material it depends for i($ diirahiiUy. Now to apply this to our argument : God is the cause of things, not only as to their formatio)t, but as to their being: In him we live, and move, and have our being. Acts xvii. 28. Therefore all things depend upon him, not only as to their first production, but as to the continuance of their es- sence ; since he is the cause both of the being and also of the formation of all things. To confirm these arguments I will adduce but two pas- sages of Scripture : The first from John v. 17, My Father worketh hitherto, and I icork. Which passage interpreters apply to this continual operation of God and of Christ in the preservation and government of the creatures. For God rested on the seventh day from making new creatures ; but he never rests or ceases from the preservation of, and administration to, the creatures that are made. The other authority is taken from Heb. i. 3, where Christ is spoken of as upholding all things by the word of his pounr. Which ex- pression intimates that the Divine power of Christ is the support* and the foundation, as it were, of all crea- tures, which would presently fall at once into annihi- lation unless sustained by him. And now let us draw some testimonies from the Fathers : 1. Justin Martyr, De decret. Aristot. reprehens. says. As that which sprang into existence never tvould have existed unless God had pronounced his Fiat : so neither zvould they con- tinue in existence, unless the same God had commanded those things ivhich are not subject to decay, to stand for ever ; and that those things ivhich spring up and decay, should constantly increase and multiply. Here, by the way, I may be per- mitted to remark, what I had before passed over, viz. That Christ not only sustains and preserves every indivi- dual thing, by the virtue which flows from him, which we have already likened to a continued work of creation: but also, that by virtue of this primary blessing, he propagates the various species of things by successive generations. • The Fulcrum, as it were ; as a f'rieml remarked, ' Here is the very desideratum of Archime(ies.' 206 AN EXPOSITION OF ST. paul's Chap. '\. Augustine, sup. Genes, ad lit. lib. 4. cap. 13, says. The poioer and energy of an Almighty and All-sustaining God, is the cause of subsistence to every creature ; and if that energy which created them should at any time cease from ruling them, their species icould all at once cease, and all nature fall to no- thing. If, therefore, we credit Augustine, no creature whatever could exist without this Divine upholding, or ma- nutention, to use the scholastic term. Gregory, Moral. 16. cap. 18, on those words of Job, xxiii. 13, He alone is, observes. But why does he say. He alone is 1 All these things (says he) are, and yet fundamen- tally thei) are not, because in themselves they have no subsistence; and unless they were upheld by the hand of their Governor, they would by no means exist. For all things subsist by him who created them. Inasmuch as all things were made of nothing, and their being ivould again fall into nothing, unless it ivere retained by the hand which made them all. Gerson, De vit. spirit, lect. 1. says. As a vessel contains water and gives it its shape, so that it is prevented from flow- ing away rather by the help of the vessel than by its own na- ture; so God in his oion nature prevents the defectible principle of the creature from acting, and preserves it by his agency from falling back again into nothing. Let us now meet some objections to the contrary. 1. A created agent communicates to the work made, the power of holding together when his operation has ceased, as we continually see in an architect and his build- ing : Therefore God, whose operations are far more perfect than those of any artificer, must impart this property to his works. We answer. There is no parity of reasoning. For a crea- ted agent is the cause of that work being constructed only, and not of its continuance in existence. A house, for in- stance, depends upon the architect only as long as it is in. building; but when it is actually built, it depends for its existence, as I have before shewn, upon the nature of the materials. But with God the case is very different ; be- cause (as we have proved) he is the cause of the original existence as well as of the formation of all things. It in- Ver. 17. EPISTLE to the colossians. 207 volves a contradiction therefore, that God should commu- nicate to any creature an existence independent of himself: for this would be, in fact, to place it above the condition of a creature. 2 It is objected. There are some created things which cannot but continue, inasmuch as they have in themselves neither the power of assuming a new form, or the con- trary; of this kind are all the heavenly bodies: these, therefore, at least, may continue in their state, even if the Divine conservation were withdrawn. We answer, The consequence does not hold : because although the heavenly bodies have no natural power what- ever of assuming a new form, neither is there any thing- external which may effect their dissolution, yet would their very form and substance cease and vanish away, if the. Divine conservation were to cease. For this liability of created things to dissolution (or non-entity) depends nei- ther upon the nature of the material, or of the form, but upon God's withdrawing his influence. This objection may also be answered by a distinction in the mode of conser- vation. For there is an indirect conservation, viz, by remo- val of the destructive principle : this the heavenly bodies do not require, but only the elementary and corruptible things. As far as this is concerned the objection is al- lowed. But there is a direct conservation of which we are now treating, through the immediate upholding of the Creator : and of this preservation, both the heavens, and every other being dependant on the First Being, stand in need. 3. They object. Every creature hath an innate earnest desire of its own preservation : but no natural desire is either vain or impossible : therefore every creature has the power of self-preservation. It is answered. The creature seeks its own preservation, but not to be preserved of itself and by its own powers, but by that very Cause which gave it its existence. Therefore the desire is not vain ; for it gains its end by the proper means. 208 AN KXTOSITTON OF ST. PAULS C/t(ip. U 4. It is said. Such is the state of angels and of men in happiness as no longer to require a preserving Providence; for happiness (as Boethius, lib. 3, De consolat. defines it,) is a slate perfected hy the assemblage of all good things: but the power of self-preservation is one of those good things especially, without which all the rest are frail and uncer- tain : therefore the spirits in blessedness have this power, and so do not require other preservation. We allow that happiness is a state of perfection, and that among the assemblage of blessings in which it consists, the power of preserving itself in this state of happiness must be found. The blessed Spirits, therefore, have this self-preserving power, as far as they have the power of in- separably cleaving to God ; but not so far, as that if they were separated from God, they could preserve either their own happiness or existence. If any one wishes any thing further on this subject, let him consult Aquinas, 1 quaest. 104. art. 1 ; and qusest. disput. De conserv. rerum, art. 1 ; and also contra Gentiles lib. 3, cap. 64.* From what has been said we may gather the following remarks for our own benefit. 1. For the su))port of our confidence; for we may rely fearlessly on this Redeemer, and the preciousness of his blood, who is a person of such infinite power and majesty that he did create all things, and still upholds all things, which would otherwise relapse into nothing. 2. To produce within us humility. For if we cannol retain our natural existence even for a moment without his preserving power, how much less our supernatural and freely given existence? With Gerson(Par. 2) I will unhesi- tatingly assert; hi whatever degree a man is more accomplished than ordinal y in natural or gratuitous endowments ; in the same degree is he more liable to fall short and fall axcay, when this special sustentation by the arm of Christ is withdrawn. We may form a conjecture on this point from the case of Lucifer, * The Reader may profitably consult our own Hooker, who has much that is very excellent, and quite to the point, on this and the preceding to- pics, in his first Book of the " Ecclesiastical Polity." Ver. 17. EPISTLE TO THE COLOSSIANS. 209 Adam, and others, whose perfections, when left to themselves, what were they, but an increase of the weight to their down- fall? 3. For persuading us to obedience ; since it is but rea- sonable that all our life should be devoted to serving Him by whom we were both brought into this life, and are sus- tained in it. Thus the Psalmist reasons, Ps. c. 2, Praise the Lord with gladness ; come before his presence with a song ; be ye sure that the Lord he is God, for He hath made us, and not we ourselves. Lastly, let us add this consideration : that these things are not so to be appropriated to Christ, as to exclude either God the Father, or the Holy Ghost, from the preservation of the creature. For, as they said at the creation of man. Let us make man ; so could these three persons say, let us preserve man. And what has been said of man the same might be said of all creatures ; viz. that all were both at first created, and are still preserved by the united opera- tion of the whole Trinity. For that saying of Augustine, De Trinit. lib. i. cap. 4, is most true. The persons are insepar- able, and operate inseparably. And thus much concerning the character of the Redeem- er, derived from a comparison of him with the creature formed : We must come to the last part of this character, derived from his relation to the creature renewed, i. e. to the Church. 210 AN EXPOSITION OF ST. paul's Chap, i. Verses 18, 19. And he is the head of the body, the Church ; tvho is the be- ginning, the Jirst-born from the dead ; that in all things he might have the pre-eminence. For it phased the Father, that in him should all fulness dwell. We have explained that description of Christ which was drawn from his relation to the cteature in general. It now remains to explain that which is derived from his relation to the creature redeemed, that is to say, the Church. In these two verses he does two things: First, he sets forth Christ by titles peculiar to him, the head, the beginning, the first-born. Secondly, by certain arguments he demonstrates that these titles are his indefeasible right : the first is ta- ken from the final cause, that in all things he might have the pre-eminence ; the second, from the efficient or ordaining cause, ybr it hath so pleased him, viz. the Father; the last from the formal cause, because in him is all that fulness, which can constitute him the head of the Church, &c. Let us begin by an explanation of the titles ; and first let us set forth this of the head of the Church. The head of the body, the Churchl i. e. of his body, which body is the Church; for so the word Church is joined with the word body by apposition. And here there are three things to be discussed by us respecting this head and body. First, we shall enquire. In which of his natures Christ is the head of the Church. Secondly, in what respects this title of head is assigned to him. Thirdly, who they are of whom this body of Christ con- sists. As to the first; we say Christ is the head of the Church in each of his natures. For here he is called the head of the Church, who had before been called the image of the in- Ver. 18. EPISTLE to the colossians. 211 visible God. Bnt that image was the eternal Son of God, the incarnate Word : Therefore Christ, the God-man, is the head of the Church. For the Church ought to possess such a head as might have a natural conformity with the rest of the members to be incorporated in it. Now this confor- mity suits Christ according to his human nature ; whence Christ and the Church are called one flesh, Ephes. v. 31. But it was also necessary that the Church should have such a head as could infuse into it spiritual life. Now this is the province of God alone ; whence God is plainly called the husband and the head of the Church, Psalm xlv. 10, where, under the representation of the marriage of Solo- mon with Pharaoh's daughter, the espousals of Christ and the Church are prefigured ; Hearken, O daughter-, and consi- der, and incline thine ear : forget also thy father s house : so shall the king great It/ desire thy beauty ; for he is thy Lord God. It is, however, objected. That Christ was not the head of the ancient Church in each nature, because he had not yet assumed human nature. But it is the office of the head to imparl and communicate its excellencies to the body ; and the human nature of Christ could not benefit the Church before his incarnation ; because that which does not exist cannot operate. Therefore he was not the head of the .Jewish church as to his humanity. We answer. Although Christ had not yet actually united the human nature to his own ; nevertheless, as to the Di- vine decree respecting his future incarnation and passion} as to the eternal efficacy thereof; and as to the living faith of the Patriarchs ; even the human nature of Christ, and that which he was to do and suffer in human nature, al- though not actually undergone, produced many benefits to the ancient Church. All believers, being elect in Christ, from the foundation of the world, are, through Christ, adop- ted into the family of God, Ephes. i. 4, 5. God, therefore, by reason of his eternal purpose concerning the incarnation of Christ, even then accounted as members of his body all who believed in him. He was the Lamb slain from the foun- dation of the world ; why not then also the living head of the p 2 212 AN EXPOSITION OF ST. paul's Chap. i». Church from the foundation of the world ? Things are present to God and to faith, which are not present to na- ture. Aquinas, qusest, disp. de gratia Christi, art. 4. ad. 9m. says. That Christ, according to his human nature, was the head of the Church before his incarnation, by the operation of faith, which apprehended his future incarnation ; and so acquir- ed the benefit of justification. But that Divine of Altissio- dorum speaks much more clearly, lib. 3. tract, i. quaest. 3. de dignitate Christi capitis, &c. He asks, Whether Christ, as to his human nature, was the head of Abel and of the rest of the faithful ; and whether they were members of the body of Christ ? He answers, that there was then the same faith re- specting his future incarnation, as there now is concerning his past incarnation ; and the same efficacy in their faith as in ours. As, therefore, faith in Christ who is now come, makes a man a member of Christ incarnate ; so their faith in Christ to come, made them members of Christ who was to be incarnate. Christ then was, even as to his humanity, the head of Abel and of the rest of the faithful ; not indeed according to his humanity as actually existing ; but according to his humanity as existing in their faith. For faith looks beyond time. By this faith bless- ings flowed to I hem from the fulness of Christ, even as they do now to us. Thus far Altissiodorensis. But it is also further objected ; that Christ is not the head of the Church in his Divine nature, inasmuch as ac- cording to that he hath not a conformity of nature with the rest of the members ; nor yet according to his human uature, because in respect of that he has not the power of infusing spiritual life to his members : therefore in no way is it the case. We answer, first, generally ; If there be found in the person of Christ the perfect quality of a head, this is suf- ficient for his being in strict truth called the head, although neither in one nature nor the other, separately considered, all the conditions of headship may meet. To that which was objected concerning the humanity not infusing life and spiritual motion, we answer by a distinction. The life of grace is infused either by the primary agent, who creates grace in the soul in the way of its original source ; and in this sense orace flows from the Deity alone ; or by an in- Ver. 18. EPISTLE to the colossians. 213 strument attached to the primary agent; and so the huma- nity of Christ is said to infuse grace and spiritual life in- strumentally. As, therefore, it derogates not from the na- ture of a corporeal head, because it infuses life and motion to the other members not immediately of itself, but by means of some secret power ; so neither is it any detrac- tion from the honour of the mystical head, that it infuses life and grace, not primarily from itself, but by means of the indwelling Deity. Christ is, therefore, notwithstand- ing these things, the head of the Church in each nature. You see what kind of a head the Church has ; not God alone, nor a mere man; but Jesus Christ, God and man. Hence many observations arise : 1. Whereas the head of the Church is God, we infer that the Church will abide for ever, neither shall the gales of hell prevail against it ; for if God be with lis who shall be against us ? A less than God would indeed have been in- competent to the protection of the Church : for the devil, and almost the whole world wage constant war against it. Herein, then, is the consolation of the Church, that Christ, the head of the Church, is greater to protect it, than the devil, the euemy of the Church, is to oppose it ; Cyprian, De exhort, martyr, cap. 10. 2. If the head of the Church be God, the members of the Church ought, with all fear and reverence, to obey its head in all things. For there is an infinite obligation which binds every creature to obey its God; but that obligation, if possible, surpasses infinite, whereby the Church re- deemed and sanctified, is bound to be subject to its God, its mystical and life-giving head. 3. If the head of the Church be God, then the ascen- sion of Christ into heaven has not deprived the Church of its head : nay, he is present, and will be always present, with his whole Church, by the presence and power of his Divinity, although he may not appear to our eyes by his bodily presence. This he himself promised, Matth. xxviii. ult. 1 am with you always, even unto the end of the world. The error of the advocates for the Papacy, therefore, concern- ing an earthly head is to be discarded ; who, as the Israel- 214 AN EXPOSITION OF ST. paul's Chap» i. ites heretofore said to Aaron, Make us gods which shall go before us, for as for this Moses toe wot not what is become of him ; so say they. Let us make to ourselves some visible head of the Church, for we know not what has become of Christ.* Moreover also, inasmuch as our Head is a man, we infer two things, 1. On account of this alliance of nature, he must of necessity intimately love us, and have such a keen, sense of our miseries, as to be most ready to succour us (Judg. x. IG). This the Apostle himself infers, Heb. ii. 17, 18, Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of • It is worthy of remark, that on a Papist — a Jesuit of learning and dis- tinction— a Professor of Rhetoric, History, and Philosophy in the Univer- sities of Rome, Fermo, and Macerata, and, in the latter place Counsellor of the Inquisition — being employed about the middle of the last century to prove the Pope's supremacy, by shewing from century to century, that since the Apostle's time to the present, it had ever been acknowledged by the Catholic Church, he soon found that he had undertaken more than it was possible to perform ; viz. on coming to the close of the second century. *' Nay," says he, " while, in order to support and maintain this cause, I " examined, with particular attention, the writings of the Apostles, and of " the many pious and learned men who had flourished in the three first centu- " ries of the Church, I was so far from finding any thing that seemed the " least to countenance such a doctrine, that, on the contrary, it appeared " evident, beyond all dispute, that, during the above-mentioned period of " time, it had been utterly unknown to the Christian world. In spite, " then, of my endeavours to the contrary, reason getting the better of the " strongest prejudices, I began to look upon the Pope's Supremacy, not only " as a prerogative quite chimerical, but as the most impudent attempt that " had ever been made : I say, in spite of my endeavours to the contrary ; " for I was very unwilling to give up a point, upon which I had been " taught by Bellarmin, that the whole of Christianity depended; " especially in a Country where a man cannot help being afraid of his own " thoughts, since upon the least suspicion of his only calling in question " any of the received opinions, he may depend upon his being soon con- ♦' vinced by more cogent arguments than any in Mood and Figure. But " great is the power of truth ; and at last it prevailed : 1 became a proselyte " to the opinion which I had proposed to confute; and sincerely abjured, " in my mind, that which I had ignorantly undertaken to defend." The Reader is referred to the Preface to " the History of the Popes," by Archibald Bower, Esq. in seven vols. 4to. Ver. 18. EPISTLE to the colossians. 215 the people. For in that he himself hath s^iffered being tempted, he is able to succour them that are tempted. 2. Whereas our head was a man we have this comfort, that every ground of triumphing over us is taken from the devil. He overcame the first Adam, the head and begin- ning of the human race ; but the second Adam, the head of the Church, overcame him. Nay, in Christ, we who are his members conquer, just as in Adam we were con- quered. The victory of our head makes us conquerors. Thus far concerning the first question, viz. In which na- ture Christ is the head of the Church. Now, secondly, it is proper to consider in what respects Christ is called the head. But since this mystical head is so called by a metaphor borrowed from the natural head, the appellation will be obscure, unless we understand in what respects this similitude between Christ and the natu- ral head, between the Church and the natural body, con- sists. Well said the Philosopher, Topic vi. cap. 2, A me- taphor, by similitude, manifests to us the thing treated of ; for all who use metaphors draw them on the ground of some resem- blance they bear to the point to be illustrated. Let us then take into consideration the similitude in the text. A natural head is regarded in a twofold relation to its members, that is to say, of difference and of agreement ; so also this mystical head : Aquinas, qusest. disp. de gratia Christi, art. 4. The head differs and is distinguished from its members in three ways : 1. In way of eminence or dignity. For the head pos- sesses more fully and perfectly all the senses than the su- bordinate members : so Christ, the mystical head, possesses all spiritual grace much more abundantly than all other men and angels put together : The Spirit xvas given to him without measure, John iii. 34. 2. In way of direction or government. For the head regulates and directs : the members are ruled and directed by the head in their operations : so Christ has the absolute dominion and government over the Church : It obeys his nod, and submits in unreserved conformity to his will. 216 AN EXPOSITION OF ST. paul's Chap. \. Thus the Apostle teaches, Ephes. v. 22, 23, Wives submit yourselves unto your own husbands as unto the Lord ; for the husband is the head of the wife, even as Christ is the head of the Church : Therefore the Church is subject unto Christ, &c. 3. In way of causality or influence. For the head im- parts and communicates sense and motion to all its mem- bers : the members are devoid of all motion and sense if separated from the head : So Christ sends forth spiritual life and the motion of grace into his members which are otherwise insensible, dead, and destitute of all spiritual motion. Without me ye can do fiothing, John xv. 5 ; but, on the other hand, I can do all things through Christ which strengtheneth me, Phil. iv. 13. Therefore the appellation of head is most fitly applied to Christ, in respect of all those particulars in which the head must differ and be distinguished from all the members. Now, then, let us consider those things in which the agree- ment of the head and the members is perceived : And these are three : 1. Tlie natural head hath a natural conformity with the rest of the members : for as the Poet hath rightly said, it would be monstrous and ridiculous, If a painter should form a design of uniting a horse's neck to a human head.* Thus monstrous would it be, if the head of the Church had not a natural conformity with the Church. But Christ hath this, as is shewn, Heb. ii. He took not on him the na- ture of angels, but he took on him the seed of Abraham. For- asmuch as the childre?! are partakers offtsh aiid blood, he also himself likeioise took part of the same. 2. The head and the members have a conformity in their destination to the same end, viz. the preservation and safety of the whole person : thus Christ, and the members of Christ, which are one person, are ordained to the at- tainment of one end, viz. eternal glory and happiness ; and to the accomplishment of this end both head and members assiduously co-operate. This is the care of the head, to * Horace, De arte poetica, 1. 1 : Smart's translation. Ver. 18. EPISTLE to the colossians. 217 lead its members to final blessedness. So spake Christ, John xvii. 12, Those that thou gavest me 1 have kept, and none of them is lost. Hence he is called the Saviour of his body, Ephes. V. 23. This also is the object proposed to all the members of Christ, to attain to the participation of this blessedness together with their head. For what was the purpose and sentiment of Paul, the same is that of all the faithful. One thing I do, forgetting those things which are be- hind, and reaching forth unto those things which are before, I press towards the mark, &c. Phil. iii. 4. 3. The head and the members of the natural body agree in the circumstance of their having a continuous union with each other, and all of them deriving their motion and intellectuality from the same soul. So this mystical head, and all the members of it, have a certain mutual continuity, and have their spiritual intellectuality and vivifying princi- ple from the same source. For there is between Christ and all the members of Christ, a certain uninterrupted union by means of the Holy Spirit, who, in all its plenitude, dwelling in Christ the head, being one and the same nume- rically, is shed forth among all his members, quickening each separately and uniting all in one body. Thus most clearly does the Apostle speak, Ephes. iv. 16, The ivhole body ftJy joined together, and compacted by that which every joint siippUeih, according to the effectual working in the mea- sure of every part, maketh i?icrcase of the body unto the edify- ing of itself in love. These are particulars in which there is agreement of the head with the members. And hence it follows that Christ is the true and living head of the whole Church, both in those respects in which the head ought to differ from, as well as in those in which it ought to agree with, its mem- bers. Of the body, the Church.} It remains that we inquire, in the last place, who and what they are, out of whom this body of Christ is composed, which in this place is called the Church. The term Church is derived from a word signifying to call out i it is therefore an assembly or multitude of those 218 AN EXPOSITION OF ST. paul's Chap. i. called out : And this calling is effected by the ministry of the Gospel, and other means which God has appointed for bringing men out of a state of ignorance and misery, and leading them to a state of glory. In this sense we call any assembly of men whatever, professing the doctrine and re- ligion of Christ under legitimate pastors, a church. Such were those seven churches to which John sent his Apoca- lypse; such the Roman, Corinthian, Colossian, and all other visible and local churches. These assemblies are called churches, and those who live in them are members of those churches, and are to be regarded, in the judgment of charity, as members of the Holy Catholic Church, as well because those means are offered to them on God's part, by which men are called to the participation of eter- nal life ; as because on their part, in outward act and pro- fession, those means are received and employed for salva- tion. This external vocation through the proffered grace of the Gospel, and this external adoption and profession of Chris- tianity under legitimate pastors, constitutes the outward and visible Church ; and the professors of it are visible members of the Church. But there is also another more effectual vocation joined to this external one, in some per- sons, namely, by grace implanted and impressed through the power of the Spirit in the hearts of the called ; by means of which they not only enter upon the external pro- fession of Christianity, but are joined to Christ himself by the internal bonds of faith and the Spirit : Manj/ are called, but few chosen, says the Saviour. These things being settled and allowed by the opinions of all, as well Papists as of our own communion, we come to what is before us, and comprise our opinion in this pro- position;— The Catholic Church, which is called the body of Christ, consists of such as are truly sanctified, and united to Christ by an internal alliance ; so that no wicked person, or unbeliever, is a member of this body, solely by the external profession of faith, and participation of the sacraments. We oppose this position to Bellarmin, who, (Lib. 3. De eccles. militant, cap. 2, § atque hoc interest.) Ver. 18. EiisTLE to the colossians. 219 ventures to assert. For any one to he called absolutely a mem' her of the true Church no internal virtue is required, hut only an external professioji of faith, and communion of the sacra- ments, and union with the Roman Church. Hence he mani- festly places among the true members of the body of the Catholic Church, ungodly men, disguised hypocrites, and infidels ; provided they abide in outward communion with the Church of Rome. On the other hand, observe what is elsewhere said by this very Bellarmin. 1. They who stand related to the Church as evil humours to the human body, are not true members of the Church. This proposition is manifestly true : for each sound body desires the preservation of its members ; but it does not desire to preserve evil humours, but to expel them. Now they who are void of faith and internal virtues, are, in the Church, as evil humours are in the human body, Bellarm. De eccles. milit. lib. 3. cap. 2. 2. Nothing is truly and formally that which it is said to be, having a diminutive term annexed to it ; as a dead man is not truly a man, a city in a picture is not truly a city. Boys know this who have entered only upon the first steps in logic. But the wicked and infidels are not living mem- bers of the body of Christ, by Bellarmin's own concession, cap. 9 : nay, he expressly calls them dead yneinbers in the same chapter; where he moreover adds, I say that as it per- tains to the design of a member to be a certain part of a liv- ing body ; a wicked Bishop and a wicked presbyter are dead membej^s, and therefore not true members of the body of Christ. But now mark the dullness of this disputant. The question proposed in the beginning was. Whether wicked men and infidels were true members of the Catholic Church which is the body of Christ, on account of their outward communion and profession of faith ? The Jesuit undertook to defend the affirmative part ; and now he is compelled to confess, that they are not living but dead members ; that they are not true members so as to answer the purpose oj a mevnber. But what is neither living, nor true, nor answers the purpose of a member, how will Bellarmin maintain to be nevertheless a true member? Hearken : FJe 220 AN EXPOSITION OF ST. paul's Chap. \. is not a true member so far as answers the character of a mem- ber, but he IS a true member as far as regards the character of an instrument. This is mere trifling ! For nothing can be understood of which the formal cause is denied ; neither does the genus determine the species. 3. Those whom the Church itself would not acknow- ledge as members or its parts, if it knew what they are, Christ, who knows all things, does not acknowledge. Nay, Bellarmin asserts, cap. 10, that the Church intends only to collect the faithful, and if she knew the wicked and un- believing, she either never would admit them, or, if they acci- dentally were admitted, she would cast them out. Who, then, in his senses would affirm, that the wicked and unbelieving, whom Christ would condemn, and whom the Church, if she knew them to be such, would cast out, are true members of Christ, and of the Catholic Church? 4. The Church which is the body of Christ, hath no member which doth not receive a vital influx from the head : for (as we have before shewn) the same Spirit is diflused from the head to all the members : He who hath not the Spi- rit of Christ is Jione of his, Rom. viii. 9. But infidels, and the wicked have not this vitality of grace flowing from the head. That which Bellarmin is compelled to answer is childish ; viz. Although they have neither an internal union with the head, nor an influx of grace, yet they have external union, which suffices to constitute them true members of the Church, i. e. of the body of Christ. This subterfuge is vain : for (as Aquinas rightly speaks, qusest. disp. de grat. Christi. art. 7. ad. 11m.) Christ and his true members are one mystical person, whence the deeds of Christy the head, are in some manner those of the members : But that external union neither makes a man one person with Christ, nor a partaker of the obedience and righteousness of Christ ; therefore it does not make him a member of Christ. 5. The same man is not at the same time a member of Christ and of the devil : but wicked men are numbered amongst the servants and the children of the devil, John viii. 38 and 44 ; therefore they are not to be reckoned among the members of Christ. Ver. ]S. EPISTLE TO THE COLOSSIANS. 221 It is not my purpose to heap together more arguments, or refute those of Bellarmin. I will only add some testi- monies extracted from the Fathers and the Schoolmen, that from them ye may be able to see clearly how entirely these no-vices, the Jesuits, have departed from the truth of the Scriptures, from the authority of the Fathers, and from the doctrine of the ancient Schoolmen. 1. Clemens, Strom. 7, cap. 5, says, that (be Church is 'aQpoia-fxov rcov ^xXextsTv the congregation of the elect ; and a little after. The true Church is one, and in its registry all those are inscribed who are just according to God''s purpose. Cyprian, De dupl. martyr. In vain does a man mix in the assemhfi/ of the saints in the temple made by hands, if he be excluded from the universal mystical body of Christ. Cyprian is speaking of the wicked. Augustine, De baptis. contra Donat. lib. 4. cap. 2, Thei/ do not all belong to the Church ivho are within its pale, but they who are living piously within it. And cap. 4, In the body of this beloved dove, neither heretics nor the wicked are reckon- ed. Ad Orosium, quaest. 52, As the ark was constructed of hewn limbers, so the Church is built up of the saints. But let us come to the Schoolmen who also coincide with us in this instance. William of Altissiodorum, lib. 3, says, As the natural body of Christ consists of the purest members ; so the mystical body of Christ, tvhich is the Church, consists of most holy be- lievers : and thus the natural body of Christ is the emblem of his mystical body. Hugo de St. Victor, De sacram. lib. 2. par. ii. cap. 2, says, I'he holy Church is the body of Christ animated by one spirit, and united in one faith and sanctified : of thih hody each and all the faithful are members. They are all one body by reason of one Spirit and one faith. Hales ■* the wicked are not of the body of the Church, al- though they are of the Church, parte 3. quaest. 12. memb. 3, art. 3. • Alexander Hales, a Scholastic Divine, supposed to have been a native of Gloucestershire, who died in 1245. He was designated the Irrefragable 222 AN EXPOSITION OF ST. PAUL'S CfiUf. l. Gerson, par. 1, The congregation of the Church is united to Christ the head, hy the bond of the HoJy Spirit ; being joined to him by certain qualifying dispositions which give a lively harmony to this mystical body. But enough of testimonies. We conclude, therefore» that this body of the Church, of which Christ himself is the head, does not consist of any unfaithful and wicked members, but of the pious and holy alone ; whom God de- livers from the power of darkness, and translates into the kingdom of his dear Son. Hence we may learn, 1. It is not sufficient for salvation to be a visible mem- ber of any visible church by an outward profession of faith, unless you are a mystical member of the Catholic Church by a true faith and the Spirit dwelling in the heart. What does a treacherous soul in the house of faith ? says Cyprian. 2. It is not befitting Christians to envy those who are endowed with the more excellent gifts ; because they are members of the same body : what, therefore, is conferred on one, that should be esteemed as given to all, according to that remark of Augustine in Psalm cxxxix. Lay aside envy, and lohat I have is thine; lay aside envy, and ivhat thou hast is mine. 3. Since godly members are of the same body, it be- hoves them to be ready to assist each other; and they ought to feel equally affected with the good or evil which fall to others, as with their own. So says the Apostle, 1 Cor. xii 26, If one member suffer, all the members suffer with it : or if one member be honoured, all the members rejoice with it. Thus far concerning the first title of Christ. The beginning and the first-born from the dead.'] These words are variously read and expounded. In the Greek they stand thus, upx'^ TrpuroroKog Ik tuv vsHpuv. Some, there- Doctor, and Fuller stiles him " the first of all Schoolmen," placing him at the head of eight other distinguished British School Divines, and stating that he was master to Thomas Aquinas and Eonaventura. He wrote a ' Commentary on the four books of Sentences,' or ' Sum of Divinity,' at the command of Pope Innocent IV. ; Nuremberg, 1482, and often reprint- ed. Other works have been attributed to him, but incorrectly. This would seem to be the one from which Davenant has quoted. Ver. 18. EPISTLE to thb colossians. 223 fore, expound them. The beginning, the first-horn from the dead. Others supply the copulative *a/. The beginning htm the first-born from the dead: so Beza. Athanasius, and after him Calvin, interpret them by supplying the causal conjunction. The beginning, because the first-born from the dead. Chryaostora reads, not upx^, as it stands in our co- pies, but iTrapXH, the first fruits and first-born, ^c. But this is of little importance to the main point. For according to all, the Apostle signalizes Christ with these titles to shew that he not only rose first, but that he is to his Church, i. e. to all his members, the beginning and fountain of sal- vation and of grace in this life ; of glory and of blessed- ness in that which is to come. For the Church hath a twofold state : of grace and of a spiritual resurrection in this life ; of glory and of a beatified resurrection in the other: The Apostle, therefore, in this place, declares Christ to be the author of both. Two things, then, are here to be explained: 1. That Christ himself was the first in the glorious resurrection : 2. that Christ was the first in such manner as to be to all of us the cause, as well of the spiritual resurrection, where- by we rise again from the death of sin, as of the corporeal resurrection, whereby we rise to the life of glory. For Christ was both the first in the order of rising as it re- spects himself, and the beginning as it respects us. As to the first point ; Christ is rightly called the begin- ning and the first-born from the dead; for he alone hath risen as the beginning of his resurrection, raising his body by the power of his Godhead. He also alone hath risen to spiritual life and glory, no more to die. That he rose by his own power, not by that of another, is clear : John ii. 19, Destroy this temple, and in three days I ivill raise it up. 1 have poiver to lay down my life, and I have power to take it again, John x. 18. Although, therefore, we read both in the Old and in the New Testament, that some rose from the dead before Christ, this does not strip Christ of these titles ; for no one hath risen as the beginning of his resur- rection, but all were quickened by the efficacy of another. Besides, none of those arose to the immediate enjoyment 224 LN EXPOSITION OF ST. paul's Chap. of glory, but to the present manifestation of the Divine glory. For truly spake Cyprian, in lib. De resurrectione Christi. These rose indeed, says he, before Christ, but in the tiame and the faith of Him; one through Elijah when he was living ; one by E/isha in his lifetime, and another after his death ; but then they again returned to death which they had thus tasted. Lazarus also rose at the command of Christ, and some others : yet all these only enjoyed the gift of life for a time, then again, returned to the grave. But Christ beii g raised from the dead, dieth no more, as it is said Rom. vi. 9. The resurrection, therefore, of these few preceding the re- surrection of Christ, does not in the least oppose his being- called /Ae beginning and the first-born from the dead: since they rose neither by their own power, nor to everlasting life ; Christ both by his own power and for ever. 2. Now let us come to the second reason of his being called the beginning and the first-born from the dead ; viz. be- cause he not only, as we have before shewn, quickened himself, and that to life immortal ; but because he is the effective beginning and cause of the rising again of all his members ; whether we regard the resurrection to grace from the death of sin, or the resurrection to glory from the death of nature. I join them together, because, although Christ never rose from the death of sin, inasmuch as he never was subject to sin, nevertheless this one resurrection of Christ is the cause of both in us ; and these two resur- rections are so intimately united, that whoever does not rise beforehand by the power of Christ from the death of sin, will never rise to the life of glory. Let us, therefore, first shew that Christ's rising again is the cause of our spi- ritual resurrection. Christ is the beginning of our spiritual resurrection, by his death and resurrection, 1. as the meritorious cause ; for he merited this spiritual quickening of his members : 2. as the efficient cause; for, by the same power wherewith he raised himself from the dead, he both raises all that are his from the death of sin, and regenerates them to the new life of grace. So says the Apostle, Rom. vi. 11, Reckon ye also yourselves to be dead indeed unto sin, but alive unto God Ver. 18. EPISTLE TO THE COLOSSIANS. 225 through Jesus Christ our Lord. 3. Lastly, as the exemplary cause; for the resurrection of Christ is every where pro- posed to us as a type and pattern of our spiritual resurrec- ti on : Like as Christ loas raised up from the dead, so we also should walk iu newness of life, Rom. vi. 4. If Christ were not in us the begiuinng of this spiritual resurrection, there would be no hope of the blessed and glorious resurrection, as it is written in Rev. xx. 6, Blessed is he %vho hath part in thefrst resurrection ; on such the second death hath no power. For the Spirit of regeneration is the earnest of the blessed resun-ection, giving the commence- ment of spiritual life, and the right to that resurrection which is unto life eternal. Hence Tertullian (in libro, cap. 47, De resurrectione) beautifully says, that by regeneration our bodies are inaugui atedfor this resurrection. And Aquinas, in Epist. ad. Rom. upon those words, chap. viii. W, If the Spirit of him loho raised up Jesus from the dead divell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwellelh in you ; says, Our bodies shall be quickened for glory on account of the dignity which they have obtained from the circumstance of t eir having been the temples of the Holy Spirit. Thus, then, it appears that Christ is the beginning and the cause of our spiritual resurrection by his corporeal death and resurrection. Now as to that corporeal resurrection whicli we expect; of this also Christ is the beginning, in all those ways which we have touched upon in the spiritual resurrection. 1. As the meritorious cause : For by his passion and victory he won for his people a glorious resurrection : Lie was delivered for our offences, and was raised again for our justification, Rom. iv. 25. But whom he hath justified, he loill glorify, Rom. viii. 30. Who is gone into heaven, and is on the right hand of God, 1 Pet. iii. 22.* 2. As the efficient cause : For he himself by his Divine power will raise up all his people to glory ; John v. 28, The " Our Author's words under this reference are, " Deglutiit mortem, ut vitse seternoe haeredes efficeremur," which are borrowed from the Vulgate, and seem to be an addition to the text, as an interpretation. VOL. J. Q 226 AN EXPOSITION OF ST. PAUl's Ch ap. hour is corning in tvhich all tJiat are in their graves shall hear the voice of the Son of God, and shall come forth, &,c. and 1 Cor. XV. 20, Christ is risen from the dead, the frst-frnits of them that slept. Why the first-fruits? Because, like as under the law, the offering of the first-fruits was the cause why the rest of the fruits should be blessed ; so the resur- rection of Christ is the cause why the rest of the members shall rise again. I am released from my death; I rise again by the poioer of Christ, says Prudentius, in Apoth. Lastly, As the exemplary cause. For the glorious resur- rection of Christ the head, holds out to us an example of our resurrection and future glory : He shall change our vile body, that he may make it like to his glorious body , Phil. iii. 21. It is therefore evident that Christ is most deservedly dis- tinguished with these titles by the Apostle, viz. of the be- ginning and the first-bomfrom the dead ; as well because he quickened himself to the life of glory, as because he quickens all that are his, both from spiritual and corporeal death. Observe, 1. From the circumstance of Christ being said to be to us the beginning both of the life of grace and of the life of glory, we conclude that they who are not united to this beginning, are neither partakers of grace in the pre- sent life, nor will be of glory in the life to come : but this union is effected by faith and the Holy Spirit : they who are destitute of these will also be destitute of the other. 2. Since Christ is called the first -born from the dead, we understand that death is not now to be feared by Chris- tians; who are entitled to expect by-and-by a certain new and glorious resurrectional birth. For as Christ, on rising again, is called the first-born from the dead ; so all we, after rising again, shall obtain a certain new nativity. He hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance reserved in heaven. 1 Pet. i.3, 4. Death doth not take axeay hfc, but renews it, as spake Prudentius wisely. — Thus much respecting the titles themselves. Ver. 18. EPISTLE TO THE COLOSSIANS. 227 That in all things he might have the pre-eminence.] The Apostle is now engaged in shewing that the titles above- mentioned belong to Christ by the best possible claim. Some refer these words to every thing which had prece- ded therh in his description of Christ the Redeemer : as though the Apostle had said. He is the image of God, the first-born of every creature, the head of the Church, the be- ginning and first-born from the dead, to this end, that in all things he might have the pi^e- eminence, i. e. that it might be proclaimed to the whole world, that he is the Lord of all creatures, and placed above all things which are either in heaven or in earth. Others refer them to this last clause, in which Christ is declared to be the first-born from the dead, in tiiis sense; Not only is Christ the Creator and chief of all things which live, but also, by his death and resurrection, he is the first-born, he that again quickens the dead: this only was wanting to him ; therefore, that in all things he might have the pre-eminence, he chose to die, he chose to rise again the first-born from the dead. If any other had over- come death, and quickened us, then Christ would not have had the pre-eminence in all things ; for that other would have been the chief in respect of the dead. Here it is proper to remark the wonderful wisdom of the Apostle in divine things, who, in the death of Christ, which appeared full of infirmity and ignominy, finds an ar- gument for augmenting his glory and majesty. For al- though this circumstance o/" dying, if considered in itself, is a mark of infirmity; yet for any one so to die, as to raise himself again, as to deliver all others from death, by the power of his death and resurrection, i. e. to be the beginning and the first-born from the dead, is pre-eminently honourable and olorious. Q 2 22S AN EXPOSITION OF ST. PAUL's C/utpA, Verse 19. For it pleased the Father that in him should all fulness dwell. The Apostle still proceeds in confirmation of those titles which a little before he had bestowed upon Christ. But in this verse there are two reasons complicated and involved together, which we shall separate for the sake of perspi- cuity. The first is taken from the efficient, or ordaining cause, in this manner; it pleased God the Father (for these words must be supplied) that Christ should be the head of the Church, the frst-born/rom the dead, &c. therefore, on the best possible ground, we attribute these titles to him. So Peter, Acts ii. 36, said, Fet all the house of Israel know assuredly, that God hath made that same Jesus both Ford and Christ: i.e. God the Father himself hath given the Church to Christ, and in turn Christ to the Church, and hath con- stituted him its head and Saviour, by his eternal ordi- nance. But how w^as this good pleasure of God made evident to Paul, or how can we be assured of it? 1. From the testimony of God himself in his word ; for Moses and the Prophets bear testimony to Christ the Redeem- er. Had ye believed Moses, ye would have believed 7ne, for he wrote of 7ne, John v. 46, See. 2. From the whole life of Christ, from his death and resurrection ; in all which his Divinity shone forth, and proclaimed to the whole world that he was sent from God the Father, to gather together the Church, and accomplish the salvation of man. It is not without just reason that the Apostle, m speak- ino- of the Redeemer of the human race and the head of the Church, puts us in mind of the good pleasure of God; be- cause no one could take this honour to himself without the Divine will and decree. For which reason God himself revealed this his good pleasure by the prophets, as in Isa- iah xlii. 6, / the Lord have called thee, and have given thee Ver. 19. EPISTLE to the colossians, 220 for a covenant of the people, for a light of the Gentiles. And Christ himself, on every occasion, enforces this decree of God, and this his mission from God the Father, Luke iv. 18, The Spirit of the Lord is upon me, because he hath anoin- ted me, 'he hath sent me to preach the Gospel to the poor, to heal the broken-hearted, &c. Isa. Ixi. 1. And John iv. 34, My meat is to do the will of him that sent me. Two things are to be noted here : 1. That salvation and grace are not to be sought in any other than in Him in whom it hath pleased God they should be sought. But concerning his will respecting it, we are to judge from the word of revelation. In the whole busi- ness, therefore, of our salvation, this thought ought al- ways to be present to Christian minds. What is the good pleasure of God ? For if we turn aside from his will, in vain do we expect any good. For example : I desire the remission of sins, or deliverance from some impending evil, or some spiritual grace : I hesitate about what must be done to obtain the object of my desire : The orthodox direct that I should flee immediately to Christ, and plead his intercession alone with the Father ; the Papists direct that I should flee to the blessed Virgin, or to other saints. Here, then, what is to be done? You must enquire. What hath been the good pleasure of God the Father? You must obey his will. We easily shew you that it hath pleased God that we should use the intercession of Christ our head: but the whole tribe of Papists never will prove from the Scriptures, that it hath pleased God that we should approach him by the mother of Christ, or through the saints. 2. Since it hath pleased God that Christ should be our perfect and absolute Redeemer, it is manifest that they undermine the eternal purpose of God, who have devised new modes of salvation, of which it cannot be said, that it hath pleased God we should seek remission of sins by them. Hither we may refer human satisfactions, papal in dulgences, and whatsoever is blended in the business of salvation without the ordinance of the Divine will. All 230 AN EXPOSITION OF ST. paul's Chap. l. these, as mucli as in them lies, set aside the eternal decree of God lespecting human salvation. 2. All fulness dwell.'] This is that other reason why- Christ is most properly called the head of the Church ; and it is taken from the formal cause, in this manner ; God, whom it pleased that Christ should be the head of the Church, not only so ordained by decree, but, besides, fur- nished him with all the gifts which were requisite to render him the suitable head of the Church. This title, therefore, most especially befits him. By fulness in this place some understand a fulness of Deity ; others, a fulness of habitual grace.* It is certain each fulness dwells in Christ; and perhaps the Apostle de- sired to comprehend each. For doubtless he asserts, that there is in Christ whatever is requisite to render him the perfect Redeemer of mankind, and the head of the Church : but for undertaking these offices, both a fulness of Divi- nity and a fulness of habitual grace are requisite. Con- cerning the Deity of Christ we have before spoken : of the fulness of habitual grace we shall only shew these three things briefly. 1. That this fulness of grace was in Christ. 2. Adduce some reasons why it was befitting that a ful- ness of grace should be in Christ. 3. We will shew that this fulness of grace was the pri- vilege of Christ alone. 1. As to the first; when we say that there was in the man Christ a fulness of habitual grace, we mean not that this grace was infinite : for, since it is a created quality, and is inherent in the soul of Christ, which also was crea- ted, it cannot be infinite. But by thefuhiess of grace we understand all those perfections to which the term grace extends itself. For whereas a certain measure of grace is found in other men, so that one man may be endowed with some gift of grace in which another is wanting; in Christ * Vide our Expositor's other great work, " Dissertatio duo de Justitia acluali et habituali, &c." Ver. 19. EPISTLE to the colossians. 231 there is a concurrence of all the gifts of grace. Besides, whilst other men obtain grace in an inferior measure ; Christ not only possesses all grace, but also hath it in the highest degree. Whence some say that this habitual and infused grace of Christ, may in some sense be termed in- finite : viz. inasmuch as it is not limited in kind or degree ; but contains in itself whatever falls under the term grace : As if any one should say the light of the sun is infinite, not as far as regards the essence of that attribute, but as far as the nature of light alone is considered ; because whatever appertains to light is found in the solar light in the highest degree. But this is an incorrect mode of speaking. The Scriptures every where affirm this fulness of grace to be in Christ, John iii. 34, The Spirit was given to him without ineasure. In him are all treasures, Col. . ii. 3. Ye see then that all fulness of grace is in Christ. 2. Now, in the second place, let us consider. Why it was necessary this fulness of grace should be in Christ. First, the Jitness of things required it, on account of the union of his soul to the Word. For it is just and proper that in proportion as any thing is nearer to the influential cause, so much the more abundantly should it partake of the influence itself: Since, therefore, God himself is the fountain of grace, the soul of Christ, so near to God, can- not but abound in grace. Secondly, necessity requires it, from consideration of the end, on account of the relation of Christ himself to the human race. For grace was to be bestowed on him not as on a private person, but as the uni- versal fountain from whom it might be transfused into the rest of men. But in this fountain all the parts ought to be full and combined. The Evangelist shews that grace is shed abroad in us from Christ, John i. 16, Of his fulness have all we received. And the Apostle, Ephes. iv. 7, To every one rf us is given grace according to the measure of the gift of Christ. 3. It remains that we shew, in the last place, that this fulness of grace is peculiar to Christ alone. To prove 232 AN EXPOSITION OF ST, paul's Chap. i. which we employ this one argument. In the saints mili- tant here on earth there is not a fulness of grace ; for it cannot consist with so many remains of the old man as are found in them : for a fulness of grace leaves no room for sin. But not even in the very saints triumphant is there this perfect fulness of all grace which is in Christ: For if one star difFereth from another star in light and magnitude, then how much more does it differ from the sun? All the blessed have the greatest measure of grace and glory which the mind of each individual can contain ; but the mind of any mere creature hath not that capacity, either of grace or of glory, which Christ hath. There is fulness in him alone. But an objection is raised, that the Virgin Mary, for in- stance, is said to be /m// o/^';'crc?, Luke i 28; and Stephen 2i]&o full of grace and power, Acts vi, 8 : and that therefore a fulness of grace is not peculiar to Christ. I answer, the fulness of grace is twofold : One may be regarded on the part of grace itself, when a man hath it in the greatest extent, both as to every kind of grace, and in the greatest perfection as to degree. This is the fulness of Christ alone. The other regards grace on the part of the possessor, when a man hath it as fully and as suffici- ently as his state and condition can contain : And thus a fulness of grace is compatible to Mary, Stephen, and others : For the Virgin Mary had full and sufficient grace for that state and condition to which God had chosen her. And thus briefly have we dispatched those three points which we proposed to explain : That all fulness of grace was in Christ; Why all fulness ought to dwell in Christ; and that this fulness is found in Christ alone. Hence observe, that God is not accustomed to impose an office upon any one, without at the same time, conferring upon him all those powers which are necessary for the dis- charge of it : He lays upon Christ the office of head of the Church ; but he also imparts to him a fulness of grace. Therefore, whoever thrust themselves into offices, for the Ver. 20. EPISTLE TO THE COLOSSIANS. 233 administration of which they are altogether incompetent, are not called to them by God, but are impelled either by avarice or ambition. 2. For any one to be accoiuited the head of the Church, he must-necessarily have a fulness of grace. In whom this fulness is wanting, it is well with him if he be numbered among the members of the Church ; he cannot assume to himself the name and the honour of Aga^ without the great- est arrogance or folly, as Gregory hath shewn, Epist. lib. i. epist. 82. 3. Since there is ^fulness of grace in Christ alone, we must expect its streams to flow to us from him alone : they who seek grace elsewhere commit two evils ; they forsake the fountain of living waters, and heiv them out cisterns, broken cisterns that can hold no water, Jer. ii. 13. And now we have gone through the description of Christ our Redeemer. Verse 20. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. Our Apostle has, up to this point, been occupied in ex- plaining the doctrine of Redemption. The blessing of redemption itself he has slightly glanced at in verses 12, 13, 14. From that 14th verse to this place, he has de- scribed the Redeemer, and dignified him with various titles. Here, in this verse, and the two following, he again re- turns to the subject of redemption, and more copiously expounds the mode of it, having before but briefly touched upon that topic. But of the work of redemption, or re- conciliation, he speaks first, generally, as far as it relates to all, in this verse: then, in the two following, specially, as far as it pertains to the Colossians themselves. 234 AN EXPOSITION OF ST. PAULS Chup.'\. Now ill the words before us there are many things to be observed : 1. That the reconciliation is effected. 2. By whose decree and authority it took place. 3. With what it was effected. 4. By whom. 5. In what manner. 6. On whose behalf. ]. The Apostle takes it for granted that the work of reconciliation is accomplished. He does not, therefore, apply himself to prove that mankind is reconciled to God, but to present to our view the very method of reconcilia- tion. Now to reconcile is nothing else than to renew a friend- ship broken asunder by some grievous offence, and so to restore the parties at enmity to their former concord. And here we must bear in mind, that, before the fall, all ration- al creatures were in close familiarity with God ; but by that apostacy there took place, as it were, a violent separation of the creature from God, and a turning away of God from the creature : so that the same God who had loved man, when created, as a son; hated him, when fallen and cor- rupted, as a traitor. But notwithstanding this fall of man, and this hatred of sin on God's part, it pleased God to re- concile fallen man to himself. From this certain persuasion of reconciliation being ac- complished, arises our great consolation in that spiritual struggle which the conscience experiences under the hor- ror of sin.* For if we had to treat with a God hostile to us, who, under the load of so many sins, could raise his eyes towards heaven?- who could think think on the Divine Majesty without trembling ? But when we recollect that we have to do with a God propitiated and reconciled, we approach the throne of mercy with great confidence. For he will not deal with us in strict justice, as with enemies; but, as if treating with friends and children, he will pass * Vide Note, p. 91. Ver.20. epistle to the colossians. 235 by our sins, he will call to remembrance his fatherly pity and compassion; and that, indeed, because the reconcilia- tion is accomplished. 2. In the second place it is to be inquired, By whose decree, counsel, and authority this work of reconciliation hath been undertaken and accomplished ? We answer at once, that it was done by the authority and appointment of God the Father. This we gather from the connection of this verse with the preceding ; It hath pleased him (that is to say, the Father) that in Christ should all fulness dwell ; And by him to effect the reconciliation. Here, therefore, it is also proper to substitute that word 'suMkw^, it pleased the Father to reconcile, &c. In many other places the work of reconciliation is ascri- bed to God the Father : But that remarkable one, 2 Cor. v. 18, 19, contains the sum of them all, God hath reconciled us unto himself: God was in Christ, reconciling the loorld unto himself. Although, therefore, (as we shall presently shew) the work of reconciliation is attributed to Christ, as the proximate and immediate agent ; yet it is proper to ascribe it to God the Father ; and, by consequence, to the whole Trinity, as the primary cause : For the whole Trinity, which foresaw from eternity the fall of the human race, pre-or- dained this way of effecting reconciliation by Christ, and inspired the man Christ Jesus with the will to suffer for the redemption of mankind. So it is said in Isaiah xlii. 6, /, the Lord, have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, &c. In which place the prophet teaches us, that Jehovah himself had ordained and called Christ to this work of reconciliation, and strengthened and upheld him during his whole accomplishment of human salvation. It is evident, therefore, that God was the primary author of this reconciliation, and was induced to devise this plan of our redemption entirely from his own good pleasure, and from free love. The Apostle here employs this particular term 'euMnwe, It pleased him well. And in Jeremiah xxxi. 3, we read, I have loved thee with an everlasting love. And in all parts of Scripture, this gratuitous love of God is de- 236 AN EXPOSITION OF ST. paul's Chap. i. clared to be the cause why the Father sent his Son into the world to obtain salvation for us, John iii. 16, God so loved the world that he gave his only begotten Son. And in Ephes. ii. 4, 5, For his great love wherewith he loved us, even when we tvere dead in sins, he hath quickened us, &c. For, as Al- tissiodorensis well observes, love is the Jirst gift in ivhich all others are given. But here a doubt meets us concerning this eternal love of God. For it may be asked. What need was there of reconciliation, if God loved us from eternity ? since recon- ciliation is not needed among friends, where there are no enmities. We offer an answer from the venerable Bede :* Thus, says he, in Rom. v. God loved us in a wondeijul manner, whilst he hated us : in every one of us he hated what we had done ; he loved what he himself had done: i. e. as the School- men say, he loved the human race as far as respects the nature which he himself had made ; but he hated it as far as respects the guilt which men had contracted. Therefore the love of God towards the being created by himself, mov- ed him to devise this reconciliation : the hatred of God to- wards sin, prohibited by him, but committed by us, sub- jected us to the necessity of reconciliation. Aquinas, therefore, 3 qusest. 49. art. 4, rightly states the matter ; We are not said to be reconciled, as though God began to love us anew ; for he has loved us with an eternal love : but because hi) this reconciliation all cause oj haired is removed, as luell by the remission of sin, as by the re-payment of a more acceptable good. Hence we are taught that our salvation is not the wages of our merit, but the free gift of God. For this original decree of human redemption proceeded from ev'^okio. Divina, * In the account of Bede given on page 73, by inadvertence, a remark in- tended to have been inserted respecting his History, was omitted, and the Translator takes occasion to introduce it in this place. It is, that that work, though drawn from such stores of learning as existed in the cotempo- rary Italian church, abounds with evidence, that many dogmas which the Papacy has of late years obtruded upon the world, were not known in the Church up to Bede's time. Ver.20. epistle to the colossians. 237 the good ])leasure of God, and from his eternal love, whereby us, who were fallen and sunk in sin, he hath volun- tarily saved and reconciled to himself: according to that saying of Ambrose in Epist. II, God called vs to salvation when ive ' loere straying from him, and not even desiring the right way ; and Paul to Titus, ii. 11, The grace of God which bringeth salvation, appeared unto all men, ''ETrs^dcvn » x^P'? '■> as it were, shone upon us suddenly and unexpectedly, when we were neither seeking or looking for such a thing. 3. Let us proceed, and see, in the third place, to whom we are reconciled. To himself, says the Apostle, i. e. to God the Father, and, consequently, to the whole Trinity. So he speaks in many places : Rom. v. 10, When %ve were enemies we were reconciled to God by the death of his Son : and in 2 Cor. v. 19, God luas in Christ reconciling the world: To whom ? To himself. It is plain we must understand in these places, by the word God, God the Father, because of the correlative 5o« which is subjoined. But here we must beware not so to consider ourselves re- conciled to God the Father, as to deny that we are recon- ciled also to the Son and to the Holy Spirit. For since all sin is committed against the Divine Majesty, it follows of necessity, that the three Persons who possess the same essential Divinity, and were equally offended by the com- mission of sin, should be equally appeased by the expia- tion and remission of it. But two reasons are assigned by Zanchius,* (De trib. Elohim,) why the Scriptures usually teach that we are re- * Jerome Zaiichius, born of an illustrious family at Bergamo, in 1516, became a member of the congregation of canons regular of St. Giovanni di I.aterano, when only fifteen years of age, and while in that society formed a close intimacy with the celebrated Peter IMartyr, also an associate of their community. The conversation and example of this distinguished convert to the reformed church, made a great impression upon Zanchius, as well as upon many of his brethren, which was farther increased by the lectures which Peter subsequently delivered at Lucca. The result, though not im- mediate, was decisive ; and Zanchius, after having worn the monastic habit nearly twenty years, at length threw it off, in conjunction with eighteen of his companions, and openly seceded from the Romish communion. This abjuration necessarily induced him to quit Italy ; and accordingly, in 1550, 238 AN EXPOSITION OF ST. paul's Chap. 1. conciled to the Father, rather than to the Son or the Holy Spirit. First, Because the Father is the fountain of the whole Godhead, and of all the Divine counsels and opera- tions : on which account also it happens, that he is, in or- der, the first of those against whom our sin is committed ; and, in order, the first of those to whom we are reconciled. Scripture therefore usually states, that we are reconciled to the Father, rather than to the Son, or the Holy Spirit, that it may indicate the fountain whence reconciliation flows, and against whom sin is first committed. The other rea- son is. Because the Scriptures would point out the pecu- liar office of each Person. For although the acts of the Trinity are ad extra indivisible, yet certain of them are appropriated to each Person peculiarly. It is, therefore, the property of the Father, as the fountain from whence grace flows, to receive us into favour: and hence the Scrip- he took refuge at Geneva, where he remained two years; and then, declin- ing an invitation to England to fill a Divinity professorship at Oxford, he proceeded to Strasburg. Here he obtained the Theological professorship, and read lectures both in Divinity and in the Aristotelian philosophy', with great reputation, till 1563, when, owing to the increased annoyance and persecution he had to endure at Strasburg, he removed to Chiavenna, in the Grisons, in the capacity of Pastor to a reformed congregation there. Dur- ing his residence here, he had to witness the devastation of a dreadful pes- tilence among his flock, which almost depopulated the place. The Divinity Chair at Heidelberg becoming vacant in 1568, he was induced to accept of it, and settled there under the immediate patronage of Frederic III. Elector Palatine, at whose instigation he composed two celebrated treatises, the one er\t\t\ei\ De Dei natitra ; the other, the one quoted above, De trihus Elohim uno eodemque Jehova. The treatises were directed principally against the So- cinian heresy, the advocates for which were exhausting every artifice to de- grade the Son, and Spirit of God, to the level of mere creatures. His ami- able and enlightened Patron had urged Zanchius to be very particular in canvassing the arguments made use of by the Socinians; and Zanchius gave himself to the work in a truly Christian spirit; producing two treatises fraught with the most solid learning and argument ; and breathing, at the same time, genuine candour and sterling piety. The death of the Elector in 1578 occasioned his resignation of the Professorship at Heidelberg: but although he look up his abode after this event at Newstadt, he returned to Heidelberg in 1585. and there passed the remainder of his days, dying in that place in 1590 He was the author of several other important contro- versial treatises, of which one '• On the Doctrine of Predestination," has been translated into English — Vide Middleton and Gorton. Ver. 20. epistle to the colossians, 239 tures are wont to say, that we are reconciled to the Father. It is the property of the Son, as Mediator, to intercede, and fully to pay Kvrpov, the ransom-price of reconciliation : hence th.ey say that we are reconciled by the Son. It is the property of the Spirit to set the seal to this confidence of reconciliation in our hearts. We are reconciled, therefore, to the Father, and we are reconciled also to the Son and to the Holy Spirit, inasmuch as they are one God in three Persons. But here it is objected : If Christ reconciles us to the whole Trinity, then he reconciles us to himself: but no one is called a Mediator in regard to himself, but with refer- ence to another. I answer. The Son must be viewed in a twofold light: In one with reference to the Divine essence and nature, in regard to which he also is offended : in the other with re- ference to the Divine economy, whereby this Person, al- though offended, was willing to take human flesh, and, by a voluntary engagement, to be the medium of reconcilia- tion between God and men. The same Christ, therefore, received the sacrifice of reconciliation, as God offended in his nature ; but he offered it as Mediator, the God-man, in the Divine economy, or voluntary dispensation of grace. — This is the opinion of Junius. Ye now understand to whom we are reconciled, viz. to the whole Trinity. Let us then enquire, 4. In the fourth place, by whom this reconciliation is effected. Bij Jam, says the Apostle ; i. e. By him whom he had before called the image of God, the Jirst-horn of every creature, the head of the Church, endoived with all the fulness of grace ; by Christ Jesus, the incarnate Son of God. There is none other name under heaven whereby loe can hope to be saved, Acts iv. 12. No cr-eature either could or ought to reconcile us to God ; not an angel; nor a mere man; but Christ the QeccvSpco'jro; — the Son of God. An angel could not reconcile us, because the rale of Divine justice re- quired, that satisfaction should be given by the same na- ture that had sinned and was to be delivered. Neither, in- deed, was it fit that man should owe his salvation and re- 240 AN EXPOSITION OF ST. PAUl's Chcip. i. demption to any other than to him to whom he owed his creation. Bernard, De passione Dom. cap. 46, gives as a reason. Because redemption more excites us to love than crea- tion. If, therefore, we had been redeemed by any other than he who created us, we should have loved him more than our Creator. I even affirm, finally, that an angel could not perform this work. For an angel owes to God whatever he hath, and can do on his own account : he has no superabundant merit, which he can afford to expend for the redemption of man. But if an angel could not effect this work of reconciliation, much less could a mere man, guilty of sin, and obnoxious to Divine wrath. For, as the Apostle says, Ephes. ii. 3, All are by nature the children of wrath. Nay, if we could suppose any man entirely free from sin, he nevertheless would not be a fit redeemer and reconciler for mankind. For the redemption and reconci- liation of the human race requires a mediator whose obe- dience is of infinite merit, whose humility is as pleasing to God as the pride of our first parents was displeasing. But the obedience of any mere man, however holy, is due and required by God ; is finite, and hatli nothing whereby it can answer for and expiate an infinite offence. Therefore Christ alone, the God-man, could and ought to reconcile us to the Father: he alone could, in respect of his Divine nature : he ought, in respect of his human, which he as- sumed for that very end, that he might deliver man and bring him back to God. Whence the Church, Acts xx. 28, is said to be purchased ivilh the blood of God. Hence we infer, that Christ alone is the bond of our union with God ; so that, out of him, we are miserable, because not yet reconciled to God. Hence also we refute their error who seek reconciliation with God either by the aid and intercession, or by the me- rits of angels or of saints. For since Christ is called our reconciler, this title, even as all the former ones, is to be understood exclusively and by way of contrast, as though the Apostle had said. He, and no one besides him, is the head of the Church; He, and no one besides him, is endow ed with a full/ess of grace ; He, and no one besides him, hath Ver. 20. EPISTLE to the colossians. 241 the office of reco7iciliation assigned to him by God the Father : By Him, and by Him alone, it hath pleased God to reconcile all things to himself. 5. Now let us consider, fifthly, how Christ hath recon- ciled us to the Father : Having made peace, says the Apos- tle, through the blood of his cross, i. e. through the blood shed on the cross ; or, through that bitter and bloody death which he endured on the cross. Two things, then, are here to be discussed : 1. Why God willed peace and reconciliation should be made through the blood and death of his Son ; and 2. Why by the death of the cross. As to the death of Christ considered in itself: Some other possible mode of redeeming mankind was not want- ing to God ; but no one was more congruous than this, as Augustine writes, De Trin. lib. 13. cap. 10. This mode was the most consistent with respect to God, because it accorded as well with the Divine justice as with the Divine mercy. God shewed his justice in exacting a full satisfac- tion; the death of an infinite person for infinite guilt. He shewed his mercy, in exacting it not from us miserable creatures, who were incapable of paying it, but from Christ, who could pay it. But when we say that another mode of reconciliation was possible, we wish to be understood as speaking of absolute possibility, as it respects the nature of the thing itself: For if it had seemed fit to God, he could have forgiven man all his sins without accepting any ransom ; or he might have been content with the least measure of suffering from Christ, although he had not yielded himself to death. But if we regard the eternal decree of God, concerning the deliverance of mankind by the death ot his Son. then, upon this hypothesis of the Divine pre-ordination, the death of Ciirist was necessary to human redemption : for it is impossible either that the Divine fore-knowledge should be deceived, or that the Divine decree should be changed. Hence that prayer of Christ to the Father, Matth. xxvi. 42, Father, if this cup may not pass from me except I drink it, thy will be done. The event shewed it could not: not because it was absolutely VOL. I. R 242 AN EXPOSITION OF ST. PAUL'S Chap. Y. impossible, but because God had decreed from eternity, that the benefit of our redemption should arise from the passion and death of Christ ; which decree it was impos- sible to abrogate. But even as to us, Divines are used to adduce many rea- sons to prove that this mode of redeeming mankind by the death of Christ was most congruous. And, in the first place, they lay down this principle. That any mode is more suit- able and adapted to the attainment of any end, in propor- tion as there is in it a greater concurrence of expedients to that end. This being admitted, it is easy to shew that in this mode of redemption by the death of Christ, many expedients concur which must altogether contribute to ad- vance our salvation. 1. By this death of Christ, man most clearly discovers the infinite love of God towards him, and is thus inflamed to love God in return, than which nothing more conduces to human salvation. So says the Apostle, Rom. v. 8, God commetideth his love towards us, in that whilst we were yet sin- ners Christ died for us. Now, truly, upon this view of the love of God, ungrateful and inhuman is that man who is unwilling to return that love. 2. By this death of Christ we are constrained both to avoid and to abhor sin. For that must of necessity be deadly which could be healed in no other way than by the death of Christ. Who, then, seriously reflecting that his sins could not have been expiated in any other way than by the blood of the Son of God himself, does not shudder to trample underfoot this most precious blood by his daily trangression ? as the Apostle speaks in Heb. x. 29. 3. By this death of Christ, an example of righteous- ness, humility, obedience, patience, and of all virtues, is set before us. For the godly rejoice to suffer for righteous- ness sake, when they reflect that Christ Jesus, the Captain and Author of their salvation, underwent death itself. For as it is honourable of the soldier to drink of that cup which his general had tasted before him ; so is it to Chris- tians, to taste of that cup of afliiction which Christ him- self drank of for them. Therefore this mode was. most Ver. 20. epistle to the colossians. 243 suitable, because it especially excites to the love of God, to hatred of sin, and to the practice of godliness. But now it remains for us to shew why he chose to suf- fer this ignominious death of the cross ; for both in this place, and frequently elsewhere, this is urged by the Apos- tle, as in Phil, ii 8, He became obedient iinlo death, even I he death of the cross. This kind [of death] not only serves to aggravate his sufferings, but also to confirm our faith. 1. This kind of death shews that Christ took upon him- self the curse which was due to us, and freed us from the same : for God hath therefore pronounced the death of the cross accursed, Deut. xxi. 23, because he had determined for our deliverance to inflict this shameful kind of death upon his Son. The words of the Apostle, Gal. iii. 13, refer to this ; Christ hath redeemed us from the curse of the law, being made a curse for us : As it is tvrilten. Cursed is every one that hangeth on a tree. 2. Because this kind of death corresponded to many types and figures. For the sacrifices which prefigured Christ were placed upon wood, and were raised aloft before they were burnt. The brazen serpent, suspended upon a pole, shadowed forth, according to Christ's own interpre- tation, his crucifixion ; As Moses lifted up the serpent in the wilderness, even so must the So)i of Man be lifted up, John iii. 14. /, if I be lifted up, tvill draw all men unto me, John xii. 32. 3. That the pious may understand from thence, that no kind of death for righteousness sake is shameful, or to be dreaded by those subjected thereto. For many who by no means dread death itself, yet shun it when coupled with shame and ignominy : but the cross of Christ arms his disciples against this fear; which was manifest in the mar- tyrs, who avoided not death-, however ignominious. To these reasons we might add others from the School- men ; which we shall only name, because they seem partly trifling, and partly too curious. Because Adam sinned by the fruit of the forbidden tree, therefore this second Adam was willing to suffer punish- ment upon the tree of the cross. R 2 244 AN EXPOSITION OF ST. paul's Chap. i. Because by being lifted up at his death, he seemed to prepare an ascent for us into heaven. Because being stretched upon the cross, he seemed to call the whole world to look for salvation hidden in him. Because, by his blood running down upon the earth, he would not only purify the earth ; but also by his body hanging in the air, he would purify the air. This, and much more of the same kind, occurs in Aqui- nas, part. 3. qusest. 46. art. 4. All things, whether they be things in earth, or things in hea- ven.'] In this work of redemption it is, in the last place, to be considered, how widely this benefit reaches, how far its virtue and efficacy extend. It pleased God, says the Apostle, bi/ him to reconcile all things, ivheiher they be things in earth, or things in heaven. This passage is very difficult to be explained : interpret- ers, therefore, torture it, and are in return themselves tor- tured by it. In the first place, we must admit that tlie Apostle is speaking of the efficacy of the reconciliation made by the blood of Christ, as far as this ransom is con- sidered in itself, and in its peculiar value ; as far also as the benefit of it is offered to all, by the preaching of the Gospel on the part of God : for he must not be understood as speaking of the actual reconciliation of particular per- sons ; since many are not reconciled to God by the blood of Christ, for want of application. But yet a doubt remains, on account of the Apostle's distributing his sentence into two members, derived from the places spoken of. He says that God willed to recon- cile all things to himself by Christ; and then he employs this division, xohether they be things in earth, or things in heaven. It is asked, in what way does reconciliation relate to heavenly things ? for where there is no sin, where there is no breach, there needs no reconciliation. Chrysostom expounds this passage of the angels; whom he states to l)ave been our enemies by reason of the fall and rebellion of man against God their Lord, but to have been made friends and well-disposed towards us after we were reconciled to God by Christ. And in this sense he Ver.20. epistle to the colossians. 245 supposes Christ to have reconciled the things winch are in earth and which are /// heaven. But this interpretation does not remove the difficulty. For although it be true that the angels became more kind towards us from the period when we were redeemed by Christ ; yet the Apostle does not speak of that in this passage ; but he manifestly speaks of a reconciliation of earthly and of heavenly things which is made to God, not which is effected between themselves : It pleased hint to reconcile to himself, &c. Others, by all things ichich are in heaven, understand all the faithful who died before Christ's passion ; and by the all things tvhich are in earth, all the rest of the faithful. But it is not at all likely that the Apostle regarded men alone : for he would then have said, *Ene tou; stti tjTj yrfi, 'site, rovi Ev ToTi oupavoig, ivhether thei/ be persons in earth or in hea- ven ; and would have used TravTag, all persons, not '^xvla, all things. The Apostle, therefore, seems in this distribution to have intended to comprise divers objects, viz. men and angels; nay, the whole fabric of the heavenly and earthly creation ; all which in their proper measure participate in this benefit of redemption; according to that expression of this same Apostle, Ephes i. 10, where he says. That God purposed in the dispensation o/ the fulness of times, ''avaH£(paXaiua-aadai to ga- ther together in one, or to reneiv all things in Christ, both tvhich are in heaven and tvhich are in earth. When, therefore, the Apostle says, that it pleased God to reconcile all things to himself, as ivell things in heaven, as things in earth, by the blood of Christ, we say this reconcilia- tion, taken strictly, refers to men alone. For since to re- concile is to renew a friendshi]) broken off by offence, we alone, from among his enemies, are restored unto the love and favour of God, which We had lost by sinning. If we understand it for e^ec^//a/ reconciliation, it regards the elect alone, who constitute, as it were, a community: as says Ambrose, De voc. gent. i. 3, Among the elect there is a cer- tain special tiniversality to be reckoned. But if we may un- derstand it analogically , it may be extended to the blessed angels themselves, and to all creatures. 246 AN EXPOSITION OF ST. PAUL's Chup. \. With respect to angels; as far as they are confirmed in grace and established in the Divine favour through Christ, so that now it is clearly impossible that any enmity should occur between them and God ; therefore the establishment of angels in Divine grace through Christ, is the same thing as the reconciliation of men by the same. Neither may we doubt that the angels themselves need the grace of Christ the Redeemer, that is to say, the grace of cotifirmation and exallatioi/, though not the grace of reconcilialiori. For, as they are creatures, they cannot of their own nature be beyond danger of falling. Moreover, that heavenly and glorious union with God, which the blessed angels enjoy in eternal life, is a benefit which sur- passes the deserts of any creature whatever; therefore, not even the angels themselves are admitted into this ineffable bliss of the Divine fruition, but so far forth as they are en- rolled under Christ, the head both of angels and men : Whence the Apostle calls the blessed angels the elect; 1 Tim. v. 21, I charge thee before the elect angels. But the election, whether of iTien or of angels, out of Christ, can- not be understood. To this, I think, refers that passage of Job (Job xxxviii. 7) where good angels are stiled sons of God, not because they are begotten of God (for Christ is the only Son of God) but because they are adopted as sons of God for Christ's sake. Hence, therefore, it is evi- dent, that the grace of Christ the Mediator is necessary for the happiness even of angels ; not that by it they should be justified and absolved from sin, but that by it they may be confirmed in the Divine love, and exalted to the glorious and abiding participation of God, which tran- scends the power and dignity of created nature. Now, in the last place, as to what pertains to the fabric of the world ; it is certain, as all things were created for man, so by the sin of man all things were in a manner overturned, and subjected to vanity and misery. For so the Apostle expressly teaches us, Rom. viii. 19, &c. The ivhole world waited for the manfestation of the sons of God : For the creature was made subject to vanity under hope, became the creature itself also shall be delivered from the bondage of Vet: 20. epistle to the colossians, 247 corruption, into the glorious liberty of the children of God. To whom, therefore, will this whole fabric of the world owe its restoration and renovation ? Doubtless to Christ the Son of God, our Creator and Restorer, who, dying without sin, won the privilege of being the restorer of all things which were fallen to ruin by sin. It may not, there- fore, be improperly said, that Christ hath reconciled all things to God, as well the things that be in earth, as the things that be in heaven: men peculiar li/, by taking away their sins, and the wrath of God occasioned by sin : angels analogi- cally; by taking away the possibility of their falling and of incurring the Divine anger : the fabric of the world mela- phorically : in delivering it from the bondage of corruption, and restoring it to its native purity and beauty, when the fulness of the time shall come ; according to that declara- tion, 2 Pet. iii. 13, We look for new heavens and a new earth, according to his promise. — And thus much concerning the extent of this benefit. Observe then. Since such is the efficacy of the blood of Christ to establish peace between God and men, we must earnestly labour that we may obtain an interest in the blood of Christ, and partake of that peace which passeth all understanding. The only means of applying to our- selves this quickening and saving blood of Christ, is true faith ; Being justified by faith, we have peace, Rom. v. 1. Let us seek faith from God, that laying hold on the blood of Christ, thereby, that blood may bring peace to our con- sciences. 248 AN ExrosiTioN OF ST. i'aul's Chap. Verses 21, 22. And yuu thai ivere sometime alienated and enemies in your mind hi/ loicked ivorks, yet now hath he reconciled. In the body of his Jlesh through death, to present you holy, and unblamable, and unreprovable in his sight. The Apostle descends from the proposition to the parti- cular application of it; and what he had stated generally concerning the reconciliation made by Christ, he applies particularly to the Colossians themselves. Where we have to observe by the way. That general doctrines are of very little avail to influence the minds of men, unless a special application of them be made to the hearers. For that maxim of the Philosophers, Every action is accomplished by contact, especially applies to the sacred action of preaching. Every doctrine proposed generally, is occupied, as it were, in a remote object, nor can it reach to the soul itself; but when it is specifically applied, it comes in a manner into the very interior of the mind, and touches and penetrates it. But let us examine the words of the text. In these two verses four things are to be taken notice of; 1. The miserable condition of the Colossians under the state of a corrupt nature ; ye were sometime alienated and enemies. 2. The cause of this misery, viz. their actual wicked- ness ; the mind being intent upon hoicked works. 3. Deliverance from this misery under a state of grace ; now he hath reconciled yon in the body of his flesh. 4. The end or effect of this deliverance; to present you holy, and unblamable, and unreprovable, &c. 1. And you thai icere sometime alienated and enemies.'] He begins by a description of their miserable condition under sin, in order that they might entertain a greater gratitude Ver. 21. EPisTLii to the colossians. 249 for the benefit of deliverance. First he says that they were alienated. From whom ? From God, from Christ, from the Church, from all hope of obtaining salvation. For this was the condition of the Gentiles whilst they sat in the darkness of nature, void of the grace of the gospel ; as the Apostle fully shews, Ephes. ii. 11, 12, Remember that ye, when ye were Gentiles, were ivithoui Christ, aliens from the commonwealth of Israel, strangers to the covenants of pro- mise, having no hope, and without God in the world. This is the misery of those that are alienated. Such were the Co- lossians ; such all the heathen before they were illumi- nated by the Gospel. Observe, 1. Clemens Alexandrinus, therefore, has grie- vously erred, who writes, that the heathen, by virtue of their philosophy, may please God and obtain salvation, Strom. 6.* Augustine more truly says, that salvation is to be granted to no one but him to whom the one Mediator between God and man, Christ Jesus, hath been revealed from heaven, De Civit. 18. 47. Why is salvation granted to no one with- out this ? Verily because he remains alienated. 2. Certain also of the Papists are deceived, who talk about merit of congrui/y, such as they suppose may be found in persons who are not in a state of grace. But who- ever is alienated from God and Christ, merits nothing either of condignity or congruity, but the wrath of God and hell : For by nature we are the children of wrath. Lastly, we must observe, that the Apostle says of the • The Translator has often been perplexed, in the progress of his under- taking, by the contradictory opinions of Divines and Historians relative to the Fathers ; and it has cost him much toil and painful investigation to trace out the truth. In reference to the work of Clemens here alluded to, Dr. A. Clarke, in his " Succession of Sacred Literature, vol. i. p. 125," most highly extols it, representing Clemens as describing in it the true Christian ; and asserting that " the whole book is worthy of serious regard, as it points out the pure manners of the Christians who lived in the second century." It is possible Dr. Clarke may thus speak from a consideration of the facts which the book contains, and Davenant with reference to the doctrines. But it is not often that such a favourable view of diiFerences of opinion can Le entertained ; too frequently they appear to have arisen from envy and party feeling, and to have been sustained by the malignant passions of pre- judice and bigotry. 260 AN EXPOSITION OF ST. paul's Chap. i. Colossians, that they were d7rrj>Jiorpiu/ji.ivoui, alienated. There- fore, both they and all men were united to God according to the law of creation ; but they became aliens afterwards by their own fault. Which refutes the foolish notion of Valentinus concerning certain men, whom he calls men of wood and earth, whom he imagined were alienated from God and incapable of salvation, being evil by nature ; as Irenseus tells us, lib. i. cap. I. But, Isa. lix. 2, says, i/our iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. And enemies.'] He proceeds in his description of their former misery : They were not only alienated from God as to outward condition, but were enemies by internal disagree- ment. Now they are called enemies as well in the active as in the passive signification of the term, i. e. they hated God as an enemy, they were hated by God as His enemies. This tends very much to augment the misery of the Colos- sians under that former condition : For if it be the height of felicity to be united to God through love ; then is it the depth of misery to be separated from God by hostile en- mity. That men in the state of a corrupt nature hate God, and therefore in this sense are his enemies, is plain from Rom. i. 30, where among other characteristics of the heathen, this is reckoned by the Apostle, that they are haters of God. The Saviour, John xv. 18, charges the whole world with this crime. If the tvorld hate you, ye knoio that it hated me before it hated you ; and a little after he subjoins. He that hateth me hateth my Father also. But here it is asked, Since God is goodness itself, and since it is of the nature of goodness that it be loved and desired by all, how are men called enemies of God? and in what sense are they said to hate God? It is answered, first, that as the peculiarity of friends is to like and dislike the same things, so that of enemies is to like and dislike contrary things. By way of interpretation, therefore, (as the Schoolmen say) he is accounted an ene- my whose will is opposed to the will of another in all things. But so is the carnal man towards God ; Rom. viii. Ver.2\. EPISTLE to the colossians. 251 7, The carnal mind is enmity against God ; for it is not subject to the iaw of God, neither indeed can be. Secondly, the heathen and the wicked are said to hate God, even directly : not in that they conceive him to be the Creator and Preser- ver of the universe (for that is impossible), but to be a law- giver, a judge, and an avenger. But man under sin is said to be an enemy to God in ano- ther sense, viz. inasmuch as he is odious and hateful to God : For the ungodly and his imgodliness are both alike hate- ful unto God, Wisdom xiv. 9. Therefore, whilst the Colos- sians were under a state of sin, they were under the divine wrath and hatred. Rightly said Augustine, on those words of our Saviour, John iii. 36, He that believeth not the Son, the wrath of God abideth on him : not, it will come upon him, but it abideth on him, for long since it fell upon all the chil- d7'en of Adam, the burden of it lies upon them, until it be re- moved by Christ the Mediator. Nor is it wonderful that wicked and unholy men should be accounted enemies to God, since God himself is most holy and pure. We consider one thing friendly to another, which bears a resemblance to it in its virtues, says Plato, De leg. 8. Since, therefore, after the fall, so great dissimilarity took place between God and men, they were of necessity alien- ated and enemies. Therefore, 1. Since as many as are not yet reconciled to God by Christ, are lying in so miserable and grievous a condition, we should hasten to get out of this state of perdition, and strive with all labour and prayer that we may be translated into a state of salvation. 2. Since God alone hath power to rescue us from this state of condemnation ; as many as perceive that they are delivered and received into Divine favour, should give continual thanks and render unceasing obedience to their Deliverer. Thus much with respect to the misery of the Colossians, and, consequently, of all men under sin.* * What a powerful argument arises from these observations for Christian Missions to the heathen ! But even the good Davenant does not appear to have been alive to this consideration. 252 AN EXPOSITION OF ST. paul's Chap. i. 2. The mind being intent upon tvicked xvorks, Tr! havoia 'sv ToTi '^Bpyoii T^oig TToviifoig ; i. e. the mind cleaving to, or existing in evil works. For the mind is said to be in that thing which it always meditates upon, to which it is borne, and in- clined by its desire ; as the mind of a hungry man is said to be in the dish, so the mind of the wicked is said to be in wicked works. I conceive with the learned Beza, that this is the genuine sense of the words, although they are taken in a different meaning by other interpreters. Here, therefore, the Apostle shews the cause of the enmity be- tween God and men who are not yet called, as the Colos- sians were aforetime, namely, that corruption and depra- vity inherent in the mind, and breaking forth and shewing itself in wicked works ; according to that declaration of God concerning the fall of man. Gen. vi. 5, Every thought of his heart is only evil continually . This corruption of the human mind is perceived in the understanding, the will, and also in the inferior faculties and the affections. 1. The understanding is clouded by the darkness of ig- norance. Whence that assertion of the Apostle concern- ing the Gentiles, Ephes. iv. 18, Having the understanding darkened, &c. Hence the worship of devils prevailed for true religion among almost all nations ; hence they com- mitted many abominable things without shame, as the Apostle amply states, Rom. i. That this blindness of the understanding is a just cause of Divine hatred, is evident from the Divine nature : for God is light, and in him is )io darkness at all, 1 John i. 5. And according to the primary law of creation, man was made in the likeness of God. 2. As to the will, it is infected with the poison of wick- edness ; which was not unknown to philosophers themselves. For Plato, in his Sophists, expressly asserts, that the mind of every man labours under two diseases ; ignorance and wickedness. Hence that observation in .Tob xv. 16, Abomin- able and filthy is man ; he drinketh in iniquity as water. The many adulteries, thefts, murders, and wickedness of every kind openly committed by men, do but too plainly prove this inward perversion of the will. We have here there- fore, in the human mind, another cause of this enmity. Ver.2\. EPISTLE to the colossians. 253 3. The last remains, which is arakioc disorder in the af- fections, and rebellion in the inferior appetites against right reason. Hence that saying of the Poet, I see aiid approve the better course ; but I follow the worse. The human mind is so hurried away by corrupt affections, that although it perceives what is good and ought to be done, what is evil and to be avoided, yet it cannot restrain itself from being- borne away in a contrary direction. This depravity of the human mind Augustine bewailed and wondered at. Confess, viii. cap. 9, Whence this strange thing ? the mind commands the body and it is obeyed ; it commands itself and it is resisted. And the Apostle to the Romans, vii. 19, The good that I would, I do not, and the evil that I tvould not, that I do. Such and so great depravity exists in the rnind, i. e. in the understanding, the will, and the affections of every man not yet called to Christ Jesus: on which account he is most deservedly reckoned by the Apostle an enemy of God, Hence we conclude, 1. That the fault of original sin does not consist alone or chiefly (as some of the Schoolmen would have it) in the inferior faculties of the mind, but has pervaded all the powers of the soul, and fixed its chief seat in the noblest part of it, that is to say, in the mind itself. For not in this place only, but in many others also, the Apostle teaches that the mind itself is wholly corrupt by sin. Whence, Rorci. xii. 2, he says, Be ye transformed by the 7-enewing of your mind. And concerning the whole man under a state of sin he asserts, 1 Cor. ii. 14, The natural man receiveth not the things cf the Spirit of God. Most truly said Parisiensis, De sacram. baptismi. The human mind not having obtained grace, is nothing belter than a dead body. We are not to suppose, therefore, that sin arises solely, or chiefly, from the motions of the sensitive appetite, 2. Amongst the heathen, or whatever others are not yet sanctified in Christ, although there may be found sometimes those who evince an appearance of holiness, of righteous- ness, chastity, and other virtues ; yet the mind of all of them is corrupt and defiled by internal impurity. For, al- though their hand does it not, yet the mind is bent upon 254 AN EXPOSITION OF ST. paul's Chap. i. and exercised in wicked works. Or if the mind shrinks from adultery, murder, drunkenness, and the like ; yet is it full of pride, infidelity, vanity, and many other spiritual sins, which, for the most part, are more culpable, although carnal vices are more infamous. Well spake Tertullian, There is no truth in those ivho are ignorant of God, the Head and Lord of truth. Augustine also says shrewdly, in his preface to Ps. xxxi. Although their ha>tds are employed in use- ful operations and they seem to steer the vessel very well, they are nevertheless hurrying it among the rocks. 3. That all those are still enemies to God, and in a state of enmity, whose minds are occupied in wicked works. The minds of the godly are often carried away to many sins, lust drawing them aside ; but to cleave to, and, as it were, live in wicked works, this is peculiar to such as are not yet rescued from the power of darkness. Verse 22. JVow hath he reconciled in the body of his flesh through death. The Apostle, after he had set before the eyes of the Colossians their former misery in he'mg enemies to God ; and had stated the cause of this misery, and of their enmity, viz. their corrupt mind: immediately presents to them the contemplation of their present happiness, in that they were received into the favour of God ; and he subjoins the end or effect of this reconciliation, viz. their sanctiflcation and newness of life, that he may present you holy. Now hath he reconciled.l That is, after the gospel was preached to you and received by faith ; after your mind, which was wholly given to evil works, was purified. And here three things are to be weighed by us. 1. We gather from this place that a twofold reconcilia- tion is to be seen in the Scriptures : The one general, ac- complished by the sacrifice upon the cross, concerning Ver. 22. epistle to the colossians. 255 which the Apostle speaks in a former verse, It hath pleased God to reconcife all things to himself by the blood of the cross. And John i. 29, Behold the Lamb of God which taketh away the sin of the world. This I call general, because it is con- sidered according to the value of the sacrifice, which is not only general, but infinite ; because also it is consider- ed according to the mode of proposing it, the preaching of the Gospel, which mode is indefinite and general ; for this expiatory sacrifice is proposed and offered to all by God, according to that declaration Tit. ii. 11, The grace of God which bringeth salvation hath appeared unto all men. But be- sides this reconciliation accomplished upon the cross, and generally/ applicable to all, the Scripture also shews us a particular and applied reconciliation, effected in the heart and conscience of individuals ; that is to say, when that sacrifice of Christ, which hath in itself an universal power of reconciling aU, is actually applied to reconcile this or that man. Of this the Apostle speaks in saying You hath he now reconciled. He had before said. On the cross he hath reconciled all things to God, both which are in heaven and which are in earth, i. e. he hath paid an adequate price for the deliverance and reconciliation of all ; but no%v he hath reconciled you by this particular and applied reconciliation. 2.* We are also taught when, and in what way, men be- come partakers of this reconciliation, which we call parti- cular; viz. by the exhibition of faith in the Gospel. For in the fourth verse, the Apostle gives thanks to God for the faith of the Colossians. This faith, therefore, is the rea- son why the Apostle asserts that those who were heretofore alienated from God, are now reconciled. In Rom. iii. it is clearly taught that this application of the sacrifice of atonement to the reconciliation of every believer, is effect- ed by faith : The righteousness of God by faith of Jesus Christ is unto all and upon all them that believe, verse 22. And a little after, Whom God hath set forth to be a propi- tiation throjigh faith in his blood. From which words it is clear, that Christ is proposed to the world by God as an universal atonement or propitiation ; but that He renders 256 AN EXPOSITION OF ST. PAUL's Cliup. I. the Father propitious to this or that man, then only when he is specially apprehended by them through faith.* Lastly, We see from these words how Christians may shew themselves to be of the number of those who are truly and effectually reconciled to God, namely, by the change of their mind, will, and works. For from this the Apostle concludes that they were reconciled to God, be- cause that when they were enemies to God, they had tlieir mind occupied by wicked works ; but now they manifest themselves to be the servants of God, whilst they strive to please God in all things, and to bring forth the fruit of every good work, as it is said in verse 10, Now hath he re- conciled you. The other points which might be noticed concerning this reconciliation, having been explained above, we omit; and pass on to the following words. In the body of his flesh through death.'] That is, in his fleshlii and truly human body. The Apostle speaks of the material cause of reconciliation and salvation; and shews that this sacrifice of the body of Christ, was that true and only sacrifice which was shadowed forth by those legal sa- crifices which did not avail to expiate sin, as Paul plainly declares, Heb. x. 4, For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he Cometh into the world he saith, Sacrifice and offering thou zvouldest not, but a body hast thou prepared me. But what kind of body? A fleshly, i. e. a human body, and of the same nature with our bodies. But how was his fleshly body the instrument of our reconciliation? In dymg; through death, says the Apostle. Vide Iren. lib. iv. cap. 74.* • For ample elucidation of the doctrine glanced at in this and the pre- " ceding Section, see our Expositor's Dissertation on " the Extent of the Death of Christ," appended to the second volume of this work. • Irenseus : — a Christian Bishop and Martyr of the second century, born in Greece, and educated by Polycarp, who sent him on amission into Gaul, where he became a distinguished member of the church at Lyons, under Photinus. On the martyrdom of this prelate, Irenseus was appointed his successor in the diocese in 174, and presided in that capacity at two Coun- cils held at Lyons, in one of which the Gnostic heresy was condemned, and in the other the Quartodecimani. He also went to Rome, and disputed Ver.22. epistle to the colossians. 257 It is not necessary to repeat what we said about the death of Christ when explaining the 20th verse. From these words of the Apostle we shall note only two things subversive of the foolish notions of certain heretics : 1. That the body of Christ was Jfeshh/, i. e. truly hu- man, not heavenly, or a phantasm, as Marcion and Valen- tinus formerly fancied, whom Tertullian clearly refutes. If the flesh of Christ ruere a phantasm, ihen also all his works ichich he did by the flesh were so. The form of his existence was suppositious ; the act ivas suppositious. He loas an ima- ginarij ivorker, and his works were imaginary. And what they commonly adduced in support of this error, viz. that a fleshly body is unworthy of God, the same Father well clears away, by answering. That there is no substance worthy for God to assume ; but whatever he shall assume, he himself renders worthy. Which may be illustrated by the simili- tude of a king; taking a consort to himself from amono; his subjects. 2. That Christ himself truly suffered and underwent death in this flesh. Which refutes the absurd heresy of Basilides, who taught that Siiiion the Cyrenian, being transformed into the resemblance of Christ, was crucified by the Jews; but that Christ himself stood by in the likeness of Simon and de- rided the Jews. Perhaps these extraordinary assertions of heretics do not require a refutation ; for they who thus argue that all things are imaginary, are themselves in truth ima- ginary Christians, as Tertullian, cap. 27, learnedly argues against the Valentinians.* Thus much concerning the deli- there publicly with Valentinus and other heresiarchs. He turned his pen against all the internal and domestic enemies of the Church, by attacking the monstrous errors which were adopted by many of the primitive Chris- tians, as appears by his five books against heresies, which are considered as one of the most precious monuments of ancient erudition ; yet, though se- veral editions of them have been given in Greek and Latin, no translation has appeared in our own language. Irenseus suffered death in the fifth per- secution of the Christians under Septimus Severus, A.D. 202. He was a very humble, modest man, and amidst all his zealous exertions for Chris- tian truth, evinced that he was, agreeable to his name, — " a lover of peace." * Basilides, referred to in this Section, was an heresiarch of the second century, the chief of the Egyptian Gnostics ; a species of arrogant Philo- VOL, 1. S 258 AN EXPOSITION OF ST. PAUL's Chap. \. verance. What remains has respect to the end and effect of this deliverance. To present you holy, and unblamable, and unreprovable in his sight.l He thus shews the end of our redemption and reconciliation, viz. the obtaining righteousness and holi- ness ; which in many other places the sacred Scriptures signify. Luke i. 74, 75, That ice being delivered out of the hands of our enemies, might serve God without fear, in holiness and righteousness, all the days of our life. And Tit. ii. 14, Who gave himself for us, that he might redeem us from all ini- quity, and purify unto himself a peculiar people zealous of good icorlis. But here the Apostle seems to comprehend a twofold ho- liness of those that are reconciled; one which consists in the remission of sins, and the imputation of Christ's righ- teousness ; the other which consists in our renovation, and in the fruits of holiness. For in both ways Christ presents all his people holy before God. They are now strictly saints by imputation, because they are regarded as one mystical person with Christ their head ; but as to inherent holiness, that is not effected instantly, but increases daily, and acquires not the summit of its perfection before we are translated from this life to the life of glory. Yet we maintain that this incipient sanctification is real, although not complete. And therefore the Apostle adds these words, before God. For he is said to be just and holy before God, who is so in reality, not in appearance only ; in rectitude of intention, not in fclilious imitation, as Lyra not inaptly remarks on these words. sophers, who entertained the most extravagant and insane opinions respect- ing a succession of derivative fountains of being, or existences proceeding from the Ueity, through which tiie stream of life flows onward to the ut- most verge of the universe. These they call ^ons, one of wliom they made the Creator of this world. Basilides attempted to blend Christianity with the monstrous absurdities of this system. He wrote twenty-four books upon the Gosj)el, and in these broached such impieties and blasphemies of ihe shocking character of which our Expositor has adduced a specimen — Valentinus, (to whose absurdities reference was made at page 250) was like- wise an Egyptian Gnostic of the same period, who, if possible, exceeded Easilides in his insane vagaries and blasphemies — notions to which one can hardly imagine nothing but the brain of a maniac could have given birth. Ver. 22. epistle to the colossians. 259 But concerning the distinction of those words which are here brought together, we have forgotten to observe one thing. The expression, then, to present t(s holy, some refer to God,- in this sense, to present us such as God may ac- knowledge for holy and dedicated to him. That next, im- hlamahle, they refer to the private conscience; that is to say, that he may present us such as our own conscience does not condemn ; according to that word, Rom. viii. ], There is no cojidem/ialion. Finally, that expression avEv«^nTovj, unreprovable, they refer to others : to wit, that we be such as our neighbours cannot deservedly blame. — But we need not lay much stress on the distinction of the words, since it is the custom of the Holy Scriptures to bring together synonimous words merely for tlie sake of amplification : and perhaps the Apostle intended nothing else by collect- ing and uniting these three words, than to make known that Christ the Mediator imparts his perfect righteousness to all his people. But now let us gather some observa- tions : 1. By his saying, that He may present its holy, not that we should present ourselves holy, it is evident that those who are reconciled and renewed have obtained their holiness from Christ, whether we speak of it as actual, or inherent, or by imputation. For we make no attempts at good, if they be not excited ; and they are vain, if they be not as- sisted. Whence that declaration of Paul, By the grace of God I am what 1 am : I laboured moie abundantly than they all ; yet not I, but the grace of God which icas ivith me. In- fused righteousness remains not, neither is operative with- out Christ : and imputed righteousness covers us only so far as we are accounted in Christ, as members under the head. 2. By his saying that Christ hath reconciled us that//e might present us holy, we readily understand that they are not yet reconciled to God, who abide in their former im- purity; for whomsoever Christ hath delivered from divine wrath, them also hath he freed from the service of sin. We must therefore beware, lest we flatter ourselves with a false hope of reconciliation, without this evidence of sane- 260 AN EXPOSITION OF ST. p A L' l's Chap. i. tification and renewal. This is fully proved from Rom. vi. 18, Being made free from sin, ye were the servants of righ- teousness. 3. Whereas he adds. To present you holy before God, he shews that no semblance of piety and religion can pro- fit men, if hy external duties they cover over the secrets of im- piety, as Tertullian says. For he who is commended by men, when blamed by God, shall not be acquitted by men when condemned by God. And thus far we have explained the benefit of redemp- tion described by the Apostle, as well in general with re- spect to all, as in particular in regard to the Colossians. The last part of this chapter yet remains, in which he ex- horts them to perseverance in this most true doctrine, which recognizes all the means of human salvation as placed in Christ only. Verse 23. If ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and tvhich was preached to every creature tvhich is under heaven ; tvhereof I, Paul, am made a minister. Our Apostle has before unfolded and applied to the Co- lossians, the sum of Evangelical doctrine concerning the person of Christ, and the benefit of redemption and recon- ciliation by Him. From hence to the end of the chapter he exhorts them to perseverance in this most true doctrine, which Epaphras had preached to them, which he, Paul, also had now confirmed by his approbation and concur- rence : Because not that faith which is only received, but that ichich is retained quickens, as Cyprian speaks, Epist. lib. i. epist. 5. In this verse he stirs them up by three arguments to a stedfast faith in this Evangelical doctrine. The first is de- Ver. 23. epistle to the colossians. 2<51 rived from the utility and necessity of constancy and per- severance in the right faith : for without this no fruit of the redemption by Christ is obtained; If ye coittiinie in the faith, &,c. The second is derived from the multitude of believers, or from the common consent of all Christians ; for this same gospel was preached and received through the whole world ; therefore it is folly to leave this and em- brace the new doctrine of seducers. The third is derived from Paul's own ministry : Paul, who was an Apostle called of God, and taught the mystery of the faith by the Holy Spirit, had preached this doctrine everywhere ; therefore the Colossians ought to abide in this doctrine, and not hearken to those new teachers, who drew them from Christ, and would have them seek salvation elsewhere. If ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel which ye have heardJ] This is the first incentive to perseverance in the true faith, derived, as before said, from the utility and necessity of it : From the ntilily in this manner. If ye continue in the faith, &c. then Christ will present you holy, unblamable, and unre- provable be/ore God : therefore it is highly useful to conti- nue. From the necessity in this manner. If ye do not conti- nue in the faith, then ye cannot be partakers of the power of those benefits which are offered in Christ : therefore it is equally necessary to continue. For this verse connects with the former, and unites with it the condition which God imposes upon us, if we would enjoy the redemption and reconciliation procured by Christ. There are many things to be noted in this argument of the Apostle. 1. That by faith we are constituted holy, unblamable, and unreprovable before God. This is deduced from the very connection of this verse v/ith the foregoing. The Apostle had aflirmed in that, that Christ had reconciled the Colossians to God, in order to present them holy : here he adds the condition of faith, by which they apply and ac- quire this holiness to themselves. Therefore, not an inci- pient renovation, not the works which we do, constitute us righteous and unreprovable before God ; but faith, appre- hending Christ and seeking daily the forgiveness of sins. 262 AiN EXPOSITION OF ST. PAULS Chup. \. So it is regarded Rom. iii. 22, The righteousness of God, hy faith of Jesus Chri'bt, is unto all and upon all them that believe. And Gal. ii. 16, We know that a man is not justified by the tvorks of the law, but by the faith of Jesus Christ. Whence said Augustine, De civit. lib. 19. cap. 26, The perfection of our righteousness is placed rather in the remission of our sins than in the perfection of our virtues. And, Contra duas Epist. Pelag. lib. 3. cap. 5, Our faith determines that of un- just ive are become just, not by the law of ivories, but by the very law ofj'aiih. 2. The kind of faith of those who are truly reconciled to God which constitutes them holy and unreprovable in his sight, is not an uncertain, temporary, and illusory faith ; but a rooted, solid, and stable one. For the Apostle re- quires us to be r£^E//,shiu/yiim hoci 'elpcttoi, grounded and settled. The former of these words is taken from buildings, whose foundations are laid in solid, not in sandy, or miry ground: the other from seats, upon which those who have sat down remain immoveable. This, therefore, the Apostle intends. That the true and living faith which reconciles to God, and constitutes a man just, is not volatile, but, as it were, founded upon a rock, and fixed in a firm place by deep roots. Admirably said Cyprian, Lib- De simpl. praelat.. Let no one account that the good can depart J'rom the Church. The wind does not disperse the wheat ; nor the tempest overturn the treefxed by strong roots. Empty chaff is driven about by the storm ; feeble trees are beaten doivn by the gust of a whirl- wind. They went out from us, but they were not of us : for if they had been of us, they would have remained ivith us. 1 John ii.l9. 3. Upon what foundation this faith rests; even upon the free promises of God which are offered in the Gospel. This the Apostle shews in saying., and be tje not moved from the hope oj the Gospel : for the hope oj' the Gospel denotes the expectation of those rewards which the Gospel promises to believers. For there is this difference between tht; Law and the Gospel : the Law puts the hope of eternal life under the condition of works and of perfect obedience ; He that doeth these things shall live in them, Levit. xviii. 5 : but the Ver. 23. epistle to the colossians. 263 Gospel inspires the hope of salvation in us, through the mercy of God alone, on the condition of faith ; He that believeth hath eternal life. Therefore the Papists, who find the hope of their salva- tion in the law, and trust to their own merits for justifica- tion, overturn, and, as much as in them lies, extinguish the grace of the Gospel. We do not exclude the pursuit of good works, but the merit thereof; neither do we deny that those who are reconciled should do good works ; but we maintain that these works are not such, as can present us holy and unreprovable before God : This is the peculiar province of faith, as it apprehends Christ the Mediator and Redeemer. Although, therefore, we have not a legal hope which arises from the special merits and perfect observance of the law ; yet we are not moved away from Evangelical hope, which is founded on the gratuitous promises of God, and his fatherly compassion by Christ. Lastly, from all these considerations we conclude, that there are two sorts of men altogether excluded from the benefits of Christ : one, of those who are wholly devoid of faith, of whom it is said. He that believeth tiot shall be damned; the other, of those who have acquired a certain appearance or shadow of faith, yet prove, by falling away, that it was either a loose opinion, or a certain sudden light; not a true and justifying faith, rooted in the recess of the heart, united with sanctification and regeneration. Tertullian, De prtEscript. advers. haret. cap. 3, says con- cerning these, let the straivs of light faith fly away as they will at any blast of temptation ; the heap of cor?i will be laid up the purer in the garner of God. And a little before. They are neither to he regarded as prudent orjaithful whom heresies have beeji aide to draw aside. He is no Christian uidess he per- severe even unto the end. Since, therefore, the utility and the ■necessity of true and abiding faith is so great, the Apostle, by this consideration, exhorts the Colossians, and all Chris- tians, to continue in the faith and the doctrine of the Gos- pel.— Thus much as to the first reason. Which ye have heard, and which teas preached to every crea- 264 AN EXPOSITION OF ST. paul's Chap. l. ture under heaven.'] This is the second reason why it be- hoved the Colossians to continue in that doctrine of the Gospel which they had learned of Epaphras ; namely, be- cause it was the same with that which the Apostles had disseminated through the whole world. For although the truth of the Gospel does not rest upon human authority or approbation, or the number of believers, yet the consent of all the churches in receiving the same doctrine, contri- butes much to the confirmation of our faith. But what the Apostle here says, that the Gospel was preached to eve?!/ creature, is taken in various ways by in- terpreters ; yet in this they agree, that under the designa- tion creature, should be understood only the rational crea- ture, viz. mankind ; because they alone can comprehend and need the doctrine of the Gospel. And so the Saviour himself speaks, Mark xvi. 15, Go ye into all the world, and preach the Gospel to every creature. Therefore this epithet is appropriated in common to the human race by the figure antonomasia, because man is the chief of all the creatures. Gregory, in Moral, vi. cap. 7, seems to me to assign area- son for this, more ingenious than solid : J3j/ every crea- ture (says he) man alone is understood, because existence is common to him with stones, life with trees, sensation with ani- mals, discernment ivith angels: he is, therefore, rightly ex- pressed by a title of universality, under which, in a certain de- gree, the universe itself is comprehended. But it being admitted, that by every creature we must understand all men, yet some doubt may arise how the Gospel can be said to have been preached to all men, since it is very probable, that in the time of the Apostles, many existed who were not made partakers of the Gospel. Some, therefore, reply, that there is a certain hyperbo- lical synecdoche in these words, nor could the Apostle mean any thing else than that the doctrine of the Gospel was disseminated far and wide. «Others think that the pre- terite is put for the future, which was customary in pro- phetical predictions, to denote the certainty of future things. Because, therefore, the Gospel was at that time Ver. 2o. EPISTLE to the colossians. 265 preached among- many nations, and to be preached in due time to all, it is spoken of as preached then to every crea- ture. But they seem to me to explain this passage best, who say, that every creature, or the tohole world, is opposed to the single Jewish nation : so that the sense will be, that the Gospel was proposed not to the Jews alone, as the Mosaic law was ; but also to other nations without distinction. Therefore there is nothing- else signified by this kind of expression, than (what Paul sets forth in Galat. iii. 28) that in the Gospel there is neither Jew nor Greek, neither bond nor free, neither male nor female ; but that Christ is equally of- fered to all in the preaching of the Gospel. This Gospel then, in the faith of which he wished the Golossians to continue, is the same as was preached to all other people. But we spake of this universal extension of the Gospel when we explained the sixth verse ; therefore it is not ne- cessary to add more : We only deduce from hence a few observations. 1. We hence infer against the Papists, That it is suffi- cient for salvation if we yield credence to that Gospel which was openly preached to all, although we may be ig- norant of, and reject those doctrines, which they foist upon the faithful under the title of tradilions. For Paul clearly teaches, that the Colossians would be holy and unblam- able, if they continued in the faith and the hope of the Gospel which was preached to every creature. In vain, then, do the Papists cry out, that there are certain tradi- tions not written, but privately committed to certain per- fect men, to which, however, they would have the faith of all Christians bound under the pain of anatlieraa. Of this character are those opinions concerning purgatory — indul- gences— the adoration of images — the Supremacy of the Pope ; to which if any one does not give credit, he is put as much beyond a state of salvation by them, as if he de- nied altogether the fundamental articles of the faith. But we affirm with Tertullian, Prsescript. Hseret. cap. 22, It is not to be believed that the Apostles either did not knoiv the ful- ness of (he Gospel, or gave not a complete rule to all. Nay, 266 AN EXPOSITION OF ST. PAUl's Cluip. i. Paul himself deprecates this perfidy which the Papists pahii upon all the Apostles : Acts xx. 26, Ye are my wit- nesses that I am pure from the blood of all men. For I have not shunned to declare tinto yon the whole counsel of God. 2. Hence we also infer. That the word of God is not to be withheld from the laity, but that all men are to be in- vited to the reading, hearing, and meditating on it. For if the Apostles have promulged to all people, all things ne- cessary to salvation ; if they committed the same to writ- ing, that from the knowledge thereof the man of God may he perfect, thoroughly fiirnhhed to every good work, 2 Tim. iii. 17, why is that Gospel now pertinaciously denied to a Christian people, which was preached to every creature from the beginning? Whatever they insist upon in oppo- sition to the reading of the Gospel, the same might have been alleged against the preaching of it: For many under- stood not the Apostolical declarations ; many, misunder- standing them, perverted them to establish errors. But notwithstanding these things, the Apostles invited all to hear; therefore, we also ought to call upon all to read. But, on the other hand, the Papisls fear lest their people should be injured by reading the Scriptures, though ihey have no apprehension lest they should be injured by read- ing foolish and lying fables. The orthodox Fathers have both judged and spoken otherwise about the Scriptures. Chrysostom frequently exhorts the people to read the Scriptures toith all diligence. Horn. 9. in Epist. ad. Coloss. He hath the like in Horn. 3, De Lazaro, and elsewhere. Augustine, De utilitate credendi, ad Honor, cap. 6, says. The doctrine of Scripture is so adapted, that every one cannot but draw from thence what is sufficient for him, if he only comes to draw devotedly and piously. It will not be tedious to add to these that most admirable testimony of Damas- cenus, De fide orthod. lib. iv. cap. 18 : Kccy^^^iarov nai ■>^vx,cc(pe>.S(7TaTov, &c. The best and most iisefid thing for the soul, is to search diligently the Scriptures : For as a tree planted besides the running xvaters, so the soul ivatered with the divine Scriptures is enriched, and bears perfect f nit, viz. sound faith; and is always adorned ivith verdant leaves, i, e. deeds pleasing Ver.23. epistle to the colossians. 267 to God. But to what purpose are these things ? That ye may understand that that wholesome doctrine which God would have to be preached through the whole world, is un- justly withheld from Christian people. Lastly. When the Apostle directs us to continue in the Gospel which was preached by the Apostles in all the world, he delivers to us the rule of the true and catholic faith, viz. the apostolical preaching, which we now have committed to us in writing. If we can shew the doctrine of our Church to correspond with this, we are Catholics, although we dissent not only from the church of Rome, but from many other churches. For we ought to continue firm and grounded in that faith which was from the first preached to every creature, not in novel dogmas which af- terwards crept into the Church. Rightly and wisely said Gerson, De vit. Spirit, par. 3, The doctrines of the Apostles are of another authority than those of their successors ; even as the authority of the primitive Church was greater than that of the present. It is not, therefore, in the poiver of the Pope, or of co7inci/s, to change the doctrines delivered to us by the Apostles : nor have they equal authority with respect to this point, VIZ. to make any thing to be clearly an article of faith. Thus testifies Gerson. But Paul himself speaks much more pointedly. If we, or an angel from heaven, should preach any other Gospel unto you, than that we have preached, let Iiini be accursed, Gal. i. 8. Since, therefore, our church acknowledges and receives the apostolic doctrine heretofore preached in all the world, let us not regard the railings of Romanists, who call us heretics and schismastics because we continue not stedfast in certain papistical errors. Thus much concerning the second reason why we should continue in the doctrine of the Gospel. Whereof I, Paul, am made a minister.'] This is the last argument for continuance in the doctrine received. For in these words it is shewn, that the Gospel preached to the Colossians by Epaphras, was the same with that which was every where disseminated by Paul himself. Moreover, Paul, although he was personally unknown to the Colos- 268 AN EXPOSITION 0 1 ST. paul's Chup. i. sians, was yet of great celebrity among all the churches : for his wonderful conversion and his call to the Apostleship were matters of great notoriety among them. If, therefore, every man in his own calli?ig is worlhy of credit, then ought Paul, who was set apart for the preaching of the gospel, to be credited concerning the truth of the Gospel rather than the false Apostles : But this Paul approved the doctrine of Epaphras ; therefore ought the Colossians to continue in it. Three things are here to be observed. 1. Christians must not lend their ears to those who un- dertake the office of preaching when they have not a legi- timate call to it. For the Apostle seems in this place to oppose his lawful ministry to that of those seducers who had crept into the church of the Colossians, relying upon their own temerity not upon the Divine appointment. No wonder, therefore, if those who possessed not lawful autho- rity to teach at all, should teach falsehood. Such were they who wished to lead away the Colossians from the Gospel ; but, nevertheless, they must continue in it. 2. That no one can exercise the public office of the Ministry, unless he can say with Paul, that he is made a minister of the Gospel. Therefore a call is to be looked for, from the authority either of God giving a special revelation, or of a superior giving a mission, or of inevitable necessity ; as Gerson properly asserts, par. 3. Upon those who act otherwise, that sentence of Jeremiah, xxiii. 21, is deser- vedly launched, 1 have not sent these prophets, ijet they ran; I have not spoken to them, yet they prophesied. Lastly, That legitimate Pastors themselves are to be only ministers of the Gospel, not lords; according to that saying of Paul, 2 Cor. i. 24, We have not dominion over your faith, but are helpers of your joy. The true Apostles, con- tent tvith ministering only, left all authority in matters of faith to God. But our well known self-erected apostle in sheep's clothing arrogates to himself the authority of crea- ting new doctrines of faith, and of imposing them upon Christian people under anathema : nay more, that whatever he happens to dream when placed in his chair of authority. Ver.24. epistle to the colossians. 269 must be regarded as oracular through Christendom. But no one is bound to believe a minister, only so far as he proves to us that he speaks according to the mind of the Lord. So Aquinas, qusest. disp. de fide, art. 10, We do not believe the successors of the Apostles only so far as they an- nounce to us lohat the Apostles left to them in the Scriptures, This is the case with all who are made ministers of the Gospel ; we are not bound to repose faith in them only so far as the testimony of God is considered to be in them. We receive the voice of God himself with undoubting faith ; but we prove the doctrine of ministers by judging whether it agrees with divine truth, before we yield cre- dence to it : and for this end, to every believer the faculty of judging is given by the Holy Spirit, as to every man is given hy nature and reason the faculty of judging in hu- man affairs. Thus much concerning these three arguments with which the Colossians are excited to constancy. Verses 24, 25. Who now rejoice in my sufferings for you, and fell up that which is behind of the afflictions of Christ in my flesh, for his body^s sake, which is the Church : Whereof I am made a minister according to the dispensa- tion of God, which is given to me for you to fulfil the word of God. In the preceding verse the Apostle had said, that he was made a yninister of the Gospel by God : here he expatiates on those afflictions which he underwent on account of the Gospel and of his ministry therein : and in so doing he seems to anticipate an implied objection. For the Colossians might be inclined to say. Why do you exhort us to perse- verance in the doctrine of the Gospel? They who profess it are daily oppressed by innumerable calamities. You, 270 AN EXPOSITION OF ST. paul's Chap. 1. yourself, are now living in bonds in consequence of your professing and preaching the Gospel. The Apostle, there- fore, anticipates this objection, and argues, that because he is now enduring persecution on account of the Gospel, they, for that very reason, ought to persevere in it ; for unless its doctrines were both true and saving, he never would undergo such numberless inconveniences for the promulgation of it. Here, therefore, two points are to be considered : — How the Apostle conducts himself under these afflictions; namely, with a placid, and even a joyful mind, I rejoice i?i mil sufferings for you. What reasons he had for this joy and for such endurance : and he assigns three, The Apostle rejoices in these his afflictions, first, because of conformity with Christ; 1 fill up that which is behind of the afflictions of Christ. 2. Because of the advantage redounding therefrom to the Church \ for his body the Church, 3. Because of the nature of the office assigned to him by God, to which these afflictions were subservient; where- of I am made a minister, &c. Who now rejoice in my sufferings for you.] Here he shews how he conducts himself in his afflictions ; not only with fortitude, but with joy and cheerfulness. He therefore wishes, by this his example, both to encourage the Colos- sians to stedfastness in the Gospel, and even to strengthen them to the endurance of any suffering for the Gospel's sake. This personal fortitude, indeed, and promptitude to encounter afflictions of every kind for the benefit of the Church, he professes on all occasions : vid. Acts xxi. 13; 2 Tim. ii. 10 ; and 2 Cor. xii. 15. Most willijigli/ will I spend and be spent for your sokes, i. e. their souls' sakes. Now from this disposition in St. Paul, we infer, 1. That the ministers of the Gospel ought to be ever ready to bear their cross : The servant is not greater than his Lord ; if they have persecuted me, they will also persecute you, John xv. 20. The ministers are leaders, as it were, in this Christian warfare; and the devil is sure to harass the leaders more than the private soldiers. Cyprian speaks Ver. 24. epistle to the colossians. 271 correctly when he says, De singul. Cleric. The enemy aims more at the office? s in an engagement than the men ; and the higher the pinnacles of buildings, the more violently are they beaten by, the winds and storms. If, therefore, patience be requisite for all Christians, however humble their station, ministers of the word, who, of course, are exposed to inju- ries and reproaches of all kinds, and from every quarter, have the more need of it. Christ himself has apprised them of this in these words: Ye shall be hated of all men for my 7iame's sake. But in your patience possess ye your souls, Luke xxi. 17, 19. 2. It is not enough merely to bear the cross, it must be done without reluctance of spirit, or inward repining; nay it ought to be made our joy and glory when we suffer in- dignities for the sake of the Gospel, and of our sacred ' ministry. It is therefore said of the Apostles, They depart- ed from the presence of the council rejoicing that they were counted worthy to suffer shame for the name of Jesus, Acts v. 41. That is a bad soldier, says Prosper, who follows his General sorrowing. If you have done any good in a reluctant maymer, you are rather the sufferer of the action than the agent of it. We should, therefore, ever place before us the ex- ample of Paul, who rejoices in the things which he suf- fered. Thus we see how the Apostle behaved in his afflictions : Let us now investigate the causes of such exemplary pa- tience and joy. The first is derived from the conformity which we have to Christ through sufferings and afflictions, conveyed in these words which immediately follow. And f II up that which is behind of the afflictions of Christ in my body.'] In this place the conjunction serves instead of a causal particle. For the Apostle is giving his reason why h^ ought to rejoice in -his sufferings, viz. because by this means he fills up in his body that which remained of the afflictions of Christ. And here two questions arise for explanation : 1. Why the Apostle assigns his sufferings to Christ himself. 2. WHiy he says that he fills up, va-rspyifxara, that which is behind, or the remains, or, as it is in the Vul- gate, those things which are wanting in the sufferings of 272 AN EXPOSITION OF ST. paul's Chop. i. Christ. For these words seem at first sight to imply that the passion of Christ was imperfect. Now as to the first question ; the sufferings of Paul, and of all other true believers, are called the sufferings of Christ himself on two accounts : 1. Because of the mystical union that subsists between the Head and the members, in respect of which not only the Head, but the whole body of the Church, is comprised under the name of Chnst. For this statement we have the clearest authority, 1 Cor. xii. 12, For as the body is 07ie and hath many members ,- so also is Christ. In which expression, the term Christ denotes both the Head itself, and the Church united to this Head. Now it is customary for every one to attribute to himself those injuries which are inflicted upon any part of his body. Thus wounds of the hand or foot are properly said to be the wounds of the man himself; and it is usual for him to exclaim that he is wounded in the hand or in the foot. So also, in the same manner, the Apostle, because he is himself a member of the body of Christ, calls his afflictions the afjiictiojis of Christ. This, then, is the first reason : Because Christ and all his members constitute one mystic person. 2. The second reason is ; because of the sympathy Christ feels in the afflictions of his members, and which is the result of the union before spoken of. For as we are accustomed to consider the privations and sufferings of those with whom we are most intimately connected as our own, because we are as much afflicted with their distresses as we should be by our own ; so Christ accounts the suffer- ings of his brethren as his own, because he is not less af- fected by them than when he himself suffered. Virgil in- troduces Mezentius crying out that he was wounded, when his son was slain by the sword of Eneas. heu, nunc 7nisero mihi demum JEixilium. iyifelix, niaic alte vuliiiis adactiim.* iEneid. x. • Ah ! now at length On wretched me my exile lies, Now the deep wound is driven home. \ Ver.24. epistle to the colosstans. 273 So Christ himself exclaims from heaven, Acts ix. 4, Said! Saul ! why persecutest thou me ? The afflictions of the godly, therefore, are called the afflictions of Christ, by reason of his union and joint sufferings with them. Now then let us enquire. Why the Apostle not only as- cribes his sufferings to Christ, but also adds, that he him- self ^V/ec? up that which tvas behind of the afflictions of Christ in his body. And first of all, we must beware of inferring from hence that the passion of Christ was imperfect, or that any thing was wanting in it for the full liberation of the human race, and satisfaction for their sins. For the whole volume of Scripture declares the contrary. He ivas wounded for our transgressions ; and by his bruising we are healed, Isa. liii. 5. By one offering of himselj he halhfor ever perfected them that are sanctifed, Heb. x. 14. As far, therefore, as satisfaction for sins is concerned, there is no deficiency in the passion of Christ. Therefore, that we may clearly understand this subject, we must know that God not only decreed by his eternal counsel what sufferings Christ on his part should in his body undergo for the redemption of the Church ; but also what each member of the Church should in his flesh be subject to for the name of Christ : But both these suffer- ings, as well of the Head as of the members (as we have already shewn), are called the sufferings of Christ, and make up, as it were, one body of sufferings ; with this dis- tinction, however, that he suffered for the redemption of the Church, which sufferings of his may be called TrpoTEfv/ji-cila the preceding sufferings : we suffer on other ac- counts, and our sufferings should be called va-TepnfxoiTa, the succeeding sufferings ; for we do but slightly taste of that cup of afflictions, which Christ first drank deeply of and com- mended to us. But all his sufferings he submitted to for the atonement of sins; we are subjected to them for other reasons. Any Christian, therefore, may be said tofli up that which remains of' the sufferings of Christ, when he takes up the cross of Christ and bears patiently those afflictions which VOL. I. T 274 AN EXPOSITION OF ST. PAUL's Clutp. \, God has allotted to be borne by hini after the pattern of Christ, though for another purpose. Upon this passage Lyra makes no bad comment: The siifferwgs of Christ are taken in a two/old sense ; in one, for those lohich he aciualhj sus- tained in his own body, in luhich nothing remains to be com- pleted; in the other, for those which he should sustain in his mystical body, even to the end of the world ; and thus there re- mains the residue of many sufferings still to be completed. What has been thus observed upon the sufferings of Paul, and, by parity of reasoning, of all the faithful, viz. that they are accounted the sufferings of Christ himself, tends 1. To strike terror into the ungodly. Whilst they are afflicting the Church, they think that they are only vexing a few pitiful and contemptible men. But the real fact is far otherwise ; for they are wounding Christ himself (who is the Head of all believers) in his members. Vengeance, therefore, the most inevitable and bitter, awaits them ; see- ing that they are provoking the Loi d of glory himself, to whom all power is given in heaven and in earth, Matth. xxviii. 18. 2. To the honour and dignity of the godly. For surely an honour and dignity it is to be received into the fellow- ship of the sufferings of Christ. Therefore we read in Acts V. 41, The i/ rejoiced that they were counted worthy to suffer shame for the name of Jesus : And in Phil. i. 29, To you it is given not only to believe in him, but also to suffer for his sake. Nazianzen says, reason prescribes that we rather honour than despise the afflicted. And why should vve not regard them as highly honoured who are preferred above others to a participation of Christ's sufferings, as it were to a participation of the royal cup; and who drink of that cup, indeed, of which Christ drank first? 3. To the great consolation of the pious. Because it confirms their hope of obtaining future blessedness. This is a faithful saying, If tve be dead with Christ ive shall also live with him ; if ice suffer with him we shall also reign toge- ther with him, 2 Tim. ii. 11, 12. Whence Gregory re- marks ; The more soreli/ I am borne down by present evils, the Ver.24. epistle to the colossians. 275 more assuredly do I anticipate future joy s. Blessed are they which are persecuted for righteousness^ sake ; for theirs is the kingdom of heaven, Matth. v. 10. And, thus much of Paul's first, reason for rejoicing in his sufferings, viz. because of his being made like to Christ. For hisbody\ sake which is the Church.'] This is the se- cond reason which the Apostle gives for rejoicing in his sufferings, viz. because great benefit would arise to the Church from them. For so he speaks to the Philippians, i. 12, I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the further- ance of the Gospel. And again, 2 Tim. ii. 10, Therefore I endure all thi/igs for the elects' sake, that they may also obtain the salvation which is in Christ Jesus. But in what sense is Paul said to suffer for the Church, or for the Elect ? He is said to suffer for them, not to effect their redemp- tion, or to expiate their sins ; but for their edification and confirmation in the doctrine of the Gospel. For he suffer- ed imprisonment and bonds, not for any actual sins of his own, but for preaching the Gospel : hence he says that he suffered trouble for the word even unto bonds : 2 Tim. ii. 9. Nor did Paul ever suppose for a moment that his sufferings could purchase remission of other men's punishment ; but only that his example might confirm others in a similar constancy. For which reason in a passage above cited he said, th'cL^ he endured all things for the elects'* sake ; not that they should look for satisfaction to be made for their sins by the merit of his sufferings ; but that they might obtain the salvation which is in Christ Jesus. In this very passage also, immediately after mentioning his sufferings for the Church, he adds, of tchich I am made a minister ; not, of which I am made a Mediator, or a Redeemer : giving us thereby to understand that he did not speak of his suffer- ings as affording satisfaction, but as tending to edification. For his sufferings had this end in view, the building up of the Church by preaching the word and enduring persecu- tion. But since the Papists pervert this passage, to ground their doctrine of indulgences, it will not be at all irrele- T 2 276 AN EXPOSITION OF ST. PAUL'S Chup. 1. vant to my purpose briefly to glance at the controversy on this point. Cajetan, in his tract, De indulgent, qusest. 3, in order to prove that the sufferings of the saints can make satisfac- tion for the temporal punishment due to the sins of their fellow men, provided they be applied to them by a Papal Indulgence, alleges this passage, and has these words : That it was the intention of the saints to suffer for ns, the Apostle testifies tvhen he says, 1 fill up those things which are wanting of the sufferings of Christ for his body which is the Church. Whence it appears clearly , that the divine Providence had ordained some sufferings of the saints should have respect to the completion of the sifferings of Christ, for his body ; and that the saints did complete this ordinance by the superabundance of their sufferings. Catharinus takes occasion from this passage to descant upon indulgences copiously. The Rhemish annotators also collect from these words that the sufferings of the saints do make satisfaction for others, and may be communicated to those who need them on the score of that communion which subsists between all the mem- bers of the same mystical body ; and in this communica- tion consists, as they say, the dispensation of indulgences. Let us, therefore, in a few words, propound what they on the one side, and we on the other, have stated on this point; and then we shall confirm our doctrine, and refute theirs.* Now the Papists, for enabling them to legalize this scandalous trafficking in indulgences, prepare the way by four preliminary deceptions. * It is scarcely needful to i-emark that this refers to the Translation of the New Testament, published by the English Papists at Rheinis, in oppo- sition to the authorised Protestant Translation in England, and with a re- gular series of Annotations in defence of their own tenets, and in refutation of those of the Reformed Churches. It was reprinted in this country in 1601, by Dr. Fulke, with the English Version annexed, and a confutation of the above arguments, in a series of counter-annotations; a work which, containing, as it does, almost every thing that has or can be said on both sides, is, perhaps, one of the most valuable volumes of such a nature in the English language. It was reprinted, with considerable additions, in I6I7 and in 1633; the reprints are, of course, more valuable than the early co- pies. Though not scarce, it has of late years much risen in price, and will Ver 24i. epistle to the colossians. 277 First, they pretend that though God does remit all the guilt to the truly penitent, yet that he does it only by commuting the eternal punishment into a temporal one 5 so that those sins must either be expiated and redeemed by certain satisfactory works, or they must be atoned for in purgatory. In the second place, they lay it down as a maxim, that some few, as, for instance, the blessed Virgin, John the Baptist, and many of the martyrs, had suffered much hea- vier punishments than were due to their own individual sins, and had wrought more good works than were neces- sary for ensuring their own salvation. Thirdly, they assert, that these superabundant sufferings of theirs, being duly mixed up with those of Christ, are laid up in the common store-house of the Church. Lastly, they assert, that this treasure is placed by the Almighty in the hands of the Roman Pontiff, to be disposed of at his pleasure; so that he has the power of bestowing these superabundant sufferings of the saints upon any pe- nitent whatever, who shall, by their potency, be released from all temporal punishment due to him, either from ec- clesiastical injunctions, or even from the dispensation of divine justice. And upon these deceptions, as upon a probably ere long become rare. The student, in purchasing it, should take care to procure a copy which contains his able Defence of the EnglishTrans- lation, annexed. In 1816 an edition of the Rhemish Testament was published in Dublin, under the sanction of Dr. Troy, the titular Archbishop of Dublin ; and on some Notes in it being brought forward in the House of Lords in 1824, on the Examination of the Irish Bishops, the question vvas taken up in the Catholic Association, the book denounced, and the leader of that body threatened to quit the Catholic Church unless it was suppressed. As a spe- cimen of the charitable doctrines inculcated by those zealous Divines, one of the Notes is subjoined ; E.v niw d'isce omnes. It is under the text Matth. xiii. 29, in the Parable of the Tares, " The good must tolerate the evil, rcheu it is so strong that it cannot he redressed without danger and disturbance of the ■whole Church, and commit the mutter to God'' s judgment in the latter day. Other. ■zL'iie where ill men (be they Heretics or other malefactors) may be punished or sup- pressed without disturbance and hazard of the good, they may and ought, by puUic nulhoritii, cither .yiiriluul or tem^mral, to be chastised or execi.ied." 276 AN EXPOSITION OF ST. paul's Chap. \. foundation, is built the whole system of Indulgences so profusely vended by Papal bulls. We, on the other hand, contend ; 1. First, that to all believers and true penitents, as well the expiatory punishment, as the entire guilt, is remitted, for the sake of the passion and satisfaction of Christ. 2. We deny that any of the saints ever possessed su- perabundant merits in themselves, or suffered severer punishments than their sins deserved. 3. If we allow that those saints were harassed and af- flicted more than their sins deserve, yet we utterly deny that any accumulation of merits can arise from thence, to be drawn upon for the remission of other men's punish- ments, which they have incurred from divine justice. Lastly, if there be a store of merits and sufferings at- tached to the Church (which, as respects the merits and sufferings of Christ, we willingly acknowledge,) yet we deny that it is committed to the Pope's custody, or thathe has any power by his bulls of assigning the sufferings of Christ and his saints to men. And now for the proofs of these positions. 1. Christ the Mediator hath taken upon himself both the guilt and the punishment due to us, and, by his pas- sion, hath delivered us from both ; therefore there can be no need either of our own satisfaction, or of those of the saints, to be applied to us by papal bulls. The antecedent is easily substantiated by the clearest Scripture authorities. My blood is shed for many for the remission of sins, Matth. xxvi. 28. But the remission of sin implies nothing more, as Durandus properly observes, lib. 4, than that it is not im- puted to us for punishment. There is no condemnation to them who are in Christ Jesus, Rom. viii. 1. But condemnation has reference properly to the punishment imposed for guilt in conformity with the sentence of the judge. Whenever, therefore, condign punishment is inflicted, the sentence of condemnation has most assuredly preceded. Their iniqui- ties xoill I remember no more, Jer. xxxi. 34. But he who executes punishment after the guilt has been forgiven. Ver.24, epistle to the colossians. 279 plainly shews that he keeps the guilt itself in remem- brance. Moreover, when the guilt and the punishment are proportioned, as the measure to the thing measured, then, whatever quantity of expiatory punishment is required, the same quantity of sin committed is imputed. Therefore the first proposition, which supposes that Christ hath obtained for us a half remission, is false. Christ, says Augustine, bi/ impulhig to us the punishment luhich he suffered, without unij guilt of his own, hath cancelled both the guilt and the punish- ment. 2. None of the saints either had superabundant merits, or bore sufferings greater than their sins deserved. There- fore it is absurd to look to them for a borrowed satisfac- tion for those punishments which we deserve from the jus- tice of God. They had no superabundant merits, because no man ever yet hath perfectly satisfied the divine law Enter not into Judgnient tvith thy servant, O Lord, said the. Psalmist, cxliii. 2, /or in thi/ sight shall no man living be Justified. Again, Ps. cxxx. 3, If thou, Lord,shouldest mark iiii(juities, O Lord, who shall stand. And Bernard, in his comment on Ps. xci. 14, observes, with equal nobleness of sentiment and piety of heart. The sum total of man's merit is this, to fix all his hopes on him by whom salvation is com- plete, Tom. 1. To this you may add, that the merits of even a holy man are in no way equal to the purchase of eternal happiness ; and, therefore, most foolishly do the Papists look for a superabundance, in those in whom it is impossible to find an equivalent. Nor, indeed, did any of the godly at any time suffer punishment more extensive than their sins. For God always inflicts punishment short of what the Schoolmen call coisdignily ; because infinite punishment is due, as the Papists themselves admit, for a single mortal sin, even of- the least degree. The second opinion, therefore, of the Papists, which ascribes penal sufferings to the saints, severer than the demerits of their own sins, falls to the ground. 3. The merits and sufferings of the saints cannot be communicated to others in such a manner, either by imputa- tion or application of them, as to free them from the punish- '280 AN EXPOSITION OF ST. PAUL's C/lCip. i. ment of their offences : In vain, therefore, do the Papists attempt to establish a treasure upon these grounds. And til is we prove, 1. Because, by the general consent of Theologians, no man's merits, save those of Christ alone, extend beyond the man himself. To this the Papists readily answer, that the works of the saints, as to their merits, do not extend beyond the individual himself, nor are transferable to other men; but that in respect of their satisfactory virtue, they may be both imputed and imparted to others. But we shall easily get rid of this distinction. For whatever has been already most highly rewarded in the saints themselves, can- not still remain to be rewarded, or in any way to be im- puted to others for their remission ; but both the sufferings and all the good works of the saints, as well meritorious as satisfactory, are most abundantly rewarded by that sin- gle gift of bliss eternal. For these works are, (as they maintain) meritorious as far as they originate in love; and satisfactory as far as they have penalty attached to them; But whether we consider love, or penalty, or any thing else as the condition of works, that single prize suffices for a most ample remuneration ; nay, further, the sufferings of this present time are not tvorthy to be compared with the glory which shall be revealed. Rom, viii. 18. 2. Secondly, No man can make satisfaction for another in respect of an injury done to a third person, unless by per- mission of the person to whom the injury is done. Where- fore Aquinas, in commenting upon those words in Rom. iii. Ye are justified through the Redemption which is in Christ Jesus, whovi God has set forth as a propitiation, has thus ex- pressed himself; According to this, the satisfaction made by Christ was effectual both for justification and redemption ; be- cause God had ordained him to this according to his purpose. But God never ordained, according to his purpose, that any of the saints should make satisfaction for us ; there- fore no satisfaction of theirs delivers us from punishment. No man can deliver his brother^ Psal. xlix. 8. Was Paul cru- cified for ijou? 1 Cor. i. 13. We have an advocate with the Father, Jesus Christ the righteous ; and he is the propitiation Ver. 24. epistle to the colossians. 281 for our siiis, 1 John ii. 1, 2, viz. he himself alone and no other than he. Leo, writing on the sufferings of the mar- tyrs, and all the saints, well observes, They have received crowns, they have not bestowed them ; and their fortitude has afforded examples of patience, not rewards of righteousness* * Pope Leo I. surnamed the Great; elected Bishop of Rome in 440, and deservedly reckoned among the Fathers of the Church. He is allowed on all hands to have been a man of great energy of character, and of decided piety ; and very strenuous for the authority of his See, He did not, how- ever, claim for it that suj)remacy over others which was subsequently as- sumed ; yet it was not a little enhanced in its pretensions by the great res- pect paid to his personal merits. Soon after his elevation his episcopal zeal was called into action against the Manichseans, who, fleeing from those pro- vinces in Africa which were at that time ravaged by the Vandals, repaired to Home in great numbers, and soon infected many with their strange doc- trine, and corrupted others with their more strange jiractices. And it is. worthy of remark, that in opposing their idolatrous worship of the sun as the throne of God's power, and the moon as the seat of his wisdom, Leo was led to aim at suppressing the custom that had long obtained among the Christians, of turning to the east when they prayed. He alleged two rea- sons why the custom should be suppressed, and both deserving of particular notice : the first, because men may easily pass from worshipping God in the sun, to worship the sun itself ; for he supposes some, who in his time used to kneel down to the sun, to have paid that respect, not to the sun, but to God in the brightest work of his hands. The second reason he alleged is, because it is a wicked profanation of the worship of the true God to use the same ceremonies in worshipping him, that are used by the Pagans, when they worship their idols. 13y the first of these reasons, as Bower in his life of lieo, has justly observed, images ought to be banished from all places of worship, at least for the sake of the gross and ignorant vulgar, who may easily, and commonly do, pass from the worshipping of God, or our Sa- viour, in an image or slatue, to worship the image or statue itself; and it may safely be said, that among the Roman Catholics there is scarce one in a thousand, who does not immediately address in his j)rayers the image itself, which is rank idolatry. By lieo's second reason, the far greater part of the ceremonies used at present by the Church of Rome, are evidently condemn- ed, as a wicked profanation of the worship of the true God ; since most of them have been borrowed of the Pagans, as is notorious, and has been de- monstrated by Dr, JNIiddleton, in his " Exact ConformUy hetu'cen Popery and Paganism,^^ and more recently in Gray's " Connection of Sacred and Classical Literature." By Leo's exertions some of the Manichaeans abjured their er- rors, and having first performed the due penance, were received by him into the church. Against those who continued obstinate the imperial laws were put into execution, and they were condemned to perpetual banishment. They deserved, says Leo, a more severe punishment; but to punish them more severely was repugnant to the spirit of the Churcli, and to that lenity 282 AN EXPOSITION OF ST. I'AUL's Cluip. i. 3. Lastly, the intention of the person making satisfac- tion is required, where the sufficiency or satisfaction of one is to be applied to the remission of another: but it can never be shewn, that either Peter, or Paul, or any other saint suffered with the intention of cur receiving remission of our sins (as to punishment) by their sufferings. There- fore the third proposition, which supposes a store of satis- factions of the saints transferable to us, falls to the ground. Argum. 4. If there were a store of merits and sufferings in the Church, (which, as to the merits and sufferings of Christ, is most true, for in Christ there are all treasures) yet in which she places her chief glory, abhorring to shed the blood even uf the most detestable heretics. How different the spirit of that church is now (remarks the Biographer of Leo, from whom we here borrow), those too ■well know who have ever had the misfortune to be any ways concerned with that tribunal, of all that ever was heard of, the most cruel and sanguinary — the Tribunal of the Inquisition. And, we may remark, what dift'erent doc- trines appear to have been inculcated, as well as different conduct practised in the church of Home in Leo's time, to vvhat has been since taught and enforced by the Papal See ! At the fourth General Council at Chalcedon, in 451, assembled to condemn the heresy of Eutyches, who, virtually at least, denied the human nature of Christ, the Legate of Leo delivered a letter from him, in which he defended the Scriptural doctrine on the sub- ject, witli a perspicuity so extraordinary at that period, that his Epistle was received as a rule of faith, was called emphatically the Columna Orthodoxcc Fldei, and constantly read, during Advent, in the Western churches. Leo suppressed the custom of publicly confessing private sins, but recommended auricular Confession, which had been abolished, about 70 years before, by Nectarius, at Constantinople ; and which has since been magnified into a Sacrament. But Leo's most material achievement was the sto]i which his personal interference put to the ravages of Attila in Ital}', whom he per- suaded, when at the very gates of Kome, to withdraw his forces. With Genseric he was afterwards, in 455, scarcely less successful ; as, although he could not prevent that barbarian from taking and plundering Rome, he yet so far prevailed as to divert him from his design of burning it. Du Pin, who seldom loses an o])portunity of striking at the arrogance and })re- sumption of the head of his own church, observes, " The church of Home never had more true grandeur and less pride than in this Pope's time. The Bishop of Rome was never more honoured, more considerable, and more respected than in this Pontiff; and 3'et never carried himself with more hu- mility, wisdom, sweetness, and charity." He died in 401, having occupied the papal Chair 21 years: His works, which consist of Sermons and Let- ters, were published by Father Qucsnel, in two vols, folio, in I700. Ver. 24. epistle to the colossians. 283 it is no jDrivilege of the Pope to distribute and dispense this treasure, by his bulls, to individuals expressly named : and that for the following reasons : — 1. The blood, and the passion of Christ, and the store of his merits, is applied to particular persons by the sole operation of the Holy Spirit producing faith, and by the internal operation of faith laying hold on Christ; but no papal bulls produce faith, nor stir up a man to apprehend its object; therefore they apply neither the blood nor the merits of Christ to men, nor are of any service in the re- mission of sins. The Pope, then, can do no more for the remission of sins than any other priest : but what is the duty of ministers Paul teaches in 2 Cor. v. 19, God teas in Christ reconciling the world unto himself, and hath committed unto us the word of reconciliation. He did not grant thfe power of remitting the punishment of men by bulls even to the Apostles themselves; but he commanded them, by the word and preaching the Gospel, to encourage men to seek for reconciliation and remission in Christ. Indul- gences can be of no use to unbelievers, and to believers they are unnecessary ; because their faith applies the me- rits and sufferings of Christ to their souls. 2. The dispensing of Christ's blood, and the actual ap- plication of his saving merits to a particular person, is en- trusted to no man who does not know the person to whom those spiritual benefits are to be imparted; but neither the Pope, nor indeed any other mortal knows this ; for God alone knows who are his : therefore God alone bestows in- dulgences by the application and acceptance of the suffer- ings of Christ. 3. Real repentance and true contrition of heart, in con- junction with true faith, is more effectual with God in ob- taining perfect remission, than any papal indulgence can be; for God himself is far more bountiful than any Roman Pontiff: but, if we believe the Papists themselves, neither the ordinary penitence of the faithful can obtain, nor is the benevolence of God wont to grant, any other forgiveness than from guilt only : it is not, therefore, very likely, that the Pope by virtue of his indulgences should be able to absolve a man forthwith from the penalty. 284 AN EXPOSITION OF ST. PAUL's CIlOp. i. 4. Whatever a limited agent does, if lie exceeds the bounds of his comniission, goes for nothing: but the Pope, in pretending to remit by his bulls, those temporal punish- ments which divine justice requires them to endure, ex- ceeds the bounds of his commission ; for God never dele- gated such authority to him. Punishments of his own imposing for discipline's sake, he may relax ; but those which the Divine justice has determined to exact, he can- not. 5. The Pope cannot de facto absolve any man from those penal chastisements which God is pleased, not un- commonly to inflict, after true repentance ; again, there- fore, he boasts falsely of his power by bulls to free men from the temporal punishment of their sins. For when God has determined to chasten any man by disease of body, death of children, or loss of property, no plenary indulgence of the Pope can deliver him at all from these temporal afflictions. 6. The remission of sins is fully set forth in Holy Scrip- ture ; but this remission by means of indulgences is (as the Papists confess) authorised neither by the Scriptures or the ancient Fathers, but has been brought into repute merely by the act of the Roman Pontiff's. The Scripture does not speak expressly of indulgences, says Durandus, lib. 4. disp. 20. qu. 3, 7ior do the holy Fathers say a word about them. Silvester Prierias,* the master of the sacred palace • Silvester Prierias ; so called from his birth-jilace, Prierio, a village ui Montserrat: but his proper name was IMazolini (vide Biogi-aphie Univer- selle, torn, xxviii. p. 30). He was a Dominican Monk, who flourished at the beginning of the 16th century. The date of his birth has not been as- certained ; but it is known that he embraced the Monastic life while very young. He studied theology, civil and canon law, and geometry; and, for some time, was a Professor at Bologna. Called to Rome to teach theology, he was soon after nominated INIaster of the Sacred Palace. He was one of the earliest writers against Luther ; but, notwithstanding the lavish com- mendation bestowed upon his labours by most Italian Biographers, he was not equal to contend with the great Beformer, and Leo X. prohibited Ma- zolini from continuing to write on the points under discussion ; a principle upon which the Roman See has often found it convenient to rest, in order to avoid the bringing out of the whole truth. He, however, nominated liim one of Luther's judges ; an inconsistency which was severely and justly Ver. 24. epistle to the colossians. 285 (as they call it), says, the system of indulgences is no where setjoj'th in Scripture. And further, neither Gratian* him- self, nor the master of the sentences, makes any mention of these empty bulls of the Horaan Pontiffs. Lastly, the Schoolmen themselves cannot agree as to the intrinsic value of indulgences ; wherefore almost all of them advise those who have procured them, to fulfil all the prescribed penances notwithstanding ! And they further- more add, that to render them effectual there must be a reprehended by the Protestant writers. , The lime and i)lace of Mazolini's death are equally unknown ; but it is asserted his morals were very relaxed. He was the author of 47 works in Latin, or in Italian, on theology, philo- sophy, and mathematics: these have long since fallen into oblivion. One of the most popular (for it passed through several editions in the 16th cen- tury) was his Summa Silvestrina, seu Sunima de Peccatis aut Casuum Con-' scientise, vel Summa Summarum : Bologna, il515, 2 vols. 4to. This, most probably, is the work cited by Davenant. With respect to the admission made by the author as adduced above, Craig, in his " Refutation of Po- pery," has given it with an amplitude which the Translator cannot withhold from his Readers. He introduces it thus : " Sylvester Prierias, in his con- troversy with Luther, says. That indulgences have not been made known to us by the authority of the Scripture, but by the authority of the Roman Church, and of the Roman Pontiffs, which is greater. Indulgentiae auc- toritate Romanse Ecclesiae, Romanorumque Pontificum quae est major. Thereby constituting the authority of the Pope superior to that of revealed Scripture. As his partisans have elevated his personal authority in the Church, far above the authority of revealed Scripture, this has a direct ten- dency to render Christianity, like Mahometanism, a system of human in- stitution— an invention of man." — Our Expositor might have added farther, in confirmation of the position in his last Section, an admission of Aquinas, Sum. part. 1. Qu. 1. art. 8 et 10, " Our faith is founded upon revelations made by prophets and apostles. The church has instituted nothing except such things as are not essentially necessary to salvation." * Gratian : — a Benedictine Monk of Bononia, in Italy, of the 12th cen- tury, was a native of Chiusi, and was the author of the first portion of the " Decretals," or " Concordantia discordantium Canonum ;" in which he attempts to reconcile those Canons which seem to contradict each other. One mode of doing this was by maintaining the dogma of Infallibility. The following is his doctrine on the subject. Cap. 6. dist. 40, " Si papa infinitas animas secum in infernum troherit, tamen nemo dedit ei dicere, quid facis ? Though the Pope should draw with him innumerable souls to hell, yet no man ought to say to him. What doest thou ?" Gratian was, however, guilty of some errors, which Anthony Augustine endeavoured to correct in his work entitled " De emendatione Gratian." Gratian's Decretal forms the first part of tlie Canon law. 286 AN EXPOSITION OF ST. PAUL's ChciJ). i. reasonable cause for them : but if they applied to men the merits of Christ, they would procure remission of sins, let the cause of their being granted be ever so trifling. Vid. Gerson, par. 2. tract, de indul. But now let us meet the arguments of our adversaries. And here they discover a singular hardihood ; for though they themselves acknowledge that indulgences cannot be proved from Scripture, yet do they endeavour to wrest many parts of Scripture to this purpose. As for instance, 1 . / will give unto thee the keys of the kingdom of hea- ven ; and whatsoever thou shalt hind on earth shall he bound in heaven, and whatsoever thou shalt loose on earth shall be loosed inheaven, Matth. xvi 19. What was given to Peter was given to the Pope ; and from this passage it is evident, that ample powers of absolving, as well from the guilt as the punishment, were given to Peter : Therefore, &,c. Cajetan. opusc. tract. 8. 1 answer. This power of absolution, if we speak of a man's own conscience, is exercised by ministers, not in dealing out indulgences, but in the preaching of the Gos- pel ; and that not authoritatively, but declaralively ; which, indeed, the Papists themselves are forced to confess : for they acknowledge that when a man is truly contrite and penitent, his sins are forgiven him, before the form of ab- solution has been administered. 2. For what I my self forgive, if I have forgiven any thing, for your sakes forgave lit in the person of Christ, 2 Cor. ii. 10. From which passage Aquinas argues thus : / have for- given, in the person of Christ, signifies the same as if Christ had forgiven. But Christ is able to remit the punishment due to sin, independently of any satisfaction of our own by indulgence : therefore, Paul could, and therefore, also, the Pope can, whose authority in the Church is not a whit less than Paul's was. Aquin. Suppl.3. part. q. 25. art. 1. I answer. The Apostle is here speaking of a certain Co- rinthian who had committed incest; and he exhorts the Corinthians, who had referred the case to him, to receive him back again into the Church, though he had been ex- communicated, because he had professed sincere repen- Ver.24. epistle to the colossians. 287 tance ; and he encourages them to do so by his own exam- ple. But Aquinas here seems to imagine that certain pe- nances had been im|Dosed upon this incestuous person for the satisfaction of divine justice, which Paul by his autho- rity had relaxed ; which is altogether foreign to the plain sense of the passage. 3. lam a partaker of a/l them that fear thee, Ps. cxix. 63. Therefore satisfactory works done by one may be transferred to others for the remission of sins, Thom. 3. in suppl. qusest. 71. art. \. I answer. The prophet is here saying nothing more, than that he endeavours to separate himself from the ungodly, and to associate with the godly and faithful : nor did the communication of works of satisfaction enter his mind. — The Schoolmen are in the habit of bringing many other arguments of this sort to confirm this doctrine of indul- gences, and of transferring satisfactions from one to ano- ther ; but they are adapted so ridiculously to this purpose, that they are not worth the trouble of refutation. Passing over their testimonies, therefore, let us come to their argu- ments. 1. The common blessings of the Church are at the dis- posal of the head of the Church : but the store of merits of Christ and the saints are the common blessings of the Church, and the Pope of Rome is the head of the Church ; therefore, he may dispense those blessings by his indul- gences. I answer, We admit that the spiritual blessings of the Church are dispensable by the ministers of the Church ; but not in any way they please. Therefore they are said to dispense these common blessings by preaching, and by ad- ministering the sacraments; but not by the sale of indul- gences. As to the store, or treasure spoken of, we answer, that it consists of the sufferings of Christ alone, and not in the smallest degree of the sufferings of the saints. And as to the Pope, he neither is head of the Church, nor, if he were, can he, by any vested right, dispose of this store or treasure. For what Cajetan here says is very true. The store of the merits of Christ cannot be interfered with by 288 AN EXPOSITION OF ST. PAUL's Chup. \. the Pope, unless to be dispensed in a lawful manner. Cajet. de Indulg. tract. 9. qusest. 1. But the dealing them out by bul]s is no lawful act, because it is not built upon the com- mand of the Supreme Lord, who directed his Apostles to dispense the merits of Christ to the faithful by preaching the word and administering the sacraments, &c. 2. They who are reconciled to God remain still, after the remission of their guilt, bound to make satisfaction for the remission of the temporal punishment they have de- served ; and this we see proved by many convincing exam- ples in the Scriptures. God forgave David the crimes of adultery and homicide, yet he adds, Because thou hast given much occasion for the enemies of the Lord to blaspheme, there- fore the child shall siirely die, 2 Kings xii. 14, So in Numb, xiv. I have pardoned the sin of the people : nevertheless not one of them shall see the promised laud. So again, after God had forgiven David the sin of numbering the people, he never- theless punished him by sending a pestilence to lay waste the kingdom. From this sort of expressions the Papists conclude that the divine justice exacts satisfaction from us for the ends of punishment, after the forgiveness of the guilt itself; and then they add of themselves, that this satisfaction may be fully made, not only by our own suf- ferings and merits, but by those which are dealt out at the Pope's pleasure, from the common treasury. In answer to all this ; I admit that the faithful do expe- rience much chastisement at the hand of God, after he has forgiven their guilt; but I deny that the intention of these chastisements is to satisfy divine justice. Although God absolves all true penitents from all satisfaction by punish- ment, for the sake of Christ's death, yet he does not ex- cuse them from all salutary and chastening visitations. There is then a fallacy in the consequence, when the Papists draw this inference — The faithful, after their sins are for- given them, endure temporal punishments ; therefore they endure them to satisfy the wrath of God. Another end, therefore, being assigned, this sophism is solved. Augus- tine specifies three purposes, viz. The exhibition of the misery due to sin, the amendnie/it of our sinful lives, and the necessari^ Ver.24. epistle to the colossians. 28D trial of our patience ; Tractat. in Joan. 124. But now what the Papists have been pleased to set forth in addition, viz. that men may by indulgences be absolved from these tem^ poral punishments, which otherwise, by every rule of di- vine justice, they ought to have been subjected to, is very plainly refuted from the above cited passages. For the Pontiff, by all the powers of his bulls, can neither defend the true penitent from the death of children, nor from a general pestilence, nor inflict any other chastisement than such as is according to the good pleasure of God. 3. From that communion of saints, which is an article of our Creed, they argue, that the satisfactory works of the saints which were not immediately wanting for their own individual expiation, are laid up in store for the public benefit, and from thence may be dispensed by the Pope, who is a{j|iointed treasurer of this fund. I answer, They assume two false hypotheses ; one, of the superabundance of the merits and sufferings of the saints ; the other, of the power of the Pope; both of which we have already refuted. As to the foregoing inference from the communion of saints, we assert, that this com- munion consists in our participation of one God, one Christ, one baptism, one spiritual life, and, finally, of the same mystical union with one Head, and with each other; and not in the communication of satisfactions. And the reason is evident, because to make satisfaction for another, and to liberate him from the punishment which divine jus- tice requires, is a work of mediation, not of simple love. The offices of charity are indeed common amongst all the members of the same body ; the offices of a Mediator can be performed by no one member to another, but proceed from the Head alone to all the other parts ; for he alone is the Mediator between God "and men. In the last place, to return from our digression, from this passage of Paul which we are now considering, and which was the occasion of my discussing this controversy, Ca- jetan argues as follows ; Holy men suffered with the very view and intention of making satisfaction thereby for VOL. I. u 290 AN EXPOSITION OF ST. paul's Chap. '\. others ; for Paul expressly says, that he was^////?g up that ivhich remained of the sufferings of Christ, for his body's sake which is the Church. And the Rhemish doctors infer from it that the penal works of one member do make satisfaction for others. I answer, Paul's real meaning we have already explained, viz. that he bore his many afflictions for the Church, not to expiate sins, but for its edification and confirmation in the doctrine of the Gospel. When, therefore, they argue that from the circumstance of Paul having suifered many afflic- tions for the Church, he did so to make satisfaction to God for the Church, their argument is absurd ; for we have assigned other causes for it. But we will confirm this our interpretation by the testimony of Anselm, and then conclude. I Jill up, says he, those things tvhich are want- ing. But to ivhom (or where) are they wanting? In my body. For in the body of Christ, to which the Virgin gave birth, no suffering ivas tvanting ; but in my body a part of his sufferings yet remain, which I endure daily in behalf of his universal body, which is the Church. For if I ceased to teach the faithful, I should not sustain these sufferi?igs from those who are without faith : but inasmuch as I am ahvays endeavouring to beneff the Church, I am always forced to endure afflictions. Such is Anselm's interpretation.* From which it appears " Anselm; Archbishop of Canterbury in the eleventh century, who, though distinguished for his anxiety to uphold the power of the Roman Pontiff, deserves to be remembered as a learned and devotional writer, and as one of the principal revivers of literature after the prevalence of pro- found ignorance for three centuries. He was a native of Piedmont, first Prior and then Abbot of Bee, in Normandy. Invited over to England by Hugh, Earl of Chester, he was made Archbishop of Canterbury in 1092, but soon manifested his high Church predilections by refusing to consecrate bishops invested by the king, denying it to be the king's prerogative. His obstinacy on this and many such points, has laid his memory under much obloquy; as he was thereby engaged in perpetual broils withWilliam Rufus and Henry II. respecting the affairs of the Church ; and much of his time was spent in travelling backwards and forwards between England and Rome, to obtain the advice and direction of the Pope. He died in 1109, aged 7G. His works, with all his faults, bear certain testimony that his piety was sin- cere and fervent. Ver. 25. EPISTLE TO THE COLOSSIANS. 291 that Paul suffered those afflictions for the Church, that he might thereby continually instruct the Church, not that he might make satisfaction for the sins of its faithful members. But' let us leave these Papists to their dreams about hu- man merits, and their delusions of Papal indulgences, and return to the explanation of the context.* Verse 25. Of which Church / am made a miiiislcr according to the dispensation of God tvhich is given to me J or you to ful- fil the word of God. This verse is a continuation of the foregoing one, in which the Apostle professed the state of mind in which he endured the afflictions laid on him for preaching the Gos- " The Translator cannot refrain from adding, in this place, a few remarks to what were made at page 285, on Indulgences. The subject is the finest of all those connected with the system, for illustrating one regular Canon in the logic of Romanism — that of assuming that the same word signifies the same thing in the primitive, and in the modern papal use of it; or, in the present instance, that the relaxation of canonical penance, as existing to the third century and onwards, is the same thing as — a treasury of merits con- tributed by the Redeemer and the saints, and at the disposal of the Pope the release of human souls a poena et culpa — the remission of sins, full, fuller, and fullest — pardons, in particular, for tens, hundreds, and thou- sands of years — all of them facts, not denied, but explained away, by Roman- ists who know their own religion, and who have some conscience remaining. Proof enough is in readiness to be produced for all these points ; and of the millenary pardons, the brass tablet in the Chapel of St. Michael, JNIaccles- field, is an existing testimony. But perhaps the most satisfactory is de- rived from the unwilling admission of R. Challoner, Bp. of Debra, and V. A. in his " Catholic Christian instructed,'''' &c. 1788. At page 117, he writes of these elongated Indulgences, " And thus, if it be true that there ever were any Grants of Indulgences oi & thousand years, or more, they are to be understood with relation to the punishment corresponding to the sins, which, according to the Penitential Canons, would have required a thousand or more years of penance" — " as by their sins they (the sinners) had incur- red a Debt of Punishment proportionate to so long a time of Penance, these Indulgences of so many years, if ever granted (which some call in question) u 2 292 AN EXPOSITION OF ST. paul's iliap.i. pel ; viz. that it was composed and cheerful ; and for which he assigned two reasons. The former derived from his con- formity with Christ; I fill vp in my hody that which remains of the sufferings of Christ ; i. e. by suffering I am made like unto Christ : therefore / rejoice in those things which I s?(ff^er. The other reason is derived from the benefits accruing to the Church by his sufferings, I endure afflictions Jor his body the Church ; therefore I must and will rejoice in these my sufferings. Now in this verse 25, he adds a third reason why he should be so ready and willing to bear any thing- whatever for the Church ; and it is derived from the nature of his office, / am made a minister of the Church by God's ordinance; therefore, so long as I can be of use to the Church, I ought to rejoice in my afflictions. In explanation of this verse there, are four points to be considered : 1. The office itself to which Paul was appointed, de- scribed in these words, of which I am made a minister. 2. Who assigned this office to him; viz. God himself : he was appointed, xara tvv oikovoimiolv 0£8~, according to the dis- pensation or arrangement of God. 3. Those whom this office of Paul regarded ; viz. the Gentiles, and amongst them the Colossians ; it is given to me for you, &c. 4. What was the scope and purpose of this appoint- ment, viz to fulfil the word of God. Of which Church 1 am made a minister.'] Minister, or ^loiKovog, is sometimes a general term, designating any per- son discharging any office ; sometimes a particular one, restricted to those who had the care of the revenue of the Church and of the poor committed to them ; such were those seven who were set over that business. Acts vi. 3. were designed to release them from this Debt." — Nothing but conviction of the fact, which it is puerile to dissemble, could have wrung this unwilling testimony from so bigotted a writer. And it may be inferred from his own statement, and on his own principles, that if no such Indulgences had ex- isted hitherto, it is high time they were established, particularly in hereti- cal England. Vei-. 25. EPISTLE TO THE COLOSSIANS. 293 In this verse it is used in that more extensive significa- tion ; yet so as not to express any thing less dignified than the Apostolic ministry : for the office committed to Paul was the apostleship, as appears from the words. For he does not say that he is made a minister of this or that par- ticular Church, but of the Church universal, namely of that which in tlie foregoing verse he had called the body of Christ. Now from this mention of his office, and this title of minister which Paul assumes, let us deduce a few obser- vations. 1. The circumstance that Paul, who was constitu- ted an Apostle, should speak of himself as a Minister of the Church, is an excitement to those who have obtained the higher situations in the Church, to activity ; and ad- monishes them to think more of their duties than their ho- nour; and of the task imposed upon them, rather than the dignity attached to it. We, alas ! on the contrary, are more wil/ing to be called pastors, than studious to be such : we avoid the labours of our office, hut are eager to obtain its ho- nours, as Prosper lamented of old, De vit. contemp. lib. i. ■cap. 21. But we should always recollect, that the very terra minister, is rather a title of labour than of dignity. 2. We also infer hence, that those who have the supe- riority in the Church, have but a ministry, and not an ab- solute dominion. I am made a minister of the Church, says the Apostle, not, a lord. Ministers should not, like earthly potentates, lord it, either over the persons or the consciences of Christians. This Peter forbids in 1 Epis. V. 2, 3, Feed the flock of God which is among you, not as being iords of the heritage, but being examples to the flock. And Paul expresses his aversion to it, 2 Cor. i. 24, Not that loe have dominion over your faith, but are helpers, &c. The Ro- man Pontiff, therefore, who makes himself, not the minis- ier, but the lord and God of the Church, is no successor either of Paul or of Peter. For, he desires to rule, at least by an indirect dominion, over both the persons and pro- perty of all Christians, and even of kings themselves ; and by a direct dominion over their faith and consciences, as far as he imagines that he is constituted a spiritual monarch. 294 AN EXPOSITION OF ST. PAUL's Cliup. i. Hence came those extravagances of the Paj)ists, that the Pope is superior to all councils ; that the Pope is infallible in matters of faith ; that those who do not submit to the Roman Pontiff are not in a state of salvation ; that all in- terpretation of Scripture is to be derived from the reposi- tory of his breast ; with many other absurdities of this na- ture. From all which it is clear that he claims not for him- self the pastoral office in the Church, but assumes kingli/ dominion. 3. Inasmuch as Paul assigned the ministerial office laid upon him, as a reason why he ought to rejoice in his afflic- tions ; he wished to impress upon all ministers of the Gos- pel, that nothing can be more joyous, or truly honourable, than unjust persecution, whilst they are discharging, and because they do discharge the duties of their calling. For as wounds, and even death itself, are glorious to a soldier in defence of the post in which his commanding officer has stationed him ; so is it the glory of a minister, to suffer afflictions, nay even death itself, in the discharge of that ministry which Christ has committed to him. But here we must always remember that consolation at- tends upon those afflictions, of which we may say with Paul, 1 suffer these things for the Church, and because I am a minister of the Church. But it is a very different thing indeed, when a man must confess, I suffer these things from the Church, and because I am a disturber of the Church. Let none of you suffer... as an evil-doer, or as a busy body in other men's matters : but if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this belialf, 1 Pet. iv. 15, 16. And thus far as to the office itself: It next follows as to the Author of the office. According to the dispensation of God.] The Apostle shews in these words the authority by which he was made a mi- nister of the Church, viz. by the ordinance of God himself. In this place, then, by the words, the dispensation of God, he understands a lawful and defined power given to him by God for dispensing and administering the spiritual things ])ertaining to the Church. For the Church is the household of God ; nor has any person a right to interfere in it in any Ver.25. epistle to the colossians. 295 way; but all things are to be done according to t/ie arrange- ment of God himself. So the Apostle observes to the He- brews, V. 4, Xo man taketh this honour unio himself', but he that is'called of God, as was Aaron. We learn, therefore, from this word oiKovofxiai, that the Church is like a family; that God is the master of this family ; that the apostles, the bishops, the presbyters, and deacons are the servants and ministers of God in carrying on the business of the family. Hence observe, 1. Since the Church is the household of God, no one ought to exercise any function in it but by the legitimate calling of God himself. Now a legitimate calling is either extraordinary, such as that of the Apostles was formerly.; or ordinary, such as that of bishops and ministers is now; and this ordinary calling ought to be given, under some visible sign, by those who have ecclesiastical and rightful jurisdiction, that it may be known to the Church : which is observed by all Churches in the ordination of ministers. They who receive orders in this manner have a right to af- firm, that they are made ministers according to the dispensa- tion of God. They who have not received this ordination are but intruders into the concerns of another man's family without either the appointment or the approbation of the master. 2. Since ministers are appointed in the Church accord- ing to the dispensation of God, we are to understand, that what they both teach and do is not valid from their sole command and mere arbitrary authority, but by the dele- gated authority and approbation of the supreme Lord, i. e. of God himself. For that which a minister does contrary to the will of the Lord, can never stand good ; for he is bound to dispense such things, and in such a manner as the Lord hath directed. 3. Since in every arrangement and the management of any family, it is requisite there should be order, not only with respect to the service itself, but also with respect to the servants themselves, if they are numerous; it is evident that those are disturbers of the Church of God, and de- 296 AN EXPOSITION OF ST. PAULS Chap. i. range this economy who endeavour to introduce equality of ministers into the Church. For order, according to the cor- rect definition of the Schoolmen, is the distribution oj" simi- lar and dissimilar things, assigning to each its proper place ; and wherever there is a plurality without order, confusion immediately arises. Now, according to this arrangement and economy of God, one is appointed a bishop, others are ordained priests, others deacons ; nor ought those who are placed in inferior situations to assume those functions which belong to their superiors. For the Lord himself of the idimWy gave some Apostles; and some Evangelists; and others Pastors and teachers, Ephes. iv. 11 ; and in place of those, it was his will that ministers should be substituted for ever, distinct in their ])roper orders. 4. Since God has shewn such care in regulating the administration of the Church, it is the duty of each indi- vidual in it, both to know and to do what belongs to his department, by virtue of this divine arrangement. For, as Durandus rightly observes. Lib. 2. disp. 9. quaast. 1, With- out order, action is presumption ; without action, order is 7ieg- ligence ; but wi/hout knowledge, both action is dangerous and order useless. Hence also that saying of the Saviour, Matt, xxiv. 45, Who then is that faithful and ivise servant, whom his Lord hath made ruler over his household, &c. This dispen- sation of God committed to his ministers, requires both faithfulness to will, and wisdom and knowledge to perform, the duties assigned to them in this economy o{ God. And thus far concerning this ministry, and the Author and Ordainer of it, viz. God himself. Which is given to me for you.'] Now, in the third place, we must explain to whom this ministry, or dispensation, which was delegated to Paul by God himself, had relation. It is given to me, he says, for, or on account of you ; i. e. you Gentiles; amongst whom the Colossians are included. The Apostle seems desirous of shewing, that he taught them in his own right, as a part of the Gentile Church, which was particularly entrusted to him. That this ministry of in- structing the Gentiles was indeed entrusted to Paul, is evi- dent from many passages of Scripture : As Acts xxii. 21, Ver.25. epistle to the colossians. 297 Depart, fur I loUl send thee far hence unto the Gentiles. And Rom. i. 5, We have received the Apostleship for obedience to the faith among all nations. Whence he says, 1 Tim. ii. 7, that he is ordained a preacher, and an Apostle, and a teacher of the Gentiles. But here it may be questioned how this dispensation of God can be said to be given to Paul towards or for the Gentiles, and not for the Jews also, and so not for all man- kind ; since the Apostolic office includes plenary and uni- versal power, unbounded and unlimited. For this is as- signed by express commands to the Apostles, Teach all nations ; Preach the Gospel to every creature. This is re- solved as follows : The Apostles were not confined by virtue of their Apos- tolic vocation to particular districts or nations; but as it was very inconvenient for the same men to traverse all countries; one undertook the management of this, and another of that province, either by Divine intimation, or by a private arrangement among themselves. Thus, in the Epistle to the Galatians, ii. 7, the Gospel of the uncircumci- sion is said to have been cornmitted to Pauly the Gospel of the circumcision to Peter ; because Paul was employed in de- claring the Gospel to the Gentiles, Peter to the Jews ; and that by a certain special appropriation from God. But here it is necessary also to add, that this appropria- tion, as we call it, did not at all diminish the Apostle's au- thority, or prevent Paul's preaching to the Jews, or Peter to the Gentiles, if occasion should offer itself. Of Paul, indeed, it is expressly said, that he was a chosen vessel to bear the name of God before the Gentiles and the children of Israel; and he taught the Hebrews by an Epistle, as is commonly held.* Nor is there any doubt but that Peter, both at Antioch and in other places, instructed not only the Jews, but also the Gentiles in the doctrine of the Gos- pel. The general Apostolical power, therefore, respected all nations alike, but the convenience of the Church re- * Alluding to doubts which some entertain about the genuineness of tiiis Epistle. 298 AN EXPOSITION OF ST, paul's Chap. i. quired that particular persons should be assigned to cerhiiii provinces. And here let us observe how useful and even necessary is this institution of the Church, that certain ministers be attached to certain places and congregations. For if it pleased God that the Apostles, who, by virtue of their calling, might exercise their pastoral charge equally over the whole world, should nevertheless be especially set over certain particular provinces ; how much more proper is it for those pastors who have not the calling which the Apos- tle had, to be destined to particular churches marked out for them, that they may be able to say, in superintending that flock, a dispoisation is given to me for you ? Those, therefore, who would encourage a vagrant and itinerant ministry, in direct opposition to the canons of the ancient Church, which have decreed that no man shall be ordained without a specific title, outrage all reason. Let every man, therefore, understand towards whom a dispen- sation of the Gospel is given to him, that he may be able to attend to thatjiock over which the Holy Ghost has made him an overseer, as we read in Acts xx. 28. And thus much as to the object of the Apostolic ministry. To fulfil the ivord of God.] In these words the Apostle states the end or design which God intended in assigning to him this dispensation of the Gospel towards the Gen- tiles. But these words are explained by interpreters in two ways. Some say, that to fulfil the speech, or the word of God, means, fully to expound the whole doctrinal system of salvation, and to promote it to the last moment of life. As if the Apostle had said, / must not be deterred either by afflictions, or bonds, or even death itself, from preaching the Gospel ; for God hath laid on me this charge of the Gospel for the very purpose of my striving unto death in defence of it. If we adopt this meaning, there are two things to be learnt from it : J. That a minister is bound not to preach the word vaguely, but TrT^npcoaai tov hoyov, fully to explain and to teach every thing that concerns the salvation of his flock. 2. That to preach the whole counsel of God is not suf- Ver. 26. epistle to the colossians. 299 ficient, without our persevering in the discharge of this duty even to the end. Many are fervent and constant in their preaching at the beginning of their ministry, but af- terwards grow cold and self-indulgent ; but this is not to fulfil, but only to begin th(! preaching of the word. Others explain to fulfil the word of God, to mean the completing those promises concerning Christ and the call- ing of the Gentiles which the ancient prophets had fore- told. As if the Apostle had said, God has made me an Apostle to you Gentiles, that he might fulfil what he had promised by the prophets, to wit, the offer of salvation by Christ. Such was that word of God, Isa. ix. 2, The people who tvalked i/t darkness have seen a great light ; upon them that dwell ill the land of the shadoio of death, hath the light shined. And of the same nature is that passage in Zech. ii. 11, Many nations shall bejoi/ied unto the Lord, and shall he my people ; and I ivill dwell in the midst of thee. To make good this word of God, a dispensation of the Gospel was given unto Paul for the Gentiles. If we follow this interpreta- tion, we are thence enjoined, that as God, by calling us Gentiles to the knowledge of the Gospel, hath fulfilled his part; so we, in return, are bound to make good our part by believing, by obeying, and by walking in the light of the Gospel. Verses 20, 27. Even the mystery ivhich hath been hid from ages and gene- rations, but now is made manifest to his saints ; To whom God tvould make known what is the riches of the glory of this mystery amongst the Gentiles, which is Christ, in you the hope of glory. These verses have the same end in view as the foregoing, viz. to confirm the Colossians in the doctrine of the Gos- pel; and this the Apostle executes by highly extolling its dignity. In the former of them he magnifies it, and at the •300 AN Exi'OSiTiON OF ST. paul's Chop. i. same time excites them to embrace it, by two considera- tions : 1. By its antiquity and rarity; the iiii/ntery hidden from agci a)td generations. 2. By its manifestation and the present opportunity ; but noiu is made manifest. Sec. In the latter verse he accomplishes two objects. He shews the cause of this manifestation, viz. the ivill of God. Then he explains more fully what was manifested : first ge- nerally; the riches of this glorious mystery: then he explains particularly, what are those riches, or, as it is in the Greek, Tig 0 TTXouTog rou (xu^Tvpiov rovTou ; ivhat is the riches of this mys- tery, viz. Christ himself dwelling in us by faith ; for thus he becomes to us the hope of glory. Let us begin, then, with the former verse. Evett the mystery which hath been hid from ages and gene- rations.'] Here let us consider, 1. What the Apostle under- stands by a mystery. 2. Where it was hidden. 3. From whom it was hidden. 1. A mystery is a religious secret containing some con- cealed meaning. And a thing is concealed from us, either by the intervention of some other object, or by its positive distance from us. We must moreover know, that the word myatery is sometimes applied, in the Scriptures, to express the summary of our Christian faith in the person, the na- ture, and the offices of Christ; as, for instance, in 1 Tim. iii. 16, Without controversy great is the mystery of godliness. God ivas manifested in thejiesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the tvorld, received up into glory. Sometimes also it is used, by the fi- gure synecdoche, to express a part only of this mystery, viz. the calling of the Gentiles, and their incorporation into the Church without either circumcision or the other works of the law. The Apostle is speaking of this, Ephes. iii. 3, 5, 6, God hath made /cnoivn to me the mystery, which in other ages was not made known to the sons of men ; that the Gentiles should be fellow heirs, and of the same body, andpar- iakers of his promises by the Gospel, In this sense Paul uses the word mystery in the passage before us, viz. for the se- cret counsel of God concerning the salvation of the Gen- tiles by the grace of the Gospel in Cinist : and this is that Ver. 26. epistle to the colossians. 30f mystery for the promulgation of which Paul tuas made a mi- fiister. 2. But where and how was this mystery concerning the salvation of mankind by Christ hidden ? It was hidden, as was slightly touched upon before, in the secret and eternal purpose of God ; for God himself decreed, even from all eternity, to conceal and hide from us this mystery, even until the fulness of the time should come. Therefore was it laid up and removed to a great distance from us. For what can be further removed from human sight, than that which is hid in the secret repository of God's will? Hence it is termed by the Apostle, in Rom.xvi. 25, the mys- tery kept secret since the loorld began. But there was also an interposed veil, as it were, of the legal ceremonies, under which the mystery of future redemption was but darkly intimated even to the Jews themselves. 3. And now, in the third place, if it be enquired from whom was this mystery hidden; we do not hesitate to answer, that the clear knowledge of it was hidden, not only from the Gentiles and the Jews, but even from the angels themselves. As to the Gentiles, who, before the coming of Christ, wei^e sitting in the shadow of death, there is no doubt but that they neither understood nor expected this eternal life, which Christ brought with him for his people. How indeed could they, when the predictions of the Messiah which was to come, were sealed up from them in the sa- cred Scriptures, and these divine oracles themselves regard- ed as the peculiar property of the Jews? David, therefore, says, in Ps. cxlvii. 19, 20, He sheiceth his word unto Jacob, his statutes and his judgments unto Israel: He hath not dealt so with any nation, and as to his judgments they have not known them. From the Gentiles, therefore, was this mys- tery absolutely and totally hidden. With respect to the Jews also, who lived under the Old Testament, this mystery was -partly and comparatively hid- den from them. Partly, because, with the exception of the prophets and a few inspired men, the general mass of the Jews, though they did expect the Messiah, expected him only as coming to themselves ; they never thought of 302 AN EXPOSITION OF ST. paul's Chap. f. his being intended for the Gentiles. The calling of the Gentiles, therefore, was a mystery altogether hidden from the greatest part of the Jews. Then, as to those very pro- phets and more enlightened Jews, to them also this grace of the Gospel was a hidden mystery, speaking compara- tively. For those prophetical revelations were but like a candle shining in a dark place, in comparison of the decla- rations of the Evangelists, which are like the shining of the mid-day sun. They looked to this future calling of the Gentiles, but only, as through the twilight, very indis- tinctly ; we look directly upon it in the clear and open daylight. To this it must be added, that they had only a general notion of the Gentiles receiving some sort of bles- sing in the promised seed, at some future time ; but they had no notion whatever of their being admitted into the covenant of the sons of God in this manner, that is, with- out circumcision, and without any kind of obedience to the Mosaic ritual. And this we are authorised to conclude from the circumstance of the Apostles themselves not im- mediately comprehending this great mystery, even after they had received their commission to preach the Gospel to every creature. For Peter would not have ventured to go in to the uncircumcised, unless God had previously communicated this mystery to him, and given him the knowledge of it by a supernatural revelation. For thus he expresses himself. Acts x. 28, Ye know how it is iinlaurful for a man that is a Jew to go in lo one of another nation ; but God hath shewed me that I should not call any man common or vnclean. In the last place, not even the angels clearly understood this mystery of Gospel grace. For to the principalities and powers in heavenly places, hath been made knoivn by the Church the manifold wisdom of God; according to the eternal purpose which he purposed in Christ Jesus our Lord ; Ephes. iii. 10, 11. This body of the Church, therefore, composed of Jews and Gentiles, of circumcised and uncircumcised, inasmuch as it was a mystery concealed from all eternity in the secret will of God, was to the very angels a new and wonderful thing. Ver. 26. epistle to the colossi a. ns, 303 Observe 1. The doctrine of the Gospel is a sacred mys- tery ; therefore it ought to be received with reverence and purity both of heart and ears. The Gentiles drave all pro- fane and impure persons from their sacred mysteries ; how much more becoming is it that every kind of impurity should be discarded from these saving mysteries? The law commands all men, says Cicero, 2 De legibus, to ap- proach the sacrifices ivith piuity : But the Gospel is, indeed, a sacred secret; therefore, let both the preacher and all his hearers approach it in purity both of mind and body. 2. The Gospel was a mystery concealed from all eter- nity ; therefore it had existed from all eternity ; and, con- sequently, is not a new invention of the Apostles, as the Athenians called it when they took Paul to task for preach- ing it, saying, Acts xvii. 19, 20, May we knotv ivhat this new doctrine whereof thou speakest is ? for thou bringest certain strange things to our ears. The Gospel might indeed sound new in the ears of the Athenians ; in itself, however, it was not new, but eternal : for in religion nothing but what is false is new. Wherefore, in the Apocalypse, xiv. 6, it is called the everlasting Gospel. 3. Since it pleased God that this saving Gospel should be concealed from the whole world for so many ages, the very novelty of its manifestation ought to stimulate us to a serious contemplation of it; for if other jeivels derive their value from their rarity only, as Tertullian observes, surely this jewel of the Gospel, which not a single being had a clear view of during a period of almost four thousand years, is much more valuable. Thus far, then, as to the Gospel having been a hidden mystery from all eternity : now let us discuss its revela- tion and manifestation. But now is made knoivn to his saints.'] Three points may here be remarked upon. 1. Why this mystery was mani- fested. 2. When. 3. To whom. 1. The Apostle says, that this mystery was manifested, not discovered, or brought forth to the light by our labour; to the end that we mioht understand that no human inge- 304 AN EXPOSITION OF ST. paul's Chap. i. nuity was ever able to penetrate or gain access to this mys- tery of human salvation. Unless, therefore, God himself, who at first concealed it, had thought fit spontaneously to reveal it, the whole human race must have lain in endless night ; no man could have known, none would have sought, for the Redeemer of the world. A twofold reason may be assigned for the necessity of this manifestation, arising on the one hand, from the nature of the things revealed, on the other, from the nature of the human understanding. The things revealed, viz. the mys- teries of our salvation in Christ, are supernatural, and de- pendant entirely on the mere will and dispensation of God. As, for instance, the incarnation of God, the atonement made for sin by his death, salvation by grace through faith in this Mediator, are all of a nature that never could have entered into the human mind, unless God himself had ma- nifested his intention of delivering mankind by these means : for they were all dependant on the free will of God, and not upon any connexion of natural causes. Now, as to the human understanding; so entirely is it obscured in the thick darkness of sin, that it is not merely dim-sighted, but totally blind to all spiritual perceptions. The natural man perceiveth not the things of the Spirit of God, 1 Cor. ii. 14. There is, therefore, a necessity of a Divine manifestation. Augustine, Hypog. 3, beautifully remarks. Let no man boast of having engendered faith in his heart by the soundness of his own reasonings ; but let him acknowledge that both before the Law, and under the Law, and since the abr'ogation of the Law, the failh which is in Chiist Jesus is savingly revealed to every man by the illumination of grace, tvhich is from God the Father. For, as Gerson correctly observes, par. 3, The eye of the soul is become turbid through the infection arising from sensuality, through the cloudiness in the animal faculties, and through blindness in the intel/ectual. Therefore, to sum up the whole ; The mystery of the Gos- pel is above nature ; it depends on the eternal and secret counsel of God. The human mind, through sin, is dete- riorated beneath its natural sphere ; its eye is stained. Ver.^d. EPISTLE TO the colossians. 305 overclouded, and totally blinded : Therefore this mystery- could never have been comprehended by us, unless it had been made manifest by God. From this I shall draw only one conclusion : It is the extreme of folly to construct a Christian creed out of philosophical principles ; since the doctrine of sal- vation revealed by the voluntary act of God, could not have been discovered by any acuteness of human intellect. Here, then, the Scholastic doctors, and the Papists who tread in their footsteps, have erred most egregiously, ob- truding many dogmas, derived not from divine r^ation, but from the arguments of blind reason, as articles of the Christian faith. Of this nature are free-will, inherent righteousness, the merits of works, and a great many more, all to be found in the Ethics of the Philosopher; none in the Epistles of Paul. Here, then, that warning of the Apostle, Col. ii. 8, may properly be introduced ; Beware lest any man deceive you through philosophy. For, as Tertul- lian, advers. Marc. lib. 1, truly asserts. All heresies have drawn existence from the brains of Philosophers. Thus much, then, as to the manifestation itself: Now let us proceed to notice the time when it was made. Secondly, the Apostle says, Noio this mystery is made manifest. By using this adverb of time, the Apostle takes occasion to press upon the Corinthians the present oppor- tunity, which he much wished them to seize ; as though he would say, That which was concealed from all the past ages, could neither be known, nor received by them, to their salvation ; but being by the free grace of God, mani- fested and revealed to you, through the Apostles, at the pre- sent time, it both ought, and may be, at the present time, acknowledged and received by you. Observe 1. It is incumbent on all Christians to take advantage of present time and opportunity, according to that exhortation, Heb. iii. 15, To-day, whilst it is called to- day, if ye will hear his voice harden not your hearts. For if we reject the Gospel, the condemnation which awaits us to whom it has been manifested, will be greater than that of VOL. 1. X 306 AN EXPOSITION OF ST. PAUL's Chup. \. those who lived in the past times, and from whom it was concealed. 2. Inasmuch as the Apostle says, it is now made mani- fest, he at once stops the objections of all wlio exclaim that the doctrine of salvation is a difficult and dark doc- trine. Time was when the mystery of the Gospel was hid- den, but now it is plain to be seen, and even courts obser- vation : If our Gospel be hid, it is hid to them that are lust, 2 Cor. iv. 3. We admit, indeed, that certain passages of Scripture are difficult of comprehension ; but whatever is laid down as necessary to salvation, is plainly and clearly revealed by the Apostles to the whole world. So thought all the Fathers, whatever Sophists may prate to the con- trary. We shall select a few testimonies out of many. Clemens Alexandrinus, in Protrept. calls the Scripture, the sun of the soul. J he light, says he, is common to all, and the word is hidden from none. There is no Cimmerius in the word.* Augustine, lib. 2, De doctr. Christ, cap. 9, says. Ever)/ thing which pertains to faith and moral practice, is found in those parts of Scripture ivhich are plainly expressed. Chry- sostom, Hom. 3. De Lazaro, says, The Philosophers wrote icith obscurity ; hnl the Apostles and Prophets, on the contrary, set forth all things openly and clearly, and as general teachers of the world, brought them down to the level of all capacities, that every man might be able to learn for himself ivhat was spoken by merely reading them. To these testimonies of the Fathers we may also add that of Gerson, par. 1 : The literal sense of Scripture expresses plainly enough every thing necessary for salvation. From these extracts, then, we may collect, what enormous guilt the Popish Prelates bring upon them- selves, who, under the lying pretext of obscurity (as if really the mystery of salvation were not laid open) snatch the Evangelical books out of the hands of the people, and thrust their own wild fantasies and traditions into their places. But we assert that the mystery of salvation is now laid open in the doctrine of the Apostles, and that no man * Vide Note p. 92, Ibr Cimmevius. Ver. 26. epistle to the colossians. 307 lias a right either to conceal the Gospel, or to force new mysteries of salvation in its place. To his saints.] The Apostle in these words points out to whom the Gospel was manifested. Now some understand the word sai?its to mean those whom God decreed to be consecrated in Christ Jesus, i. e. the elect. Others restrict its meaninaj to the Apostles, the Evangelists, and such like, gifted with the spirit of pro- phecy ; to whom God directly manifested this mystery, that they might be his Ministers in revealing the same to all the world : They suppose that these are called saints by way of eminence. If we adopt the first sense and interpreta- tion, we must not apply it to every kind of revelation, but only to that which is effectual, and brings salvation home to the hearts of the hearers ; which produces not a mere knowledge of Christ, but, at the same time, a real trust in Christ thus known. For in this way was the Gospel mani- fested to the saints alone, according to the words of Isaiah, liii. 1, Who hath believed our report, and to tchom hath the arm of the Lord been revealed? Which words are accor- dant with that declaration of the Saviour, Matth. xiii. 11, To you it is given to know the mysteries of the kingdom of hea- ven, but to them it is not given. To hear, indeed, is given and granted to all; but to know unto salvation, is given only to the saints and the elect. Hence we may deduce two points of doctrine : 1. It is no disparagement to the dignity or the truth of God, that the numbers of those who really believe, and in their hearts embrace the truth, is small; for though, like seed, it is sown universally, yet it strikes root only in the hearts of the elect, in which the Holy Spirit powerfully operates. For all men have not faith, 2 Thess. iii. 2. But if any man he of God, he heareth God's xvords, John viii. 47; because he himself opens the hearts of the elect, that they give heed to the Gospel, Acts xvi. 14. Gregory says. Unless the Holy Spirit be in the heart of the hearer, useless are the words of the preacher. And in the same strain Augustine remarks. Many hear, but those only are persuaded to whom God speaks iiAcardly. X 2 308 AN EXPOSITION OF ST. paul's Chap. i. 2. Wisdom unto salvation belongs only to the saints and to the godly : the ungodly and the unholy have the mystery of salvation preached to them, but they do not re- ceive it, unto salvation ; for hearing they do not hear, and understanding they do not understand. Wisdom does not enter into a wicked heart, nor will dwell in a body that is subject to sin. For the Holy Spirit of discipline will flee deceit. Wis- dom. Ch. i. ver. 4. True wisdom in the mysteries of God is ever accompanied with sanctity, but iniquity with folly. But, as was before stated, others understand by the word saints, the Apostles, &c. to whom that hidden mystery was manifested in some extraordinary manner. If we admit this explanation, we must understand an extraordinary and im- mediate manifestation by the Holy Spirit; for the Holy Spirit revealed the mystery of salvation to the Apostles im- mediately, that through the medium of their ministry it might be revealed to all others. But the Comforter, which is the Holy Spirit, ivhom the Father will send in my name, he shall teach you. John xiv.20. That we, then, may obtain the full meaning of the Apos- tle, let us unite these separate interpretations in one, and conclude thus : This mystery is manifested primarily to the Holy Apostles, and secondarily to other saints ; immediately to the Apostles, mediately to all the servants of God. Verse 27. To tvhom God would make knoivn what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. Having treated in the foregoing verse on the concealed and manifested mystery of salvation, let us now proceed with the Apostle, who does three things in this one verse : 1. He adds the reason why that mystery, hidden from so many ages past, should now be revealed to the saints. Ver.27. epistle to the colossians. 309 2. He distinguishes this mystery of salvation, as he proceeds, with new encomiums, viz. riches and g/on/. 3. He states specifically what are the riches and what is the glory of this saving mystery; namely, Christ himself dwelling in us by faith. As for the first; the Apostle adds the reason of this di- vine dispensation, for the purpose of answering an implied objection. For it might be asked. If this doctrine of the Gospel be the doctrine of salvation, why was it not made known to the world during so many ages ? Why even now is it made known effectually only to the elect and to those who are sanctified by the Spirit? The Apostle gives no other reason for this distinction than the will of God : 27tis mi/ster^ was made manifest to those to whom God teas pleased to make it known. The same will of God, therefore, is the cause both of that concealment, by which the Gospel was hidden from the ages gone by ; and of that revelation by which it is now made manifest to his saints. Some persons fondly pretend, that that barbarous age was not fit to receive such mysteries ; but that in this its more matured period, the world became wiser, and more capable of receiving the doctrine of salvation. But this supposition is grounded on a false hypothesis ; for the grace of God does not Jind, but make men fit for receiving grace. Others again imagine, that God in mercy refrained from revealing the doctrine of salvation to those ancient times, because he foreknew that they would reject it. But this reasoning also is refuted by experience ; for the foreknow- ledge of human pride and infidelity does not stop the pro- mulgation of the Gospel. Nay more, God suffers it to be preached expressly to many to whom it is the savour of death unto death, 2 Cor. ii. 16. So that it is useless to seek for, or to give any reason why the mystery of salvation was so long hidden from so many nations, and why it was after- wards revealed, beyond that of God's will. Who in times past suffered all nations to walk in their oion ways, Acts xiv. 16. Hence then let us learn, 1. How rash is that maxim of the Schools, viz. That it is a part of Divine Providence to provide for every man 310 AN EXPOSITION OF ST. PAUL's Cliop. i. the necessary means of salvation. For since the revelation of a Mediator is absolutely necessary for salvation, and yet no provision was made for the revelation or knowledge of this Mediator for so many generations of mankind ; either their assertion is false, or the Providence of God defective. For, as Augustine truly observes, De civit. lib. 18. cap. 47, Salvation is not to be granted to any man except to him to ivhom has been revealed, by the will of God, the one Mediator between God and man — Christ Jesus. 2. That notion of the Schools is also of very dubious import, viz. That there is no man who does the best in his power to whom Godivill not reveal what is necessary for his sal- vation, Durand. lib. 2. As is also this, lib. 3, which is nearly akin to it : If a man lives well according to the law of nature, God will supply what is necessary Jor his salvation. Both these axioms of the Schools are faulty in two respects : First, in the supposition that a man in his natural corrupt state either is able to live well, or to seek after grace. Secondly, in the supposition that a revelation of saving grace is due to those natural works and exertions. Pros- per had learnt better things when he said. Ad capit. Gall, resp. 8, It is the part of impiety to teach that the grace by which we are saved, is conferred upon us as the reward of our good ivorks, or is withheld from us by reason of our bad ones. Lastly, as the will of God was the only acknowledged cause why the Gospel, after being concealed for so many ages, was afterwards manifested to the whole world ; so the same will of God is the cause of its being known effec- tually to the saints; and of its striking on the ears of the reprobate without fruit. So Paul states in this very pas- sage, It is made manifest to his saints, to lohom God ivoiild make it known. So also testified the Saviour himself. Matt. xi. 25, / thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and p)rudent, and hast revealed them unto babes. Even so. Father, for so it seemed good in thy sight. This will of God in the effectual illumination of the elect is operative, and, as the School- men express it, has respect to his intention ; and therefore performs what he approves. But the case is very different Ver. 27 . epistle to ihe colossians. 311 with the unbelieving: for in offering to tliem the doctrine of salvation, God is also willing that they should receive it; but he wills it with a will approving ; not with a will operating and producing. Under this persuasion, Prosper, ad Capit. Gall, respons. 5, observes, 'The effect upon those tvhose outivard ears are sainted bij a bodily voice, {% a different thing from the effect upon those whose inivaid sense God hath opened, and in whose hearts he has laid the foundation oj' faith and thefervour of love. — And thus far as to the cause of concealment and of the manifestation of this mystery of salvation, viz. the good pleasure of God. 2. What is the riches of the glory of this mystcrij amongst ihe Gentiles.] The Apostle here proceeds to set off the mystery of the Gospel now offered to all nations, but ef- fectually made manifest only to the saints, with fresh en- comiums, ascribing to it 7'iches and glory : it is a n.ystery rich, abundant, and withal glorious. First, as to what pertains to the riches of this mystery, God, in this calling of the Gentiles, has unfolded his spi- ritual treasures, and offered to men the vast and admirable riches of his mercy, his goodness, and his grace ; as it is expressed, Ephes. ii. 7, lie shews to the ages to come the ex- ceeding riches of his grace. Nor are they only offered to us on the part of God ; but if we are enrolled amongst his saints, we have actually received those most desirable riches of wisdom, righteousness, sanctijication, and redemp- tion; 1 Cor. i. 30 Speaking of these riches, Christ says. Rev. iii. 18, I counsel thee to buy of me gold tried in thejire, that thou mayest be rich ; and ivhite raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear. With these riches this mystery of the Gospel is filled. 1. Learn hence, that were it not for this grace of the Gospel, the whole world would be in misery, in v.'ant, in beggary. Men, being blind, do not perhaps feel this their spiritual indigence ; but that insensibility does not lessen their want ; as it is said Rev. iii. 17, Thou sayest, I am rich, and increased with goods, and have need of nothing ; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Such is the condition of all those 312 AN EXPOSITION OF ST. paul's Chap. i. who have not yet been made partakers of the riches which the Gospel brought to light. 2. Hence we learn what sort of riches we ought to thirst after, and pursue even with insatiable desire; not, forsooth, the dirty ore dug up from the dirty earth, but those hea- venly and spiritual treasures sent down from above. For this grace contained in the mystery of the Gospel, is that pearl of great price, which a wise merchant, when he has once seen, will immediately sell all he has in the world to buy, Matth. xiii. 46. As, then, we should consider the heir of some king, or other rich man, to be mad, who, thinking nothing of all his hereditary property, employed himself in scraping together the ordure from his father's stable as his riches ; so ought a similar suspicion of mad- ness to attach to any man, who can disregard these riches which his heavenly Father has offered him in the Gospel, and give up his whole heart to scraping together gold and silver, which, in comparison with the other, are to be ac- counted as dung. Phil. iii. 8. Lastly, from the Gospel mystery containing such great riches, an argument may very seasonably be derived in fa- vour of the dignity of the Gospel ministry: For what of- fice can be conceived more honourable than that of Minis- ters, who are entrusted with the power of dispensing such great and valuable riches ? Whoever, therefore, despises these Ministers, does but too plainly prove his contempt of God himself; and, like swine, trample the Gospel pearl under his feet. Thus much as to the riches of this mystery. But, as if this were too little in so great a matter as the mystery of our salvation, the Apostle adds, that it is not only a very rich, but also a very glorious mystery; r/fd Tiy^ovroi Twj ^6^r\