CHAPTER IV

Vers. I.

This verse, which is placed the first of this fourth Chapter, seems to me to be separated from the foregoing Chapter unadvisedly and without any just grounds. It is referred therefore to the preceding Chapter by Chrysostom, Aquinas, Hugo,¹ Lllyricus,² Musculus,] Zanchius, and others: and that it pertains to it, both the matter itself, which is plainly the same with the eight preceding verses, viz. the arrangement, proclaims; as well as the matter of the following verse, which is plainly new, and therefore could more properly be the beginning of a new Chapter, We shall explain this verse, then, as a portion of the former Chapter. Now it consists of two parts: In the former he sets forth to masters their duty; Masters, give unto your servants that which is just and equal. In the latter he adds a stimulus to perform the same; knowing that ye also have a Master in heaven.

Masters.] Having explained the duty of servants, he would advise masters likewise of their duty: because nothing is more pernicious than a tyrannical master; nothing is more easy than to abuse command. Whence Plato says, it is the best specimen of true justice, if any one abstain from wounding those whom he may easily injure. I subjoin his very words, being worthy of observation: Aun; 6 Duce, xa] un “rAmoTO S céBov Tw» anv, woody O02 dvras To adimov ev ToUTOg TOY dvSpumwy ev ols auto ‘padiov “adixel. ^ De legib. 6. Therefore, lest the Apostle should either seem to have neglected servants, or to have let masters go free of all law, he bound them also by his precepts. Let us proceed to the precept itself: of which there are two members:³

1. Give unto your servants that which is just.) và Sinouoy, that which is just, in this place includes whatever is due to servants from legal obligation, or according to positive laws; and excludes whatever is contrary to the same. Aristotle, CEcon. i. 5, lays down three things as necessary and due to servants, their work, their sustenance, their correction. We shall add also a fourth, viz. their wages, which is due to our servants, because they are not slaves, as they were formerly among the antients. It pertains therefore to the justice of masters to render all these things to their servants according to due measure : it is the part of injustice, or at least of folly, if they deal otherwise with them. For instance, in enjoining work upon a servant, he observes justice who neither imposes immoderate labour, nor suffers him to grow stupid in ease and idleness: So in allowing them sustenance, he who neither withholds necessary or convenient food, nor suffers them to indulge gluttony or drunkenness: In applying correction, he who does not inflict punishment upon them with a cruelty exceeding the extent of the fault, nor yet allows them to commit any crime with impunity : In rewarding them, he who is neither so sparing, that they cannot thereby procure for themselves necessaries ; nor so lavish, as to yield them matter for dissoluteness. “The Greek Scholiast thus expresses the whole point; Jt is justice and equality to repay servants for their labour, and to supply them with an abundance of all those things necessary for them. The other branch of this precept follows :

2. Give unto your servants that which is equal.] In the Greek it is tw icétnta, equality or equability. Which word we must not take in that sense, as if it were incumbent upon masters to give to their servants the same honour, the same obedience, which they exact from them. For well spake Plato, coi; dvioos và iva “nca, Kc. To give equal things to unequals is inequality. ;

This word igotns, equal, therefore, does not designate the labours themselves, or the duties of servants and masters, which are different and plainly the reverse: but it refers to the mind and the manner of acting; which in each ought to be equal by a certain proportionate analogy. For instance’; Servants are commanded to obey their masters in singleness of heart and the fear of God : now masters give them that which is equal when they rule them piously and religiously. Servants are commanded to obey their masters from the heart and with good will: masters repay them for their services, when they rule their servants with mildness and a sort of paternal affection. Therefore, that we may bring the difference of these words just and equal in this place, under a brief view : That is called just which the law requires, or what is due to servants from legal obligation: that is called equal which Charity and Christian lenity requires, or what is due to them from moral obligation. Of this equity or equability, these are the especial duties:

1. To esteem a servant as a partaker of a like nature, and moreover of the same grace; not to look down upon them with a haughty spirit as some are wont to do. For although master and servant are words expressive of a distinct condition, yet man and man are names of the same nature. Whence that saying of Philo,⁴ De spec. leg. Fortune hath distinguished masters from servants ; both, however, have one common nature. And to this St. Paul had respect when he directed Philemon to receive back Onesimus, then become a Christian, Not now as a servant, but above a servant, a brother beloved. Philemon, 16.

2. So to act with servants in all things, that that should not be in force,—Let my will stand for a reason; but let the master be ready to hearken to them and yield, as often as reason and truth shall require it. Job professes that he had rendered this equity to his servants; and, unless he had done so, would have been obnoxious to the Divine anger: If I did despise the cause of my man-servant or of my maid-servant, when they contended with me; What then shall 1 do when God riseth up ; and when he visiteth what shall I answer him? . Job xxxi. 13, 14.

3. To have some regard to human infirmity, and to treat servants debilitated by disease or old age, or any other cause, mildly and compassionately ; to cherish and take care of them kindly and affectionately. On this account the Romans seem to me to have termed the master pater familias, the father of. the family, because he ought to embrace all in his family with paternal care and love, as mutually confiding in his fidelity and protection.

4. To give faithful and deserving servants, even beyond the agreement for wages, certain rewards over and above ; For when they, by fidelity and love towards their masters, shall have shewn themselves more than servants; equality requires that their masters by liberality and munificence should shew themselves more than masters. Let thy soul love a good servant ; defraud him not of liberty, neither leave him to want, Eccles. vii. 21.⁵

Instructions :

From the fact, that even masters are subject

to rule.

1. A prudent dispenser of the word ought to instruct, admonish, and reprove, not only servants, or subjects, or men of the lowest rank ; but masters, magistrates, and likewise those who have submitied themselves to the yoke of Christ.

2. However it is usual for superiors to complain of the vices of their subjects (and that justly ;) yet for the most part they are tainted with no less faults: it is incumbent therefore upon both not so much to exaggerate the faults of another, as each to reform his own.

From that precept of giving servants what is just:

1. Heisan unjust and wicked master who treats his servants after his own rule, not that of the Divine will: for the will of God is the rule of justice, and always prescribes a golden medium ; the human will verges to extremes. Hence said Plato, epist. 9, A moderate service is what pleases God ; an immoderate one what is required by the cupidity of man.⁶

2. But those are here to be blamed who offend on either side against that rule of justice which we have described from the beginning. Many think that they are provident and frugal, whilst they tame their servants with labours and stripes, and wear them out with hunger and fastings: Some, on the other hand, boast of their kindness for their servants, because they permit them to run abroad in idleness, and to waste their days in drunken banquetings. But neither practise that which is just.

From the precept of giving that which is equal,

1. A Christian master ought not only to consider what is the law or custom of humanity, but above all, what charity and Christian usage enjoin him to give his servants. If he shall not have performed the former, he acts unjustly even according to the judgment of men; if he has not discharged the latter, he acts wickedly and cruelly in the sight of God.

2. The law of analogy, or equity, ought to prevail among all orders of men: and whatever superiors require from their dependants, they ought, equally, if not in kind, yet in analogy, to compensate the same. “Thus much as to the precept.

Knowing that ye also have a Master in heaven.] Here he adds the inducement to the observance of the precept. And this is twofold : One consists in this, that they should know that they also have a Master; knowing that ye also have a Master. The other, that they should know what manner of Master they have—in heaven.

Knowing that ye also have a Master] i. e. Holding, believing, considering that ye likewise and your servants are subject to a Master. This consideration is a sharp stimulus to render justice and equity to servants, because it strikes at injustice and iniquity. For on this account it is masters think to do what they please with servants, because they imagine that they alone are servants only, that themselves are absolute masters, and nothing else but masters. They are commanded, therefore, to know and remember, that they also are servants of the same supreme Master, and on that account fellow-servants with their servants : Now it is far from reason, that a servant, although a little more honourable, should act unjustly and tyrannically with his fellow servants; because he would not like that God himself should act in the same manner towards him.⁷

Ye have a Master in heaven.] By this expression he would indicate what sort of a Master masters themselves also have ; viz. an heavenly one, i. e. just, almighty, omniscient, in one word, GOD. This consideration also very much conduces to repress the injustice of masters. For they behave themselves haughtily towards their servants, because for the most part they have not the power of resisting them, and because they appear to have no judge or defender, who might avenge the wrongs offered to them. The Apostle, therefore, bids masters themselves to hear in mind that they have a Master, and that not a mortal, but an heavenly one, who will not suffer them to abuse with impunity the authority delegated to them over their servants. The subjects then to such a Master, ought religiously to obey him in all things, and to observe justice and equity.

First, because this heavenly Master is omniscient, so that nothing can be concealed from him which is done rashly and unjustly. Now it is the extreme of audacity, whilst the heavenly Master is looking on, to treat fellowservants inconsiderately and cruelly. For that wicked servaut mentioned in the Gospel dared not to afflict his fellow-servants until he saw his master was gone into a far country. Since, however, this heavenly Master is never absent from us, it is never safe to act frowardly.

Secondly, because this heavenly Master is holy and just, and hates all injustice. Earthly masters, indeed, sometimes either countenance the wickedness of servants, orat least wink at it; because they themselves are equally wicked: but there is no hope that he can please the heavenly Master who dares to violate justice and equity. The wicked and his ungodliness are both alike hateful unto God, Wisd. xiv. 9.

Thirdly, because this Master in heaven, is Almighty: he therefore can punish that which he hates; nor can any one pluck himself out of his hands. He is the Ruler over all, neither stands in awe of any man’s greatness : and a stronger than the strongest. shall bring a sore trial upon the mighty, Wisd. vi. 7, 8. Let masters, then, think of these things: that they have a Master ; that they have a Master in heaven, i.e. all-seeing, a hater of all injustice, and almighty : and this shall constrain them to render justice and equity to their servants.

Hence learn,

1. That the faithful and godly should so carry themselves towards their inferiors, as always to remember that they have a higher Master.

2. That it is too much the custom among men of power and appointed to high station, to forget this supreme and common Master.

3. This forgetfulness is the origin of all injustice and iniquity: as is evident in Pharaoh, Exod. v. 2, 4 know not the Lord; I will not let Israel go.

4. We therefore should perpetually think what a Master we have in heaven, that this very thought may be a stimulus to excite us to equity, and a restraint to keep us from injustice and tyranny.

5. It behoves us to treat our servants with that clemency which we desire that our heavenly Master may use towards us.

And thus ye have an explication of this economical exhortation, as it were, of the Apostle; which we have referred to the third Chapter. Now let us proceed to the exposition of the last Chapter.

EXPOSITION

or

THE FOURTH CHAPTER. I premise a few things concerning the argument of this - Chapter ; afterwards I shall proceed direct to the explication of the context. Therefore, after having delivered the domestic precepts, which are accommodated to individuals according to the varied condition of the persons, the Apostle reverts to certain general exhortations, which he propounds to all in common. To these he immediately subjoins an honourable mention of Tychicus and Onesimus, by whom this Epistle was sent to the Colossians. At length he salutes by name those of the many pious persons who then dwelt at Rome, and commands this Epistle to be publicly read in the Church, and so concludes it.

The principal divisions of this Chapter are three:

Exhortations,

Commendations,

Salutations.

He exhorts to three things :

Perseverance in prayer ; in verses 2, 3, 4.

Wisdom in conversation; vers. 5.

Discretion in speech ; vers. 6.

He commends to them two eminent men,

Tychicus, vers. 7, 8: Onesimus; vers. 9.

As to the rest of this Epistle, almost the whole is taken up with salutations, and a few occasional additions.

Let us come to the context.

Vers. 2, &c.

In this verse and the two following, he stirs up the Colossians to that most divine and useful work of prayer. In treating which, it is not my intention to explain this trite subject of prayer; but only to expound those things which are expressly touched by the Apostle in the context itself. Now these in general are two: 1. Certain conditions requisite in the persons themselves who pray, in this second verse. 2, Certain and very necessary materials of special prayer, or causes of praying, vers. 3, 4.

Three conditions are enumerated in this place:

Earnest perseverance,

Cautious watchfulness,

Pious gratitude: :

Of each in their order.

Continue in prayer, ‘Tw wpoceuxn wpooxaprspeire.] This Greek word is derived from xéptos, which with one letter transposed is the same as »páros, that is, strength, earnestness, victory. Hence xaprepev, to endure with fortitude, or strenuously to persevere, and wpooxaptepev, to apply with ardour and assiduity to any difficult and laborious thing, until you shall have brought it to the wished-for end, and shall have obtained the victory, as it were. ITpocwaprepneus, therefore, involves these two things: a certain earnest intention of mind, and as it were struggle, whilst occupied in prayer; and an assiduous frequency in prayer: with. all prayer and supplication in the Spirit, Ephes. vi. 18.

As to this earnestness, or intention of mind ; it is indeed very necessary on many accounts :

1. Because the occasions for prayer of this kind are such as ought greatly to excite the human mind to perform this work seriously and with the whole strength. For the magnitude of our intention is always wont to correspond, at least, it ought to correspond, to the magnitude of the business which is undertaken: But now, as says Parisiensis, De-Rhet. divin. cap. 38, there is no business that can be compared with that of obtaining pardon, grace, and glory: but these are things which in an especial manner are sought by prayer. Therefore, to seek such great and good things frigidly, perfunctorily, a way of duty merely,—what else is it but to mock God ?

2. Because those dead and sleepy prayers, which are uttered with a mind either wandering or benumbed, neither reach heaven, nor can move God to hear. For our prayer stands instead of a messenger between us and God; but if a messenger shall either loiter, or sleep by the way, he will neither reach the end of his journey, nor effect the business entrusted to him. Hence says Cyprian, De orat. Dom. With what effrontery dost thou require to be heard of God, when thou dost not thyself hear the sounds of thy own voice ?

3. This intention of mind and fervour of spirit in prayer is required, because the heart, inflamed with this spiritual heat, immediately grows soft and is dilated, and becomes more apt and capable for receiving the Divine gifts. And I think this was the cause that the Egyptian Brethren should have wished to use the most brief and rapid ejaculations in prayer ; namely, that their intention should not vanish and be blunted through delays, as says Augustine, De orando Deo, ad Probam. Epist. 121. cap. 10.

4. This intention and ardor of mind is most especially desirable even on the account, that it is a most sure sign of a pious and devoted mind; as, on the other hand, a cold and sleepy prayer is a mark. of a carnal mind, and one rivetted to earthly things. Thus says Chrysostom, lib. 1, De orando Deo, When I see any one not diligent in prayer, it is forthwith clear to me, that he can possess nothing exalted in his mind: again, where I behold any one earnest and very persevering in prayer, I conclude that he is endowed with all vire tue and piety.

5. Because this ardent desire, upon the testimony of Scripture, breaks forth in the prayers of all the saints, Jacob by this effort of fervid prayer, when he wrestled with God himself, came off conqueror, Gen. xxxii. 28. Moses by this same tied up as it were the hand of God, nor suffered him to destroy the rebellious Israelites. On account of this earnestness, David every where calls prayer his cry. In a word; This intention and fervour has ever greatly availed to the effectual obtaining of the object prayed for, as the Apostle James testifies, v. 1, the effectual fervent prayer of a righteous man availeth much. What is that fervent prayer, evepyouuem denoig, but prayer excited, actuated, and as it were quickened, by some influence of the Spirit ?

And thus much of the earnestness, or intention of mind, which is required in the act itself of prayer, and intimated by this word spoonxapreperre, continue or apply with all earnestness, in prayer.

But it is said, by this word spooxaprteperte is further intimated the assiduity or frequency of this exercise ; which ought to be such and so continual, that in that respect we are commanded in the holy Scriptures to pray always. Christ himself teaches his disciples by a parable, that we ought always to pray, and not to faint, Luke xviii. 1, Pray without ceasing, says the Apostle, 1 Thess. v. 17. Which places are not to be taken in that sense, as though, leaving and renouncing all other concerns, we should only be occupied in and cleave to prayer: but as Augustine has rightly observed, that charge, Pray WITHOUT CEASING, is to be received thus soberly, that certain seasons of prayer Should not be omitted in any day. De heres. ad Quodvultdeum, her. 57. Psallianorum sen Euchitarum. For he is deemed never to cease from his work, who works when he can and ought. This perseverance’ of prayer then, does not require an uninterrupted, but a frequently repeated act of prayer: that is to say, we should not lay aside the desire of prayer, either by the weariness of expectation, or the despair of obtaining, or for any other cause whatever ; but we should invoke God frequently, and frequently plead with him, even when he seems to have shut his ears to our prayers. And this is the meaning of the Greek phrase.

It is not my intention here to shew how often every day, or at what hours we should pray: but we must shew that we ought to be occupied very often, yea, very frequently, in this exercise. As to the point of time, it is fit that we consult the Spirit and the occasion.

Inducements for the frequency of the exercise of prayer.

1. Our prayer ought to be constant; 1. Because we have constant and infinite causes for prayer. For whatever good we have, or desire to have; whatever evil we either suffer, or deserve to suffer, or fear; all these things supply matter for prayer. The blessings which we have excite to prayer; because in this manner God is to be honoured on account of the benefits received: the blessings — which we want stir up to prayer; because they are to be looked for from God alone. The evils which we suffer call to prayer; because they can be removed by God alone: the evils which we fear; because by Him alone can they be banished. Hence the holy Fathers named prayer, the sacrifice of the Christian, the key of heaven, the supply of want, the scourge of the devil, &c. We have an example of the constancy of prayer in Eusebius, lib.2. cap. 23.

2. Because constancy and importunity is the most efficacious means of obtaining what we seek; as Christ has taught us in that parable, Luke xvin. ; and has also shewn in his own dealing towards the Canaanitish woman importunately beseeching him, and urging her prayers again and again, Matt. xv. Hence Gregory, in Psal. vi. Poenitent. says, God would be asked, would be compelled, would be conquered as it were by importunity : this violence is good, wherewith God is not offended, but placated.

3. Because this perseverance in prayer greatly contributes to the declaring, increasing, and strengthening our faith. For it is the property of a proud and disdainful petitioner, to suffer no delays, and immediately to draw back from prayer on account of any adjournment. Hence that speech, 2 Kings vi. 23, What should 1 wait for the Lord any longer? But on the other hand, David, in Psal. v. 3, says, In the morning will I direct my prayer unto thee and will look up. Faith then will not immediately draw back, but abide as it were in hope, and wait until it shall seem good to God to grant its request.

Instructions regarding the intention arising from these considerations.

1. Whereas we are excited by the Apostle to intensity and fervour of mind in prayer, we must conclude, that we are by nature frigid and torpid in this exercise, so that we can scarcely abstain from sleep unless we have a monitor and one to arouse us. The drowsiness of Apostles themselves testifies this, Matt. xxvi. 40.

2. We must therefore beseech God to impart to us the Spirit of prayer: for flesh and blood neither knows nor can understand the true and just ground of prayer without the teaching and inspiration of the Spirit. Hence that declaration in Rom. viii. 2, We know not what to pray for as we ought, &c.

3. Hence we clearly deduce, that the prayers of those persons are of none, or of little moment, who by no sense, no understanding of those things which are uttered, mutter forth their daily prayers, that they may be only said thereby to have prayed. But they might have learnt even from this place, that prayer is not a mere matter of duty, but a serious and laborious concern, in which it behoves us to be instant, not to sleep.

The Papists, therefore, deserve every odium, who would have a Christian people to hear public prayers in an unknown tongue, and also to babble their private prayers in an unknown tongue ; as though they only desired to rendera most divine and useful thing ridiculous, unfruitful, and becoming parrots more than men. We shall briefly glance at this error.

It is clear, that there is required in serious prayer both 2 consideration of those things which we ask of God, and an ardent desire of the same. Cyprian, De orat. Domin. thus writes concerning consideration, Let every carnal thought be banished ; neither let the mind think (in prayer) of any thing else than that alone for which it ts praying. Concerning the desire, Parisiensis, De Rhetor. Div. cap. 28, thus expresses himself, The desire of obtaining what is sought is the voice of prayer; without this, prayer is dumb. But now neither the thought, nor the desire of those things which are asked, is found in those who do not understand what they ask from God.

Paul condemns those prayers which are not understood ; who concludes that we cannot say Amen to the prayers which are not understood, 1 Cor. xiv. 6. Augustine hath condemned it ; who, in his book De magistro, cap. i. thus writes, The people ought to understand the prayers of their priests, that they may have their attention fired upon God by a common feeling. Even the very Papists themselves among whom there was any thing of mind or firmness, have censured this error of the Romanists. Parisiensis, De Rhe- . tor. Divin. c. 58, where he compares prayer to a messenger, says, It is reckoned among the follies of that messenger, that he neither cares nor thinks of those concerns except this alone, that he offers a petition to God, and is altogether ignorant what it contains, and what is sought by it. And these things are manifest in. all those praying persons, who mutter with their lips alone, understanding nothing whatever of those things which the words of their prayers signify. And in Cap. 40, where he calls prayer the calf of the (ips, he thus writes, The flesh of that calf is the perceptions and consideration of those things which are signified by the words of prayer; the marrow is the pious intention of the person praying ; the hairs of that calf are the external vocal sounds. They slay the sacrifice therefore, and defraud God of the better part of the calf, who either understand not, or care not about the signi- Jjication of the words. Thus far Parisiensis. John Gerson, although involved in the error of the Roman church, denies this to be necessarily the case as far as regards the illiterate; yet he voluntarily confesses that the conversion of the heart to God at the time of prayer, all things considered, is more laudable if it be done according to the words and the meaning of the prayer. Lastly, Cajetan is convicted of error by the theologians of Paris, in having written that it is better that prayers should be said in the vulgar and known tongue, than in the Latin which is not understood. But how does he defend himself? Ihave not written, says he, that it is better, but that it is BETTER FOR THE EDIFICATION OF THE CHURCH; neither have I written PRAYERS, but PUBLIC PRAYERS, WHICH ARE SAID IN THE HEARING OF THE PEOPLE; and this I have founded upon the doctrii.e of St. Paul, 1 Cor. xiv. These things are from Cajetan in answer to certain articles put forth in the name of the Paris divines; which work is found after the third part of Aquinas. I will not dwell any longi r on the refutation of this most absurd error, which does away as it were the very soul of prayer: for rightly said Athanasius, in orat. 16, against Maximus the philosopher,⁸ to dispute about things more clear and more manifest than the sun, is nothing else than to suggest evil things to men defending the cause of dishonesty and impude:ce. Thus much concerning the intention or fervour of persons praying.

Instructions referring to constancy or perseverance.

1. This exhortation itself to perseverance in prayer discloses the depravity of our nature, which causes us to cleave too much to carnal things and pleasures; but, on the contrary, on that account to be sluggish and grow weary in spiritual things. For nothing is more pleasant to a healthy soul than to pour forth its desires into the bosom of its heavenly Father; which, nevertheless, we are not able to do without weariness.

2. We must above all things take care not to be drawn away at any time from this so necessary exercise of prayer by our pleasures, our business, or any other hindrances. For like as if you should cut the nerves, you would leave the whole body without motion and strength as a huge trunk ; so if you set aside prayer (which Chrysostom calls the nerve of the soul) you render the man altogether maimed and feeble, and without any spiritual motion. And here the eminent example of Daniel is set before us, who could not be restrained from prayer even for one day, either by the royal edict, or the risk of death; as may be seen, Dan. vi. 11.

3. Hence we may infer the misery of the ungodly and unbelievers: who, as they are void of faith and the love of God, cannot indeed pray, except for form’s sake, much less can they continue in prayer. But what is more miserable than he who cannot hold any commerce with the very fountain of blessedness ?

4. Hence appears the happiness of the godly and faith: ful: who as they enjoy fervent and persevering prayer as an inexhaustible treasure, can never want any thing which is necessary and beneficial for them. For ef ye being evil, know how to give good gifts unto your children, how much more shall your Father which isin heaven give good things to them that ask him? And thus much of fervor and perseverance.

2. Watch in the same.] Here we have another attendant of just and legitimate prayer, namely, watchfulness. And we may refer this watchfulness either to what are properly called vigils, that is, to the stated and customary watches of the night; or to the vigils called so metaphorically, that is, the constant watchings of a Christian mind: yea, it may be allowed us to join both advantageously.

As to those nightly vigils; it is clear, that the Christians of the Apostle’s times, on account of the cruelty of the pagans, were often compelled by a kind of necessity to nocturnal assemblies, when they would either preach the gospel, or offer public prayers to God; as is manifest from Acts xii. 12, and xx. 7, and in other places. Moreover, for the sake of exciting solemnity and devotion, when the Emperors were converted to the Christian religion, and their affairs were settled and flourishing, they retained the custom of the vigils, and most especially celebrated them when the anniversary of the festivals approached. Hence the sermons of the Fathers upon the vigils of the Nativity, the vigils of Easter: we also read even now of the custom upon the vigils of the martyrs. Now they spent these vigils in the word and prayers, and prepared. themselves beforehand in this manner for the more holy observation of the feast, and the participation of the Lord’s supper. We shall bring some testimonies of the Fathers. “Tertullian, in 2 lib. ad uxorem, shews that Christian women ought not to marry heathen husbands, by the argument derived from these vigils: What heathen, says he, would willingly bear that his wife should go from his side to these nocturnal convocations ? Who will. carelessly allow her to pass her night in the Pascal solemnities? Before they assembled at the vigils that they were accustomed to sit up in the night, Athanasius also proves, Apol. ad Constadt. where he complains that they were oppressed by the Syrian president, for whilst they were intent upon prayer, he sent his soldiers among them. Nazianzen mentions these vigils, in Orat. 27, and Orat. 2. in Julian: and Bernard, on the vigil of St. Andrew, says, He is an unworthy man who does not observe the appointed abstinence of the vigil with solemn joy.

Now, besides these public vigils assigned to the public assemblies of Christians, we may also observe that pious and holy men sometimes spent sleepless nights in private devotion, or applied most earnestly to prayer. Thus David frequently affirms, that he even ceased not in the night from prayer, Ps. xxii. 2, and Ixxvii. 6. So Paul and Silas shut up in prison, called upon God in the middle of the night, Acts xvi. 25.

Concerning those public vigils which necessity brought upon the Church, we mention that one; the reason thereof ceasing, they are now not improperly done away by our Church : for that they would be liable to many disadvantages and dangers, no wise man will deny, who has surveyed the manners of this age. Moreover it is gathered from Canon 35 of the Council of Eliberis,⁹ that many inconveniences arose from thence in the antient church ; where the women were debarred from these vigils, because that under the cloak of prayer, they committed secret wickedness. And the abuses at the vigils of the martyrs which had almost been the usage and the law, are censured in Augustine. See De morib. eccles. cathol. cap. 34. epist. 64, and in many pleces in his Sermons.

Now as to the devotion of private persons, who, not being content with daily prayer, even watch in the night; it is indeed truly laudable, if it be destitute of superstition, and arises out of zeal for the Divine name, and finally be employed when there seems great and just cause to exact this vigilance. David, yea Christ himself, furnishes us with an example for this watchfulness, Matt. xxvi. 38, 39. Paul also imitates his Master in this matter, 2 Cor. vi. 5. Nor are these vigils only laudable, but they are also delightful to the pious ; as Augustine truly says, De bono viduit. cap. 21, Vigils in as far as they do not injure the health, if spent in praying, singing, or reading, are converted into spiritual pleasures.

Hitherto we have spoken concerning vigils properly so called. It remains that we treat those so termed metaphorically and figuratively, that is, the vigils of the mind; which are plainly necessary, not only in our prayers, but in our whole life, and therefore ought to be perpetual. Now I say that the mind is vigilant or watchful, when no ways asleep in sin and worldly things; but always lively expects the day of death and the coming of Christ, and tastes beforehand, as it were, future glory in hope and a sure faith. He who keeps his mind prepared in this manner, he lives in perpetual watchfulness; he who neglects this vigilance of mind, he, although he may pass days and nights in prayer, is, notwithstanding, judged to sleep. To this vigilance of mind Christ calls us in¹⁰

Mark xiii, 35, 36, Watch, for ye know not when, &c.

Rev. iii. 2, Be watchful, &c.

Rev. xvi. 15, Blessed is he that watcheth, and keepeth, &c.

Paul,

1 Cor. xvi. 12, Walch ye; stand fast in the faith, &c.

1 Thess. v. 6, Let us not sleep, but let us watch, &c.

Peter,

1 Epis. v. 8, Watch, because your adversary, &c.

It therefore behoves us to observe these vigils, if we wish either ourselves or our prayers to be acceptable to God. Hence Augustine, Serm. 23, in Evang. Matt. Watch in heart, watch in faith, watch in charity, watch in good works. And Bernard, in vigil. Petri et Pauli; Vigils ure proposed for this end, that we may awake, if we shall have slept in any sin. Yea, as Cyprian speaks, De orat. Domin. All godly men ought, even when they sleep with their eyes, to watch with their heart. As it is written of the person of the Church, I sleep, but my heart waketh, Cant. v. 2.

Instructions.

1. Hence is inferred the sottishness of our age: For we, as often as we assemble for public prayers or the preaching of the word, thereupon sleep in open day; whereas our forefathers in the primitive church, passed even whole nights without sleep with alacrity, that they might enjoy these spiritual exercises

2. Our impiety and vanity is also inferred: For vigils among us are scarcely destined to any thing but wickedness or foolishness.

3. We may also conclude: That he raises his voice in vain to God in prayer, who sleeps in the conversation of his life: For God requires no less, nay, much more watchful minds than eyes, from those invoking his name.

4. The prayers of the ungodly and impenitent are accounted dreams rather than desires; because they are recited whilst the heart sleeps in sin. Thus far of watchfulness.

With thanksgiving.] We come to the last condition which is required in persons praying, and in prayer itself, namely, gratitude, and thanksgiving flowing from thence. And rightly indeed is thanksgiving coupled with prayer: For in praying, whether we have respect to benefits already received, or look forward to those to be received, whether we consider those deferred, or altogether denied; on all these accounts we are bound to give thanks.

1. It is just that those seeking and expecting new benefits should shew themselves grateful on account of those before received: because, as even Aristotle rightly and wisely observed, Ethic. 9, A return is required to preserve Srie.dship: but to God we have nothing that we can return except gratitude, Ps. cxvi. 12, What shall I render unto the Lord for all his benefits towards me? I will take the cup of: salvation, Kc.

2. We ought to shew ourselves grateful for benefits received; because in vain does he ask new benefits who shews himself unmindful of those supplied ; The hope of the unthankful shall melt away as the winter’s hoar frost, Wisd. x9mo9.

3. Thanks are even to be given for those deferred, yea, for those denied. For when those things which we seek are deferred, it is done that they may be conferred at the most advantageous time for us ; that we may esteem them more when bestowed : when they are altogether denied, it so happens, because God knew that those things would be hurtful to us which we judged for our advantage ; on the contrary, that those would be as useful, which seemed to us to be bitter and unpleasant. This is what Chrysostom intimates, when he says, that we must thank God, not only for manifest benefits, but for more hidden oues, which are afforded us unsolicited and in opposition to our desires. Of this kind are sickness, poverty, persecution, and almost all those things which are commonly thought hard to be endured. And among these and the like, the opinion of Augustine, in Epist. Joan. tract. 6, is to be received, who asserts, that the pious and faithful, when they are not heard according to their will, yet are heard to their safety.

On these grounds, therefore, it is manifest, that thanksgiving, inasmuch as it is a tribute due to God on many accounts, is never to be intermitted,

Hence we are taught,

1. That almost all men are more prone to ask and to complain, than to be thankful.

2. That those ungrateful men are wholly unfit to offer unto God the sacrifice of prayer.

3. That good and evil are not to be measured by our sense, but must be left to the judgment of God our Father : for here is the fountain of ingratitude, that we do not believe those things to be best for us which are sent by God. The old poet was not undeservedly praised by Plato, in Alcibiades, lib. 2, because he had prescribed to his friends this form of prayer,

O Jupiter, grant to us thy blessings whether we pray for

them or withhold our prayers,

And repel from us all evils even though we pray for

them.

4. That we must not be rash or angry, if those things should be denied us which we desire; but rather give thanks to God the Father, who lovingly and prudently denies us hurtful things, even when they are foolishly and inconsiderately sought by us.

5. That nothing can happen to the pious and faithful, for which they may not and ought not to give the most deserved thanks ; according to that injunction of the Apostle, 1 Thess. v. 18, In all things give thanks. Thus much for the condition of legitimate prayer.

Vers. 3, 4.

Many things are to be prayed for from Almighty God, both on our own account and that of others: but the Apostle, passing by other things, excites the Colossians to seek one great and necessary thing, namely, the propagation and increase of the Gospel. And that very justly too: for when this celestial light has diffused itself, and penetrates the hearts of men, all other blessings of God are added to them without asking. Matt. vi. 33.

In these two verses two things are to be observed generally : For whom we must most especially pray ; What on their account is to be earnestly sought from God.

For whom? Forus.] That is, For me and the other faithful ministers of the Gospel.

( The faculty, liberty, efficacy of

preaching ; A door of utter-

ance.

The use or exercise of this fa-

What is to besought? 4 culty; To speak the mystery

of Christ, &c.

The proper manner of exercis-

ing the same; as I ought to

(- speak.

Withal praying also for us.] In the preceding verse (as you have heard) he excited the Colossians to constant prayer: Now he teaches that it behoved them to remember, not only themselves, but also their brethren, and especially ministers. Thus in 2 Cor. i. 11, the Apostle says, that he trusted for Divine assistance, the Corinthians helping together with him to propitiate God by prayer. Nor is it without cause they who desire the increase of the Gospel from the heart, are excited to pray for the Apostles and other ministers; because a good and faithful minister is the public treasure of the Church, and therefore to be loved and cared for by all who love or care for the edification of the Church.

Hence let us observe,

l|. That it is the duty of all the pious, assiduously and earnestly to pray to God for pastors and ministers of the Gospel.

2. That they who do not love them even for their vocation alone, although they have nothing else worthy of their love, have little of the Christian mind; they who vex and harass them, are plainly of a diabolical spirit. 1 Thess. v. 12, 13.

3. They who are in a low station, and of less sanctity, nevertheless may and ought to pray for them who are in a more eminent station, and endowed with greater sanctity : For the Apostle himself not only did not despise the prayers of the people of Colosse, but importuned them to a still greater degree. Hence says Augustine, in Psal. xxxviii. The Apost’e prays for the people; the people pray for the Apostle : all the members pray for themselves ; The Head intercedes for all.

4. To pray God for others we have no need of the mediatorial intercession of any one, but of mutual charity and necessity. Augustine speaks admirably on this head, cont. epist. Parmen. lib. 2. cap. 8, where he reprehends Parmenianus,¹¹ because he had said that a bishop is a mediator between the people and God : and he forthwith adds, All Christians commend themselves to one another’s prayers. But he for whom no one mediates, but he himself for all, he is the only and true Mediator. See more in the same, tom.7.

5. That the Papists vainly and foolishly, in those dumb prayers of the living, endeavour to ground that mediatorial and meritorious intercession of dead saints for the church militant. For the living do not offer meritorious prayers to God for the living, but only suppliantly unite their prayers with those of their brethren. But whoever does this on another’s account, does not set himself up as an intercessor properly so called, or as the advocate of another; but only joins suppliantly in the same petitions. Therefore, whatever may be determined about the universal prayers of the church triumphant for the safety of the church militant, it should ever be remembered, that Christ is the only Mediator both of redemption and of meritorious intercession with God the Father. Thus much of the persons.

That God would open unto us a door of utterance.] Here he proceeds to shew what he most especially wished that. they should ask from God on his account and that of other ministers, namely, that he would open a door of utterance to them. Christ, in Luke xxi. 15, calls this faculty, a mouth and wisdom; I will give you a mouth, and wisdom, which all your adversaries shall not be able to gainsay nor resist. And wisely indeed does the Apostle require this door of his soul to be opened by God ; because he alone illuminates the minds of men in this knowledge of Divine things, he alone furnishes the gifts requisite for the discharge of such an office. He opened a door of utterance to Moses, who was by nature slow of speech, and of a slow tongue, Exod. iv. 10. And in the same place he manifestly claims this prerogative to himself, vers. 11, 12: Who hath made man’s mouth? Have not I the Lord? Now therefore go, and I will be with ihy mouth, and teach thee what thou shalt say. So also Paul refers his faculty to the gratuitous gift of God, 2 Cor. in. 5, 6, Not that we are sufficient of ourselves, but our sufficiency is of God:.who hath made us able ministers, &c. Hence Clemens, Strom. 1, says, There is one teacher both of the preacher and of the hearer; he who supplies the fountain even of the sense and of the word: “Fis 6 Oiddananros , nai Tov Myovros xai TOU axpowpéevov, 6 emimnydtwv xa) TOV , VoU v Kal TOV Adyov.

Instructions.

1. Nothing more salutary can be sought from God on behalf of others, than that they may be qualified for the duties of their calling by the Divine bounty.

2. This is one cause why so many unlearned persons invade the ecclesiastical office, that the people do not with their whole heart seek from God able ministers: for he it is who gives to the Church apostles, teachers, evangelists, fitted for the work of the ministry. See Ephes. iv.

3. No one relying upon the strength of his natural abilities, or his erudition, ought to undertake this office of an evangelist, but to depend upon Divine grace and the Divine benediction.

4. Even they who are furnished with the greatest gifts, should notwithstanding daily seek from God, that the same gifts may be given, preserved, increased to them. Thus the Apostle, to whom was given an extraordinary knowledge of the gospel by special revelation, yet requests that prayer should be offered even for himself, that a door of utterance may be opened unto him more and more.

2. Since God is intreated to open a door of utterance to ministers, we may understand, that he gives them the liberty of preaching the Gospel, and opens as it were the way, when all obstacles are removed which the world and the devil are wont to oppose to the preaching of the Gospel. For it is the custom of Satan and his minions to gnash at the manifestation of the Gospel, and to employ all their arts to shut out this saving light; but God on the other hand interposes his authority, restrains the wicked and their leader, the devil, and against their will and resistance, opens the door to the preachers of his Gospel.

In the first publication of the Gospel this was most manifest, when almost the whole world conspired to close the door of gospel utterance ; but God, notwithstanding, opened so wide a door for it, that by means of a few fishermen it was diffused through the whole earth like lightning ;¹² as the Apostle testifies Col. 1.23. This the Fathers were always accustomed to allege against the heathen, and by this wonderful spread of the Gospel, to prove that its truth flowed from God. Thus Clemens, Strom. 7, near the end, says; The Grecian philosophy, if any magistrate prohibited it, immediately died away ; but our doctrine, even from the first preaching of it, kings, generals, and magistrates, with all their satellites, forbad ; nevertheless it does not droop like human. doctrine, but flourishes the more. How was this, unless because, by the faithful earnestly praying for it, God opened to it a door that it might go forth even in spite of its enemies? Moreover, God, upon the pious constantly intreating for it, sometimes inclined the hearts of princes, not only not to oppose the Gospel, but to succour the ministers, and promote the progress of the Gospel. Thus he influenced Constantine, and after him Theodosius, and many other emperors, so that, renouncing paganism, they embraced the Christian religion. So in our age, and that of our ancestors, he influenced many princes, so that rejecting and extirpating Papistical superstitions, they opened a door for the Gospel by their own authority. On these accounts Paul rightly advises the Colossians, to pray that God would open a door of utterance to himself and the rest of the ministers of the Gospel: for this regards the power of God.

Instructions.

1. Ministers endeavour in vain to spread the Gospel, if God open not to them a door of utterance, and remove external obstacles out of the way.

2. It is the duty of every godly man, not only to ask of God, that he would extend the free course of the Gospel; butalso to exert all his own energies to do so himself.

3. They are therefore to be detested who cast any hindrance in the way of the word and its ministers, and, as much as in them lies, shut-and bar this door. In this class are to be placed tyrants, who persecute the ministers of the Gospel; heretics, who attack the doctrine of the Gospel; and false and mistaken politicians, who lay it down as a principle, that it is of no consequence whether a door be opened for true Religion or papistical superstition, only that they may enjoy external advantages ;¹³ and, lastly, Simoniacal patrons, who cheat the ministers of the Gospel of their due stipend, and seize upon what they ought to receive.

3. When God is invoked to open a door of utterance to his ministers, we also pray that he would give the efficacy to the word of the Gospel of penetrating the minds of men, and would open the doors of the hearts in the hearers of it. So Gregory understood this passage, writing on Job xxxviii. ; where these words are used, Paul prayed for a door to be opened by the Lord in the heart of his hearers to the mysteries of the Gospel. For he had the thunder of the word, but he prayed for a way to be opened to it; for he knew that it was not in his own power to give the way to it. Therefore the Apostle advises wisely, that God should be invoked to open the door of the hearts of men; because the utterance of preachers obtains this grace. from the Spirit, the enlightening the understanding of the hearer, the influencing his affections, and, finally, the entering into and healing the will: Thus truly said Aquinas, Q. 2. qu. 177, art. 1, where he disputes about the grace of utterance. And this the Scriptures often teach: for instance, in Acts xvi. 14, where God is said whilst Paul was preaching, to have opened the heart of Lydia, that she might attend to the things which were spoken; and Ephes. i. 17, 18, where Paul prays God that he would give the Ephesians the Spirit of wisdom and revelation, that the eyes of their understanding, oculos cordium illorum, might be enlightened, &c. and in all the passages where faith is declared to be the gift of God: For by faith the door of the heart is opened for the admission of the Gospel: therefore, he who gives faith opens the door of the heart to the Gospel. And hence it is that Augustine, De predest. sanct. cap. 20, asserts, that this prayer to which the Apostle excites the Colossians for opening a door of utterance, is a most evident proof that the beginning of faith itself is the gift of God.

Instructions.

1. It is not in human power effectually to teach salvation to the hearts of men, but this is to be attributed to Divine power and grace. Thus the Psalmist, cxix. 18, Open thou mine eyes, that I may behold wondrous things out of thy law; and beautifully says Augustine, in Epist. Joan. tract. 3, Think not that any man can learn any thing from man: if he be not within who can teach, our babbling is vain. Teachers and admonitions are as helps from without ; he who teaches the heart hath his throne in heaven. See 4, De doctr. Christ. cap. 16. And Aquin. Quest. disp. de magist.

2. Many open the door of their ears to the Gospel, who in the mean time have the door of the heart shut and barred. See Isa. vi.9; Mark viii. 18.

3. Prayer to God for the opening of the heart must always be coupled therefore with the hearing or reading of the word. For there is little light, whether in the hearing or reading the word, which prayer does not enlighten, as speaks Parisiensis, De Rhet. Div. cap. 30.

And thus ye have explained, what it is to open a door of utterance to ministers: namely, to give them a suitable faculty for performing this office; to give free course to the Gospel, by removing external obstacles; and, finally, to give efficacy to the same, that it may enter and penetrate the hearts of the hearers.

To speak the mystery of Christ for which I am also in bonds.] The Apostle has taught the people that it behoved them to ask from God, to give a door of utterance to ministers, that is, the faculty, liberty, and efficacy of preaching: Now he adds, that they must further ask, that it may be granted them to draw out these gifts into use and practice. For it often happens, that when God has given a remarkable faculty to many, when he has vouchsafed peaceable times for propagating the Gospel, when, in fine, he has made the undertaking of their ministry effectual in the hearts of men, yet, through indulgence and avarice, through envy and vanity, they have at length laid aside the desire and the care of speaking the mystery of Christ. Thus Demas forsook the ministry, 2 Tim. iv. 10. They who become indolent and avaricious, stifle the gifts bestowed upon them, and for the most part cast aside the office of preaching the Gospel: they who become turbulent or vain, preach to be sure, but yet in such a manner that these latter sow discords, the former, nonsense, whilst neither speak the mystery of Christ, that is, urge not the doctrine of salvation offered to all who believe and repent through faith in Christ crucified : And this is that mystery which Paul determined alone to know and to preach, ] Cor. ii. 2. Ye perceive, therefore, how necessary it is to pray, that ministers after they are furnished with all necessary helps, should exert these gifts conferred upon them in preaching the mystery of Christ.

Instructions.

1. We must pray not only that learned ministers may be given to us, but further, that they may be encouraged daily by God to discharge their office with alacrity and constancy: for the declension from labour to indolence is easy.

2. Ministers often fail in the work of their vocation, because the people fail in the duty of prayer for them to God. For most truly said Gregory ; Because the people are evil, utterance is taken away even from good teachers, Horn. 12, upon Ezek. on those words of the prophet, Chap. iii. 96, I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb : for they are a rebellious house.

3. Whereas Paul is urgent that they should pray to God, not that he might obtain the honours or the riches of this world, but that he might speak and preach the Gospel ; we infer from thence, that nothing is to be so desired by a pious minister, as the exercise of his ministry ; nothing to be so bewailed, as to be kept back from this work.

4. When he adds, to speak the mystery of Christ, he shews that they are but little mindful of their office, who having the faculty and the opportunity of preaching, yet rather affect to pass off their own wit, than to preach the mystery of Christ. The people should desire to hear nothing else, the minister should preach nothing else, than the mystery of Christ, that is, the doctrine of salvation obtained through Christ.

For which Lam in bonds.] These words are inserted by the way, but not unnecessarily : for they have their use, whether you look to the people, or the pastors.

1. They excite the people to love this Apostle, who, for the sake of the edification of the Church sustained so many afflictions.

2. They also stir them up to prayer for his liberation, who shews himself so desirous of their salvation, even in bonds.

3. Lastly, they excite to a true estimation of this treasure, namely, the Gospel; for the sake of which, the Apostle refuses neither bonds nor death itself.

Corollaries. )

1. It is the duty of all the godly, not to shew that they are unmindful of ministers, as often as they sustain persecution for the sake of the Gospel; but to help them by their counsel, their assistance, and their prayers.

2. It behoves us to love, yea, to honour ministers afflicted for the sake of piety in a greater degree. For crowns and chains of gold do not more adorn the great ones of the world, than bonds and chains do the ministers of God: forasmuch as to suffer for Christ is the distineuished honour, with which only eminent soldiers are wont to be presented by their General. Thus in Philip. i. 29, we read: For unto you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake.

Now if you regard Paul himself and other pastors, the aforesaid words have indeed their scope and utility. For they shew that Paul was not deterred from duty by these bonds or other inconveniences, but rather was thereby inflamed with a greater desire of discharging his duty; for which cause he desires their prayers so ardently.

Corollaries.

1. It behoves ministers to love their office and to value it much, not only when the Gospel flourishes, but when both they and it are despised and trampled upon by the ungrateful and wicked.

2. They are unworthy men in this spiritual army who are reckoned slothful in it, and weary of their labour; who soon grow tired or ashamed of their function, and bring their ministry to be hated or despised in the world.

3. Hence we infer, that although preachers of the Gospel may often be subdued and afflicted, yet the Gospel itself can never be either bound or extirpated: for as Chrysostom says, as they cannot enchain the rays of the sun, so neither can they those of the Gospel. The word of God is not bound, 2 Tim. ii. 9.

Vers 4.

In the last place, he wished it also to be urged in the prayers of the godly, not only that ministers might and should preach the word, but that they might do it as they ought, that is, in a suitable and the best manner. For in all duties which are rendered to God, not the mere action, but the mode of doing it is even mostly regarded. Hence that saying of Luther (as I conceive) That adverbs have the force of verbs with God, that is, that the Mode of doing any thing, which is designated by adverbs, makes more for the praise or shame of the doer, than the action itself, which is expressed in that place by the term verb. For as in natural things the form is more becoming than the matter, so in morals the manner is more commended than the action itself. Hence Cyprian (De sing. cler.) says, That is not holy which appears holy, except it be performed in a holy manner. But to come to the words themselves; this little clause, as I ought, embraces many things in its compass: we shall be content with these three.

1. He ought to preach the word of God freely or confidently. I think we must put this in the first place, because the Apostle, in Ephes. vi. 20, (where these things are accurately described) expressly mentions this wappnatas, or liberty of speaking. Neither can the legitimate preaching of the word consist without this liberty; because the end of preaching is, to cast down and subvert every thing that exalts itself against the Divine truth, or will, by the spiritual weapons of the Gospel, as says the Apostle, 2 Cor. x. 5.

Therefore, we ought not to preach smooth things, and, from a certain cowardly fear, withhold salutary ones: but those errors and sins which especially reign even in and among the greatest, are to be reproved. So God commands, Isa. lviii. 1, Lift up thy voice like a trumpet, and shew my people their transgresstons. Thus the prophet Hosea freely censured the vices of the princes and priests, Chap. v. 1. Well and piously said Prosper, De vita contempi, lib. 3. cap. 23, We ought to be more willing to restrain their enmities, who are unwilling to be amended, than to incur the displeasure of God whilst we flatter sinners. For they cure and heal those bitters, although they exasperate the passious, as Clemens rightly remarks in Protrept.

Neither ought we, either in the doctrines themselves, or in the forms and modes of speaking, to accommodate ourselves to the errors of others to the prejudice of known truth: which timorous persons often do against their conscience, especially among those whom they imagine to incline some little towards the Popish errors. But this is opposed to that liberty which is required in Christian ministers; who ought not only to retain the very substance (so to speak) and possession of the truth, but even to defend its remote bounds and confines as it were, Hence the Apostle commands us to retain, not only sound doctrine, but also the form of sound words. And prudently does Gerson advise theologians £o avoid extraneous terms in the doctrine of truth, part. 1. De exam. doctr. consid. i. For that oft repeated saying of Jerome is true, Heresy arises from words inappropriately used. Thus much of this zaggneis—this liberty of speaking.

2. We ought to preach the word of God constantly and diligently. So says the Apostle, Rom. xii. 7, He to whom the ministry is committed, let him wait on his ministering ; he who is a teacher, on teaching : and 2 Tim. iv. 2, Preach the word ; be instant in season, out of season, &e.

We ought not, therefore, to be withdrawn from discharging this office, either on the ground of our own advantage, or of pleasure and ease; nay, it ought to be the most desired and fruitful gain to a minister, that by his constant labour he may win souls to Christ; this ought to be his most delightful and acceptable pleasure, that by his ministry he daily renders many pleasing and acceptable to God the Father by Christ, as the Apostle insinuates, 2 Cor. ii. 2, Col. i. 98. Some one of the Roman emperors formerly said, that an emperor ought to die standing ; we should no less boldly declare, that a minister of the word ought to die preaching. Thus much of sedulity or diligence.

3. A minister ought to speak the word of God sincerely and faithfully. It concerns this fidelity not to tack human figments to the Divine word, and to thrust those things upon the people as dogmas necessary to salvation. 1 Cor. xiv. 1. For the Apostles themselves were dispensers of the mysteries of God, not maintainers of their own inventions ; they helped, were not lords over the faith of Christians. And the successors of the Apostles in the ministry, if they would shew themselves faithful, ought to propagate Apostolic doctrine, not to draw out a new one: If we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed, Gal. 1.8. This was the opinion of all the pious Fathers: who, although they admitted the authority of the Church in determining rites, yet thought that in matters of faith it should be bound to the rule of the Scriptures alone, and to add any thing to this rule they thought to be perfidious. I will add some testimonies from the Fathers, because the perfidious Tridentines have thrust so many dogmas upon the Church, and that under an anathema, most of which (by the confession of Papists themselves) have not a firm foundation in Scripture. Hilary, lib. 6, De Trin. upon those words Hear Him, says, I will hear by all means, nor will 1 hear any one else except him who hears him, or teaches him: and lib. ad Constant. he advises, not to overstep the immutable constitution of the Apostolic faith, lest our faith should change with time, and not continue that of the unchangeable Gospel. And Athanasius, De consiliis; Jf you are disciples of the Gospel, walk in the Scriptures: of you wish to invent any thing different to the Scriptures, why do you enter the lists with us, who cannot endure to hear what is not in them? Tertullian, De anima, cap. 1, says; Who shall reveal what God hath concealed? It is better to be ignorant with God on our side because he has not revealed, than to flatter ourselves with the false knowledge which the presumption of man imparts. Jerome, in Titus i. observes; Without the authority of the Scriptures prating is not to be credited. Augustine frequently teaches, that no one is to be bound to believe human authority without the foundations of Scripture; as in Epist. 19 to Jerome, and Epist. 48 to Vincent Donatist. These things may suffice to open the perfidy of the Papists.

It also concerns this fidelity, not to withhold from the people any part of the doctrine of salvation. For God gives this in command to all his ministers ; Ye shall not add unto the word which I command you, neither shall ye diminish from it, Deul. iv. 2. If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, Rev. xxii. 19. And Paul on this account, when he endeavours to shew how faithfully he had conducted himself in the ministry, says, I am pure from the blood of all men, because he had withheld nothing from them, but had declared the whole counsel of God, Acts xx. 26, 27. Here, therefore, the Papists greatly sin, who plead often for the worship of images, the sale of indulgences, and the observance of their traditions; but concerning justification by faith in the blood of Christ, and other fundamental doctrines of the Gospel, they are more dumb among the people than fish. “Those also among ourselves sin, who do not endeavour to imbue their people with a knowledge of all those things (at least summarily) which are necessary to be believed or done for the attainment of salvation. 250 AN EXPOSITION OF $T. PAUL’s — Chap. iv.

Lastly, it concerns this fidelity, so to apply doctrines, warnings, and reproofs, that they may be useful to the hearers, not that they may be vain or pernicious. For arguments true and useful in their own nature, sometimes become hurtful, when they are not set forth or applied in their place. And indeed rightly writes Augustine, De bono persever. lib. ii. cap. 21, It is the character of a treacherous physician so to make up useful medicine, that it shall not do harm, or at least no good. And in this matter it is usual and almost customary for most ministers to deviate, and not to speak as they ought. For nothing is more usual, than among the great and noble to proclaim smooth things to the people; among the rude and common people, to bring crimes against the noble, the magistrates, and bishops. For what end, unless that all may be rendered curious and inflated with enquiring into and censuring the faults of others, but stupid and indifferent in judging and correcting their own ?

But we must pray and labour not only to preach the Gospel, but to do it as it ought to be done by all ministers, that is, freely, diligently, faithfully. Thus much for the first part of this exhortation.

Vers. 5.

The foregoing exhortation to fervent and constant prayer having been explained, we proceed to the other, which excites the Colossians to a wise and circumspect conversation. And in treating this, there are three things to be observed.

1. The duty imposed; Walk in wisdom.

2. The persons towards whom this duty is especially to be discharged ; toward them that are without.

3. The certain primary business of this requisite wisdom; redeeming the time.

Walk in wisdom.] To walk in wisdom is to do all things cautiously and circumspectly, as men are wont to do when they perceive that they are beset on every side with difficulties and dangers: for danger is the whetstone of wisdom. Believers in those days lived in the midst of heathens ruling over Christians themselves, and serving idols and demons: there was need therefore of remarkable and precise wisdom, so to keep the middle course between Scylla and Charybdis, as neither to confirm the pagans themselves in their idolatries and impiety, nor seem to oppose government and lawful power.

There are then, as it were, four primary reasons of imposing this duty in this place.

1. To look well not to cast any spot of disgrace upon that God whom they worshipped, and the religion which they professed, by living badly. For it is presumed, that servants conform themselves to the disposition of their masters. Hence the pagans, as soon as they saw wickedness committed by Christians, spake against the God himself whom they worshipped, and imputed the wickedness of private men to our religion. This was charged to the adultery of David by the prophet, 2 Sam. xii. 14, Thou hast given occasion to the enemies of the Lord to blaspheme. Paul alleges this against the Jews, Rom. ii. 23. Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you. In fine, this Apostle employs this as a special incentive to integrity of life, 1 Tim. vi. 1, That the name of God and his doctrine be not blasphemed. Cyprian graphically describes the insult and blasphemy of unbelievers bursting forth on this account; whose words I transcribe opt of his book De dupl. martyr. Behold they who boast that they are redeemed from the tyranny of Satan, who preach that they are dead to the world, nevertheless are overcome by their lusts as well as we, whom they affirm to be yet held under the dominion of Satan. What does baptism profit then? What does the Holy Spirit profit them, by whose will they say they are governed? Why have they the Gospel, the Gospel, continually in their mouth, when their whole life varies from the precepts of the Gospel? Thus far Cyprian. Therefore let this primary business of wisdom be, so to walk, that our life may be an ornament, not a disgrace to the Christian profession.

2. To beware that we do not so gratify the heathen and ungodly, as to inflict a wound upon our consciences, by communicating in any manner in their superstitions. For it is the character of an idle, and moreover of an impious mind, to be led away from the Divine direction even in the slightest degree in the business of Religion, and to pass over to the adversaries’ camp: neither is it the conscience of the Christian only, sinning in this manner, which it wounds, but it hardens the mind of the pagan also in his superstition who witnesses it. Hence this communication with idolaters is strictly prohibited in both Testaments. Thus in Exodus xxxiv. 15, Thou shalt not make a covenant with the inhabitants of the land; when they go a whoring after their gods and do sacrifice unto them, and one call thee, thou shalt not eat of his sacrifice. In 2 Cor. vi. 15, 16, it is urged, What communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? In Ephes. v. 11, we are enjoined to have no fellowship with the works of darkness.

And here it is worth while to consider the severity of the antient Church towards those who incurred the least suspicion of committing idolatry, although they had done so being compelled to it through danger of death. Diocletian, Licinius, Julian, and other idolatrous emperors, partly by fear, and partly by rewards, endeavoured to induce Christians to offer incense to their idols ; as may be seen in Eusebius, Hist. eccl. lib. 8. cap. 3, and De vita Constant. lib. 1, cap. 47; and in Nazianzen, Orat. 1. in Julian. It might not seem perhaps of great moment to any one, to throw a few grains of incense into the fire, at the command of the emperor: but because this was done in honour of the idols, severe decisions were passed against them by the Church; which may be seen in the eight first canons of the Council of Ancyra.¹⁴ Tom. i. Concil p. 293. How great a wound they inflicted upon their consciences who did this, may be gathered from that narration which we have in Nazianzen, Orat. 1, in Julian. Some Christians were led by the gifts and subtilty of Jutian to offer incense ; but being presently chastised by others, and brought to penitence, they returned to the emperor ; they cried out, that their hand had sinned, not their mind, that they were Christians ; they insisted that he would lop off the hands which they held out to offer the incense, and that (if he wished) he might cast them into that fire which they had polluted by their idolatry. This perturbation of conscience follows every act of idolatry in the godly: in the ungodly and carnal for the most part, obduracy succeeds, and at length an entire : falling away to idolatry. Let this, therefore, be the second business of walking wisely, carefully to beware not to bring guilt upon the conscience by any idolatrous communication.

3. The third is, that they should not rashly endeavour by external force to abolish idols or idolatrous rites, since they had neither the call nor the power of aiming at such things : for this is not to walk in wisdom, but to act madly without any reason. Indeed, a wise man will attempt to throw down idols’ placed in the hearts of pagans, sooner than in temples; if he takes a contrary course, he seems to perform not so much a work of wisdom as of sacrilege. God himself prescribed this wisdom to all the godly, in Deut. vii. 1, 5; When the land shall be given into your power, «« . «. -ye shall destroy their altars, and break down their images, and cut down their groves, &c. Hence says Augustine, De verb. Dom. secun. Matt. serin. 6, Jt is the part of furious Circumcellionest to be cruel where they have not the power. WHEN THE LAND SHALL BE GIVEN INTO YOUR POWER, YE SHALL DESTROY THEIR ALTARS. Where the power is not given us, ye shall not doit. For we do it before we have thrown down the idols in their hearts. Therefore, God requires this from them who are under the power of idolaters, namely, that they should not pollute themselves with the superstitious worship of the idols; but he does not require, that they should attempt to hinder or abolish their idolatry by external force. Ye shall see in Babylon gods of silver, and of gold, and of wood borne upon shoulders. Beware therefore that ye be in no wise like to strangers, neither be ye afraid of them, when ye see the multitude before them and behind them, worshipping them: but say ye in your hearts, O Lord, we must worship thee. Baruch vi. 4, &c. in that Epistle which is attributed to Jeremy. Finally, Ladd the example of Paul; who, when he walked among the numerous idols of Athens, did not attempt to pull them down with his hands, or to shatter them with hammers, but with reason and argument. See Acts xvii. 16, &c. to the end.¹⁵

4. The last business of wisdom is, not to refuse even to unbelievers and pagans, the obedience due to them, whether by Divine or human right. Christ commanded this to all his disciples, Matt. xxii. 21, Render unto Cesar the ! things which are Caesar’s, and unto God the things that are God’s. Paul preached this, Rom. xiii. 1, Let every soul be subject unto the higher powers. Peter himself advised to this, ] Epis. ii. 15, Submit yourselves to every ordinance of man for the Lord’s sake; whether it be to the king, as supreme, or unto governors as sent by him, &c. But all these concerning whom Christ, Paul, and Peter spake, were in that age heathens and idolaters. It is, therefore, the duty of a Christian walking wisely, even to honour heathens and unbelievers invested with power, to pay them tribute, to yield them obedience, and to do all those other things to which they are bound by laws not opposing the Divine laws. So Augustine, Quest. V. et N. Test. quest. 35, says, The king is always to be honoured, if not for his own sake, yet on account of his station ; and De civit. Dei, lib. 5, cap. 19, The power of ruling is not given to the wicked, unless : by the Providence of the Most High God, when he judges human affairs worthy of such masters; and cap. 21, He who gave the kingdom to a Christian Constantine, he also gave it to an apostate Julian. If even he gave the kingdom to an unbeliever, men may not withhold their obedience on account of infidelity.¹⁶

2. Now, in the second place, we must speak more distinctly concerning the persons towards whom it behoves us to exercise this wisdom. And they are called them that are without. Under which title he denotes all not as yet admitted into the Church; as also in 1 Cor. v. 12, What have I to do to judge them that are without? For the Church is as a certain spiritual house: hence they who have enlisted their names under Christ, are accounted the servants of faith: they who have not done so, are judged to be strangers and foreigners from this family of the faithful.¹⁷ Wisdom is indeed to be exhibited in our walk to-. wards our brethren, and in like manner towards all men ; but special mention is made of them that are without in this place, because there is special difficulty in that respect. And the Apostle designated (as it is said) heathens and pagans by this word, on account of the circumstances of those times : but inasmuch as we do not now live among them, we must use this wisdom towards heretics, towards the profane, and atheists, who usurp indeed the name of Christians, but nevertheless are altogether strangers to the true and living Church of Christ. These persons, then, are to be considered, either as they preside over or as they are subject to true and orthodox Christians.

When they preside and govern, we shall walk wisely towards them if we shall have performed those things which were explained above by us.

When they are subject, and yet are frequently conversant among the orthodox, lest they should be thorns in their eyes, there is need of manifold wisdom, both in public magistrates, and in private Christians.

1. The magistrate must exercise his wisdom towards the learned, who are as standard-bearers and leaders of the heretical faction. And it consists in this, to take care most diligently not to hold conversations upon religion with the more unlearned and simple orthodox : for although they may have the head of the dove, yet all have the tail of the scorpion, as says Bernard, Epist. 196. There is the same reason concerning the books of heretics ; from the reading of which the unlearned and unstable are to be restrained, lest they should be corrupted by the leaven of their errors and heresies. See Gal. v. 9.

2. It pertains to this wisdom of the magistrate, to take care that heretics, the unlearned, and those seduced by others, be mildly and wisely informed and instructed by learned and pious men, who shall be judged fit for this business.

3. It behoves a pious and wise magistrate to employ a double care towards all these strangers promiscuously :

First, to compel them by fines and punishments, at least to attend the outward means of religion, namely, to be present at prayers, and preaching, and the celebration of the sacraments. Augustine frequently teaches this: In Epist. 48, he confesses that he was of a contrary opinion, but afterwards found by experience, that the terror of the laws and medicinal trouble are very necessary to the depraved and indifferent minds of many. You may find more in Epist. 50, and Epist. 204, ad Donat. et contra 2 Epist. Gaudentii, lib. 2. cap. 17. “This is the first care. Secondly, that they may not be permitted to exercise superstitious rites, both contrary and repugnant to true religion. For in this kings serve God as kings, if by virtue of their royal power they command good things, and prohibit the bad, not only things which pertain to human society, but also those which pertain to Divine Religion, says Augustine, Contra Cresconium grammat. lib. 3, cap. 51. Augustine has also similar remarks in Epist. 50. Thus much concerning the wisdom of the magistrate towards heretics and all who are without the pale of the orthodox church.

As to what belongs to private persons, especially the rude and unlearned; this is their chief wisdom towards ° them that are without, to converse with them so far only as natural, moral, or civil right requires; not to enter into any intimate friendship with them, not to desire any alliance, as many are wont, For wisely says Tertullian, advers. Valentin., As vices bred elsewhere are wont to put forth and infuse their poison into members that are near to them; so the vices of the wicked are derived to those who associate with them. Hence to mix in marriage, or enter into friendship with idolaters, and to cleave to their errors, are judged as connected and consequences to one another by God himself, Josh. xxiii. 12. Thus much as to the persons towards whom this wisdom is to be exercised.

Redeeming the time.] In these words is expressed a particular and certain special business of this wisdom: concerning which a few things are to be added separately. Redeeming the time, Kaupóv e&uyopdterSa:, is nothing else than to make the most difficult and inconvenient seasons, and adverse to our salvation, advantageous and opportune. Such were the times when Christians lived in the midst of the cruelties of idolaters; such also are now, when we live in the midst of the seductions of heretics, and profane scoffers of God and Religion. How, then, shall the godly be able to find a seasonable time in this unseasonable one? No otherwise, truly, than by redeeming this opportunity of serving God, and consulting their salvation, which so many disadvantages seemed to oppose. But it is redeemed for the most part at a great price :

Sometimes with the contempt and rejection of all honours and secular pleasures. For always a difficulty, ofttimes even ignominy and punishment, deter Christians from the path of salvation. Of this unseasonableness he makes a seasonable time to himself who, for the sake of religion and righteousness, thinks it a noble thing to despise the pleasures and delights of the world, to sustain contumely and punishments: this the Apostles and martyrs did in the primitive Church. See Acts v. 41.

Sometimes by the renouncing riches and all external good. For it was the custom of tyrants to strip and spoil the true worshippers of God of all their goods. As often as this happened, it allowed them to retain only the life of faith, all things else were exposed to their will; just as travellers were wont to give all their stores to robbers, and only bargained for their life. This Augustine has taught us, in Epist. ad Rom. propos. 74, We must mot resist magistrates, although they should unjustly take from us all our temporal goods. Ye took joyfully the spoiling of your goods, Heb. x. 34.

Sometimes at the expence of this life. For frequently the fierceness of persecution was so great, that not only was it a penal, but a capital crime to embrace the true Religion. Such times there were to Christians under many heathen emperors; Such also were the times of Mary to us; there are such times still to all the orthodox and godly under the empire of the Scarlet Whore. They who fall on these bitter times, might make blessed times of them, namely, by redeeming the occasion and opportunity of glorifying God by the voluntary pouring forth of their blood. See Acts xxi. 13. In a word; he is said to redeem the time, who submits himself to conditions however unjust (so that they are not unlawful) that he may cleave to God, and retain saving faith and a good conscience.

Instructions.

1. Such is the power of ungodliness and the fury of the devil, that the godly can indeed only filch a little of the time which they consecrate to God and their salvation, unless it be redeemed for the most part at a great cost.

2. No times, however, are so adverse to the godly, and hindered by such difficulties, but the wise, who know how to redeem time, can find opportunity for glorifying God and promoting their salvation.

3. It is the part of a wise and magnanimous Christian, not to be deterred from faith or piety because the days are evil; but rather to be excited by these evils and disadvantages to constancy in the Divine worship, and the profession of the true faith: For to every business of this life, one time is convenient, another inconvenient ; but for promoting the business of the future life, there is no time which may not be convenient to one who walks wisely.

Vers. 6.

The exhortation that preceded was to perseverance in prayer, and wisdom in conversation: This last member of the Apostolic exhortation excites to the use of discretion in speaking.

There are two members of this verse: 1. The exhortation itself; Let your speech be alway with grace, seasoned with salt: 2. The amplification of the exhortation ; that ye may know how ye ought to answer every man.

In the exhortation itself these three things must be considered: What, How long, In what manner.

1. If it be inquired what that is concerning which the Apostle labours so much in directing and instructing us ; It is Your speech.| This it is which he endeavours to direct as it were to a certain rule. By which word, although he seems especially to have respect to that converse which is held with infidels and pagans, yet he has respect also generally to whatever discourse Christians have with one another.

Instructions.

1. Itisnot sufficient to order our life and actions well, unless we at the same time regulate our words and discourse religiously. For Christians must not only live, but speak according to rule. If any one among you seem to be religious and bridleth not his tongue, that man’s religion is vain, Jas. i, 26. Therefore away with that excuse plainly of a licentious poet,

We have a wanton escutcheon, but a chaste life. Neither the life nor conversation is allowed to be indecorous in pious men.

2. Not only is there danger of guilt and damnation from wicked actions, but it is also incurred from wicked speeches ; because we are bound to useful speech and seasoned with grace; as shall be shewn presently. And hence the Apostle calls a wicked tongue an unruly evil, and declares that it is full of deadly poison, Jas. iii. 8. Death and life are in the power of. the tongue, says Solomon, Prov. xvin. 21. Chrysostom, Hom. 2, in Matt. observes, that most men bring injury upon themselves by their tongues. And Cyprian, lib. 1, epist. 3, notes, that among all the parts of that rich man concerning whom we have a parable in Luke xvi., the mouth and the tongue suffered the most bitter torments, because he had sinned more with the tongue and the mouth.

3. It is the mark of a perfect and complete Christian, to manage his discourse and his tongue rightly. Hence, after the injunction concerning perpetual prayer and a wise conversation, the Apostle subjoins, in the last place, as the height of perfection, the government of the tongue: For, says he, ?f any one offend not in word, the same is a perfect man, and able also to bridle the whole body. James iii. 2. Ye thus have what it is which is to be regulated.

But for how long must we employ this care of our speech ?

2. Always, says the Apostle. Not that we must always speak ; for there is a time to be silent: but that when we speak, we must always take care to speak as we ought.

Here, therefore, they are to be reproved, who only speak soberly and religiously before ministers or other grave men, or when they suffer from disease ; whilst in their banquets or private conversations, they think they may make use, as by a peculiar privilege, of any obscene or foolish expressions.

3. Let it be with grace seasoned with salt.] How our speech is to be rightly regulated, is now, in the third place, shewn; namely, if it be in a manner seasoned with grace as with salt. Hence Tremellius translates the passage a little more freely, Let your speech be with grace, and as if it were seasoned with salt. By grace and salt in this place we must understand that pious and religious prudence flowing from the Holy Spirit, which first directs the heart, then the tongue of the man to utter speech as he ought. This gift of grace is likened to salt on two accounts :

1. Because as salt extracts the noxious humours from meats, and banishes all putrescency from them: so the grace of heavenly wisdom represses idle and useless language in the discourse of the godly; and it altogether removes and takes away from them wicked, obscene, and impure language. Let no corrupt communication proceed out of your mouth, &c. Ephes. iv. 29.

2. Because as salt not only dries up the superfluous and noxious humours of meats, but makes them much more fit to be digested, and wholesome for nutriment; so the salt of wisdom operates, not only that the discourse of Christians be not idle or noxious, but becomes more suited and useful for edification. For what is said of Solomon, Eccl. xii. 10, may be extended in a degree to all the godly, He sought to find out acceptable words, and that which was written was upright, even words of truth.

Instructions.

1. No discourse of Christians ought to be insipid: but that is deemed as unsavoury, which is either hurtful, or no ways profitable.

2. [tis not sufficient to season our speech with any kind of salt, but we must do it with the salt of wisdom. Therefore let that salt of satirical virulence be discarded, with which it is too much the custom with the petulant to season, or rather to embellish their conversation. Neither let us very much indulge those jocular saltings with which men of politer wit are delighted in a wonderful manner. For although I would not decide with Ambrose, that all raillery ts abhorrent to ecclesiastical rule, and is, on that account, to be declined; yet I would affirm that the commendation of a Christian does not depend upon it; and therefore he must labour only for the salt of wisdom in his conversation.

3. They are altogether destitute of this salt, to whom it is customary and pleasant to blab out words corrupting to the mind or the affections of the hearers: for it is the property of salt to restrain corruption, not to produce it.

They corrupt the mind and judgment, who disseminate heretical, false, or ambiguous discourses, either inclining to Popery, or any other heresy. For words of this kind either impel the unskilful and unstable into error, or at 7 least leave them doubtful in the faith.

They corrupt the will and affections, who belch forth obscene, profane, or irreligious sayings; whereby atheistical men attempt nothing else than to tear away from others also by this contagious discourse, the piety and fear of God which they themselves have cast off. But all these have not salt in themselves; but consumption, putridity, and poison, which they labour to infuse into all others.

Thus much concerning the exhortation itself; about which we have spoken the more briefly, because we have treated the same matter at the eighth verse of the preceding chapter.

That ye may know how ye ought to answer every man.] In these words he amplifies the aforesaid exhortation, by indicating the cause for sound and discreet speech, and the use of it.

That ye may know.] Tremellius translates it, And know ye. In which words the Apostle shews the very cause or fountain of sound speech, namely, the knowledge drawn from the word of God, laid up in the mind of the speaker. For sound speech does not produce our knowledge; but knowledge causes us to use sound speech. Therefore, although in the order of nature knowledge precedes discreet speech; yet in the order of cognizance and ‘manifestation, speech precedes and indicates knowledge. And hence it is that the Apostle in the former passage wrote, Let your speech be seasoned with salt, and then subjoined, that ye may know, &c. that is, that thence it may be manifest that ye are endowed with that distinguished knowledge which becomes Christians.

How ye ought to answer every man.] In these last words we have the fruit, the use, or application, as well of knowledge, as of wise speech; namely, that il may be answered to every one even as it is fit: That is, to unbelievers and pagans requiring a reason of our faith, constantly and prudently, lest we would expose our religion to ridicule ; to heretics impugning the true faith, vigorously and bravely, that we may not suffer even the least particle of Divine truth to be overthrown ; that we may impart saving doctrine to the ignorant, and to those enquiring after the ways of the Lord; that we may administer comfort to the afflicted, and those groaning under the burden of a wounded conscience ; in a word, that to all, desiring our discourse on any account whatever, we may speak wisely and with profit.

Corollaries.

1. All Christians (under whatever title, whether Clerics or laics) must endeavour to obtain that knowledge of religion and divine things, which may guide them to render a reason of their faith. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, &c. 1 Pet. iii. 15.

2. Not only is this required from well instructed Christians ; but even that they may abound in knowledge and speech, if not in more artificial, at least fruitful, and accommodated also to the edification and various advantages of the brethren. This Paul extolled in the Corinthians, 2 Epis. vili. 7, Ye abound in every thing, in faith, in utterance, in knowledge, &c.

3. They are deservedly to be blamed, who do not apply themselves to sacred learning, which alone is wont to imbue the minds of men with this art of speaking wisely. For that salt is hidden in the word: and thence all wisdom is to be derived, which may be salutary either to the possessor himself, or to others. Hence the Apostles, being instructed in the Divine word, are called The Salt of the earth, Matt. v. 13. In which form of speaking, that which is the property of the Divine Word, is transferred to the persons to whom the administration of it is committed.

4. We may hence infer the cause, why almost all places every where echo with silly and insipid discourses ; namely, because most men are destitute of this salt of the doctrine of the gospel, and of spiritual wisdom, whence every well seasoned speech flows.

5. Hence you will perceive with how great wickedness the Romanists surround themselves, who take away the salt of the Divine word from the people: for by that same act they impose upon themselves the necessity as it were both of thinking and speaking foolishly, to whom God gives it in command both to acquire knowledge and speech seasoned with salt to promote the advantage of their neighbours. But to those to whom either the health or the utility of their brethren is a matter of care, it behoves them to season both their mind and their speech with the salt of the Divine word: for every one is bound to know that, says Gerson, part. 2. in Regul. moral., without the knowledge of which he cannot fulfill the command, and avoid sin.

And thus we have dispatched the three-fold apostolical exhortation. Now we must pass on from the exhortations to the second part of this Chapter, namely, to the Apostolic encomiums and commendations which he bestows upon certain distinguished men.

Vers. 7, 8, 9.

The Apostle proposed some very useful and very necessary exhortations in the six foregoing verses: Those having been explained, there now remains only the commendations of certain particular men, and salutations from sundry persons. Perhaps these matters may seem of less moment to some persons; but yet they are not to be made light of: For that rule of Chrysostom is to be approved by all, Proper Names, although they may be recited alone in the Scriptures are not to be despised, om. 4. in Gen. For like as if any one should find dry herbs, having neither fragrance nor colour that was pleasing, disposed in the officinal of the physician; however mean may be their appearance, will yet guess that some virtue and remedy is concealed in them: so tn the pharmacopaia of the Scriptures, if any thing occurs which at first sight may seem to be despised by us, yet may we determine of a certainty, that there is some spiritual utility to be found in it ; because Christ, the Physician of souls, we may suppose, would place nothing insignificant or useless in his pharmacopeia, as Origen has admirably said, in Hom. 8, in Levit. Let us now come to the point, and discuss in their order, as well these commendations as the salutations following them.

In these three verses, then, which we have recited, is contained the second division of this Chapter; which is employed to commend two distinguished men, by whom this Epistle was transmitted to the Colossians. Now three things are to be considered in these as it were commendatory letters :

1. The persons sent; namely, Tychicus, and Onesimus.

( 1. To make the affairs of Paul

known to the Colossians.

2. The causes of the 2, To know and look into the

mission ; affairs of the Colossians.

3. To comfort the hearts of the

Colossians.

3. The commendations of the Missionaries :

Of Tychicus; which are opened in the 7th

verse,

Of Onesimus; which are opened in the 9th

verse.

We must begin with the persons; and first with Tychicus: He was of Asiatic origin, and clave to Paul as his companion in passing through Macedonia, and afterwards preceding him, he awaited him at Troas, Acts xx. 4. In the Synopsis which passes under the name of Dorotheus,¹⁸ he is said to have been the first Bishop of Chalcedon. But the credit of this must rest with this author, It is certain and clear, that he was a pious man, and endowed with remarkable gifts, and employed the same to propagate the Gospel and edify the Church,

As to the causes of his mission; the first is gathered from these words, All my state shall he declare unto you: that is, he shall shew you all things about which you ought to be informed. Paul was separated from the Colossians by a long distance, inasmuch as he was imprisoned at Rome, and, as it were, destined to the lions: On account of their love, therefore, towards such an Apostle, they desired doubtless to know how he did, what sufferings he was labouring under, what danger threatened him, what hope of deliverance there appeared, and other things of the kind. Therefore, willing to satisfy this so becoming a desire, he deputed Tychicus and Onesimus, who might make all these things known to them.

Hence we may observe,

1. It becomes well-instructed Christians to desire a’ knowledge of the prosperity or misfortune of their pastors, and to be kindly affected, and even ready to render them assistance when occasion arises.

2. Pious pastors, even afflicted and imprisoned, so conduct themselves, that it may be useful to the Church to know what they do. So this great Apostle cast into prison at Rome, and bound in chains, notwithstanding received all that came in unto him, preaching to them the kingdom of God, and teaching those things which concern the Lord Jesus Christ with all confidence, Acts xxviii. 30, 31. It is no wonder, therefore, if he who could do such remarkable things under his confinement, should wish his affairs to be known to ‘them.

3. A Christian people, therefore, is to be blamed, to whom it is no pleasure to see the prosperity of their ministers ; neither feel any sympathy in looking upon their miseries: who only care about their own things, but with regard to their ministers, what they want or what they suffer, they are no ways solicitous about. “The Colossians were otherwise minded, who earnestly desired to know all Paul’s concerns.

4. Ministers also are to be reprehended, who do not so conduct themselves in every condition and fortune, that it may be well for their people to know what they do and what they suffer. Of this class are they, who in prosperity give themselves to ease ; but under the cross despond through indolence of mind, or through impatience rage against God and men, and in the mean time are intent upon no good thing. It is not to be desired that all the affairs of these men should be made known to the people, as what would be rather a scandal to them than a comfort.

That he might know your estate.] This was the second cause why Paul would send Tychicus to the Colossians. He desired not only that they might be informed about his state, but that himself also should be informed about their state. But the Apostle had respect most especially to the things pertaining to their spiritual state: For he desired to know how they were rooted in the faith, how they agreed together in love, how they observed discipline and order, and, in one word, how they adhered to their Christian profession. This knowledge is very necessary to the pastor: because the state of the people being little understood, he cannot apply to them fitly and suitably either his doctrine, or reproof, or consolation; as a physician cannot his medicines, unless he first inquire into the state of the sick man.

Many things are here to be observed and imitated by us ministers. ]. Let us observe the paternal love of Paul towards the people; who, imprisoned and appointed to death, was yet more solicitous about the affairs of others than about his own life. If he cared less for his own life than the spiritual edification of a Christian people, then it behoves us to prefer the public good of the Church which we serve to our own pleasure and private advantage.

2. Let us observe the diligence of the Apostle, who was not satisfied to disseminate the Gospel by his preaching and by his letters, but thought it even his duty to inquire into the life and conversation of men, and, as much as he could, to furnish himself with particular knowledge of each individual. Thus every minister ought to labour, not only in feeding his flock, but also in inquiring into and discerning their manners.

3. Hence let us observe the wisdom of Paul: For he undoubtedly makes the Colossians much more solicitous about regulating their life properly, whilst he intimates that he was so solicitous to know the same. There is no doubt but even amongst ourselves, all in whom there is the least spark of shame and honesty, would live more holily, if pastors, according to their office, would endeavour to know the manners and course of life of individuals.

And comfort your hearts.] This is the last cause whereby Paul was impelled to send Tychicus. They needed consolation in a twofold respect :

1. Because, as it is very likely, they were much grieved on account of Paul’s being imprisoned, of whose death, by the well known cruelty of Nero, who then ruled, they could not but daily expect the sad tidings. Tychicus, therefore, relieves the minds of the Colossians, by relating ‘ to them that this eminent Apostle not only lived and was well, but even preached the Gospel freely in his bonds. ,

2. They needed consolation in respect of their own infirmity: For it is too much the case to shrink from a profession of the Gospel through impending danger. For the devil and the flesh, impatient of the cross, are wont to suggest to the minds of men, that it is folly to embrace that doctrine which kings endeavour to extirpate by punishment, which the wise men of the world endeavour to subvert by various schemes. The Apostle, therefore, in order to meet this evil, and confirm them in the faith against persecutors and against seducers, sent Tychicus to establish them, and exhort them that they should not be moved by these afflictions, but be ready after his example to suffer any thing for the Gospel. See 1 Thess. iii. 2.

Hence we may learn,

1. To acknowledge the inbred evil of our nature, which causes us all to be dejected in mind as often as we perceive the cross and affliction to threaten the profession of the Gospel: for we are as that stony ground, which receives the word with joy, but when tribulation ariseth for the word’s sake is forthwith offended, Matt. xiii. 20. Therefore, it behoves us to withstand this evil, to lift up our hearts, and to confirm them by spiritual comforts. — For this our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of gl ry, 2 Cor. iv. 17.

2. A minister of the word ought not only to shew himself a pattern of constancy and fortitude in suffering, but also to animate and strengthen others by building up, consoling, and preparing them by all means to endure the cross with joy. Thus, in time past, Tertullian, Cyprian, and other pious pastors, for this end armed the Christians to submit to martyrdom by their writings: so in the days of Mary, our ministers of the Gospel consoled the hearts of their people by letters and exhortations. They, therefore, are wholly unmindful of their duty, who despise their brethren groaning and labouring under any cross whatever, whose hearts they ought to comfort and strengthen. Thus much for the causes of the mission.

A beloved brother, and faithful minister, and fellow-servant in the Lord.] Ye have heard the causes of the mission: Now let us come to the commendation of the person sent, whom the Apostle, not only in this place, but also in Ephes. vi. 21, honours with the same remarkable commendations. As to the present encomium, it consists of three members : which we shall notice the more briefly, because we have spoken in the seventh verse of the first Chapter concerning them. ‘ ]l. He calls Tychicus a beloved brother.] All Christians were wont mutually to call one another by this name, according to the saying of Christ, Matt. xxiii. 8, One d$ your Master, and all ye are brethren. But yet it is to be supposed that Paul did it in this place, not only because of the common custom, but because of his singular love towards this man deservedly most beloved. Hence learn,

1. That brotherly love among all Christians ought to be strong, but especially among ministers of the word. I command you that ye love one another, said our Lord. John xv. 17. Hence says Tertullian, De patient. Love is the chiefest bond of faith, and the treasure of the Christian name.

2. They who bear hatred or envy towards their brethren, especially towards fellow ministers, possess nothing of the candour of Paul, nothing of Christian charity : for that saying of the Apostle, 1 Thess. iv. 9, agrees in all the truly pious, Concerning brotherly love ye have no need that I write unto you, &c.

2. He is called a faithful minister.] A double eulogy is contained in these two words: he is extolled from his honourable office, because a minister ; and from the faithful execution of the same, because faithful in the ministry.

A Minister) namely, of Christ: for he speaks not of any abject ministry, but of the ministry of the Gospel. He is therefore named a minister for the sake of honour. Hence learn,

1. That they are not to be reckoned among Christians who despise men, otherwise not at all to be despised, on the sole ground that they have undertaken the office of a minister. For if to be a Christian, is a glorious thing ; then to be among Christians the leader of a faithful people, the interpreter of the Divine will, a preacher of heavenly things, is by far the most glorious. Hence Paul, in 1 Tim. v. 17, assigned a double honour to the ministers of the word, let them be especially counted worthy of double honour who labour in the word and doctrine.

2. That they are foolishly modest and unworthy the ministry, whom the profane folly of others either causes to be ashamed or to repent of so honourable a vocation. Paul was otherwise animated, who thought that he honoured Tychicus by this title of a Minister, and commended him to the Colossians; and who professed concerning himself, I am not ashamed of the Gospel, &c. Rom. i.16. And Gregory Nazianzen, Orat. 7, says, that i is more excellent to serve God in the sacerdotal office, than to bear the pre-eminence among earthly kings.

3. That they also even sin on the opposite side, who endeavour to transform this spiritual ministry into a temporal empire. This the Romanists do, who constitute their Pope, not a minister of the Gospel, but a temporal monarch of the whole world. Thus much of the office.

Faithful.] This adds much to the commendation of Tychicus. For inasmuch as the ministry itself is to be honoured, although in a wicked man; yet dishonesty or infidelity in the discharge of this ministry, is wont, not only to alienate our minds from the minister himself, but to cast a stain even upon the ministry also.

This fidelity, which is commended in Tychicus, consists in two things: in that he always exercised his ministry both to promote the glory of God, and to advance the edification of the people of Christ.

Hence we are instructed,

1. They thrust themselves in vain into the ministry, who in discharging the same do not prove themselves faithful; nay, it is pernicious both to their own welfare and that of others: neither shall they receive the prize destined to teachers, but that woe directed against those who preach not the gospel.

2. It behoves pious Christians to reverence their ministers, of whatever sort they are; but highly to love the faithful, and to bear them in their eye (as they say), yea (as the Galatians did Paul) to receive them as angels, or as Christ Jesus himself, Gal, iv. 14.

And fellow-servant in the Lord.] This is the last particular of the eulogium of this man. Now he calls him a fellow-servant in the Lord, because both served the same Lord, namely Christ, by the preaching of the Gospel: they therefore could not lightly esteem Tychicus, among whom Paul was in honour, who acknowledged him for his fellowservant.

Observations.

1. It is the common duty of all ministers, to honour their companions in the same ministry as much as they can, and to render them well-pleasing and acceptable to their people; not to excite hatred towards them.

2. It becomes those who are appointed to a more eminent station, not to despise inferior ministers, but to esteem and treat them as their fellow-servants. Thus Paul from his Apostolic eminence does not despise or depress Tychicus, much inferior to himself; but rather exalts him, and puts him as his equal, by calling him a fellow-servant.

3. The Roman pontiff is not the true successor either of Paul or of Peter,¹⁹ who not only would rule over all the Clergy and the whole Christian world, but even in a regal manner over kings and emperors themselves: so far is he from treating his fellow-ministers as fellow-servants.—Thus far concerning Tychicus.

Vers. 9.

The commendations of Tychicus being explained, the Apostle proceeds to his testimony also to Onesimus as equally to be honoured: For when, indeed, each was joined in the embassy, he thought each should also be joined in the commendation.

As to the person himself; This Onesimus (as most conjecture) was the same whom Paul had made a true Christian of a runaway slave. And hence it is that in the Epistle to Philemon, vers. 10, he glories that he had begotten him in his bonds. Whence Jerome, writing against the errors of John of Jerusalem, says, We read that Onesimus, renewed amidst the bonds of Paul, was taken from a slave to be a deacon.

Observations.

1. We should despise no one for his former misdeeds, after he shall have come to his right mind. This Onesimus was once contemptible, useless, and a runaway slave ; but after that he yielded himself to Christ, he did not become despised of Paul, but he sends him to the Colossians with Tychicus an illustrious man, upon the same occasion of honour.

2. They therefore sin grievously, who love rather to reproach the truly converted for their former evils, than to congratulate them upon renewed health. But here we ought to imitate God himself, who is wont to estimate the dignity or utility of men, not from their past condition which they shall have cast off, but from the present which they have put on. See Ezek. xviii. 22. Thus much of the person.

He sends this Onesimus to the Colossians commended by a threefold title.

1. That he was a faithful brother] i. e. not only a Christian, but a true and genuine Christian: for many have assumed that name to themselves who have denied the thing itself. Hence that mention of false brethren, Gal. ii. 4; and that animated description of the same 2 Tim. iii. 2—4, &c. But this Onesimus was not such an one: who had not only put on the name of a Christian brother; but had performed in all things, and towards all, the duty of a faithful, true, and Christian brother. Hence we may observe, 1. l. Itshould be the endeavour of all to answer to their name and profession: For to be called and thought a Christian, a divine, faithful, or any thing of that. kind, and not to be so truly, renders him a laughing-stock, does not contribute to his honour, who is loaded with false titles. Hence the angel at the Church at Sardis is censured, because he had a name to live when he was dead, Rev. iii. ], For as Tertullian shrewdly says, advers. Marcion, He to whom nature denies what is implied in the name, is mocked by the name.

2. They are to be loved by all the pious, and (as they say) to be embraced with both arms, who are faithful, as well in their Christian profession, as in their special vocation. For, in the words of Tertullian, as jewels obtain Savour for their very rarity; so a faithful brother, a faithful magistrate, a faithful minister, because such are seldom found, ought to be of the highest value among all.

3. Nothing is more pernicious or more dangerous to the Church, than those perfidious brethren who feign religion, when they despise it in their heart. Paul thought these false brethren to be robbers, pagans, yea, worse than all storms and shipwrecks: Hence when he would write a catalogue of his dangers, he cites in the last place the dangers which he had undergone among false brethren, as greater than all the rest, 2 Cor. xi. 26.

2. Onesimus is commended because he had been ULeloved.] Namely, by the chief Apostle Paul, who was not accustomed to receive any into intimate friendship except they were most worthy of his love. Therefore the Apostle wished them to infer hence, that this man was endowed. with remarkable virtue and piety, and therefore to be beloved, as by the Colossians themselves, so by all good men. :

Observations.

1. It is a sign of a good and pious Christian to be dear to and beloved by his pastor; and on the other hand, of an impious and profane person, to be hateful to the same.

2. It becomes a pious and prudent minister, to embrace those with a peculiar affection before others, whom he sees to be endued with remarkable piety. For however he is bound to take care of and to love the whole flock committed to him, yet they ought to have the pre-eminence in his love, who by holiness and probity of manners excel others: For these are the joy and crown of his ministry. Phil. iv. 1.

3. It ought to be the care of all believers, to be approved and deservedly beloved by their pastors, for their known faith and probity. They who care little about this, for the most part despise religion itself.

3. Who is one of you.] Lastly then, the Apostle wishes also by this consideration to render Onesimus more acceptable to the Colossians, because he was sprung from Colosse, that is to say, of their people and a countryman. For although this does not make much for the praise of this man, yet it conduces something to inflame the Colossians with the love of him: for what is a person’s own and is peculiar to him, is wont to be more loved by every one.

Observations.

1. It is proper to treat them with peculiar affection, to whom we are more near and bound in any peculiar respect ; for example, if they should be of the same blood, aflinity, or country with us, or of the same society.

2. That affection, therefore, is vicious, which in many begets contempt, or at least, a neglect of their own, namely, because they are of our kin. For as in things, so also in persons; the things which are produced at home are nearest to dis-esteem, but all distant and foreign things are extolled with wonderful encomiums. Christ himself experienced this folly of his own countrymen, and seriously complained of it, Matt. xiii. 57, A prophet is not without honour, save in his own country and in his own house. And thus much of the person extolled, and of his commendation. Now as to the cause why he also had been sent to the Colossians together with Tychicus, this he shews in these last words ;

They shall make known to you all things which are done here.] Now he had said concerning Tychicus, A// my state shall he declare unto you: But because men are wont not so firmly to believe a single witness, he would make them more certain of all his affairs by the testimony of two, that there might be no room left for doubt. It is not necessary to explain this in more words, because we have spoken of this same occasion at the seventh verse.

We have now finished the two former parts of this Chapter ; the first of which consisted in exhortations; the other in commendations : The third and last part remains, which is taken up with salutations.

Vers. 10, 11.

We come now to the last part of this Chapter, which contains scarcely any thing else besides certain compli-: mental salutations sent from different persons : In running through which, because they are easy of explanation, we shall be the more brief. For we ought not either to load a plain text with too laboured a comment, or, as though we held it not worthy of our consideration, wholly to pass it by.

Three things, then, are here to be done by us. 1. We must speak concerning this duty of salutation generally. 2. We must explain so much concerning the persons sending them as will tend to shew who they are. 3. Lastly, we must speak of those eulogiums which Paul after his manner annexes in praise of every one.

Saluteth you.] As to this first thing then; this Greek word Aerá£era) signifies either to embrace, which friends are accustomed to do when they return from a distance; or to salute, as we are used to do those whom we meet by word of mouth, and absent friends by letters, as well in our own name as that of other persons. Now this salutation is the auspicious prayer of health and happiness from its author God, out of a benevolent mind.

The forms of salutation are various ; but all agree in this, that we salute him whom we wish all joy and prosperity from God. Christ himself most commonly was accustomed to use this form, Peace be to you; Luke xxiv. 36, 278 AN EXPOSITION OF 8T. PAUL’S Chap. iv. John xx. 19; which he also prescribed to his disciples, Luke x. 5. The Angel used this to Mary, which also was the manner of the Gentiles, Hail, The Lord is with thee, Luke 1. 28.

But now when we salute absent persons by letters, the forms of the antients were in the beginning of their Epistles, grace, prosperity ; at the end, farewell. But the Apostles in each case, instead of these obsolete salutations, employed that more holy and august mode, Grace be with you, and peace from God our Father, and from the Lord Jesus Christ; or at least one like to it and equivalent. Therefore £o salute, under whatever form it be done, is to wish these blessings to another from God the fountain of all good things.

That this duty of kindly saluting others is not to be neglected by a pious and Christian man, but is to be performed as well to those present as to the absent (when occasion offers) is manifest in different ways:

1. From the command of Christ our Saviour ; who bids us to perform this duty, Matt. x. 12, Into whatsoever house ye enter, salute it, &c.

2. From the example of Paul and of the saints; who (as is plain both in this place, as well as in almost all his Epistles) was not accustomed to be unmindful of these salutations.

3. From their use and manifold utility : For they not only express and declare the mutual charity which ought to flourish among Christians, but they nourish and increase it. Moreover, when they flow from a heart purified by faith and inflamed with love, they are acts pleasing to God, and bring down the wished-for blessing (as often as sought) upon the brethren. Lastly, if they are designedly neglected, it either argues hypocrisy, or that love is very cold and languishing; from even the suspicion of which it behoves all Christians to be free.

But here it may be objected; these salutations seem to be prohibited, as idle ceremonies, and to be held in contempt by those who are engaged. When Elisha sent his servant to raise the son of the widow, he forbad him either to salute others, or to answer those saluting him, 2 Kings iv. 99. Christ himself also, when he sent his disciples to preach, said, Carry neither purse, nor scrip, nor shoes ; and salute no man by the way, Luke x. 4. If it be frivolous to salute those whom we meet with words, then it will also be frivolous to salute absent persons by letters.

We answer, that these phrases are tropes and hyperboles ; and that the force of the words is this, to forbid us to contrive by the way, or to do any thing which may retard the business we have undertaken. Both, therefore, would mean, that we must even abstain from salutations, if perchance they might hinder the execution of the office consigned to us; but absolutely to forbid these duties of humanity, was not either the mind of the prophet, or of the Saviour, in the words cited. Hence observe, i]

1. That external duties of humanity, which make for the increase of charity, are diligently to be performed by pious men. Hence Augustine blamed the inhumanity of those who neglected these things: Jf any one should not salute him whom he may meet, he will not be accounted a man by the traveller, but a post, or a statue of Mercury. Serm. 42. de sanctis.

2. That they are to be performed not only in conformity with mere custom, but from love and true charity. For he incurs the guilt of a hypocrite and liar, who salutes him by word to whom from his soul he wishes not health and prosperity. So Judas saluted Christ, whom he went about to kill, Hail, Master! Matt. xxvi. 49.

3. That they sin, who would have this duty of Christian charity to serve their pride and ambition. So the Pharisees of old, whom on this account the Saviour rebukes, because they loved salutations in the market places : so the great ones among the heathen, who exacted this from their dependents. Hence the poet (Mart. lib. 3, epig. 36) complains of Fabian; he commands (says he) more than what is just,

Horridus ut primo semper te mané salutem,

Per mediámque trahit me tua sella lutum.

4. That they both act basely, who seek their own advantage by works of charity, and instead of the duty of salutation perform one of adulation. In this they sin, who neglect others, and by these offices of humanity court the great alone, and those from whom they expect gain. But they who are truly godly and Christians, act otherwise : They render all these things, not out of false pretence, not for empty pride, not for deceitful craft, but as expressive of the true charity and mystical union which there is between the faithful.

Aristarchus.] This Aristarchus was a Macedonian, born at Thessalonica, the inseparable companion of Paul, and partner of almost all his dangers. He travelled together with the Apostle through Macedonia, Greece, and Asia, and accompanied him even to Rome. Hence in Acts xix. 29, he s called, Paui’s companion in travel. And in xx. 4, he is mentioned among those who accompanied the Apostle into Asia. Lastly, in the Epistle to Philemon, ver. 24, he is placed among the number of those who ministered to the Apostle imprisoned at Rome.

Therefore, in praise of this distinguished man that one circumstance is alleged, that he was the fellow-prisoner of Paul. Which word properly denotes his being overcome and taken by the sword, and therefore the slave of his conqueror by right of war. But the expression is figurative. For Paul calls himself a captive, not because he had become a captive by right of war, but because he had been treated as a captive and slave by the adversaries of the Gospel, by being thrown into prison and loaded with chains. But now he calls Aristarchus his fellow-prisoner, or (as Ambrose reads it) ‘he companion of his captivity, because for the love of Paul he had scarcely ever departed from his side; but was with him, and ministered to him, even in prison and bonds.

Hence infer,

1. That there is nothing more glorious to the faithful, than to suffer persecution for the sake of righteousness and the Gospel. Hence Paul was not ashamed either of his captivity or bonds, but by way of honour calls himself and this Aristarchus also fellow-prisoners.

2. That they are to be accounted, both by the judgment of God himself, and of the Church, companions of the same sufferings with prisoners and martyrs, who are wont to aid them and bear the burden and heat out of charity: for in this respect this Aristarchus is deemed the fellow-prisoner of Paul. This much of Aristarchus.

And Marcus.] Called also John, in Acts xii. 12. Hehada pious and religious Mother, Mary of Jerusalem: in whose house the Apostles and other Christians were accustomed to meet for prayer, preaching, and other spiritual exercises ; as may. be gathered from the same place. Mark was esteemed the most celebrated as well for many other things, as especially for being the writer of a Gospel, which he had learnt from Peter, as Eusebius writes, lib. 2. Hist. eccl, cap. 24; and Irenzus, lib. 3, advers. heres. cap. 1.

Hence also he deservedly obtained an illustrious name in the Church of God, because he moreover helped the apostles in preaching: for Eusebius, lib. i1. cap. 16, writes, that the churches through all Egypt were founded chiefly by his labour. Dorotheus in his Synopsis relates, that he was first Bishop of Alexandria, and was there honoured with the crown of martyrdom under Trajen. Jerome also, in his Catalogue of Ecclesiastical writers, states that he was buried in the same city.

When, or by whom he was converted to the Christian faith, is not expressly stated in the Scriptures: but it is very probable that he was converted by Peter. The following considerations make this credible: 1. Because Peter was wont to frequent the house of his mother for the sake of prayer and preaching, as was before shewn from Acts xii. Therefore it is very likely that he was enlightened by him. 2. Because the antients, viz. Irenzeus and Eusebius, relate, that he derived the Gospel history from Peter. Hence Irenzus calls him the disciple of Peter. 3. Because Jerome, in Isa. Ixv. broadly affirms, that Paul converted Timothy, Luke, and Titus ; but Peter, this Evangelist Mark. This Peter himself also seems to have indicated clearly 282 AN EXPOSITION OF $T. PAULS Chap. iw. enough, in Epis. 1. cap. v. vers. 12, where he calls this Mark his Son: yet he was not his natural, but his spiritual son, begotten by the seed of the word. But now let us examine those things which are hinted by the Apostle himself.

In the first place, then, he dignifies this Mark by a surname; Sister’s son to Barnabas.] This Barnabas was an old and celebrated disciple of Christ, as appears from Acts i. 23 (see also iv. 36); where, when a consultation was held about choosing another in the vacant place of the traitor Judas, this Barnabas, or Barsabas, and Matthias, were appointed candidates of this apostolic dignity. But in Acts xi. 24, he is distinguished by a brief but remarkable eulogy, He was a good man, and full of the Holy Ghost and of faith. Therefore it was honourable to Mark to be so nearly related to such a man.

Secondly, Mark is also dignified by the testimony and command of Paul himself. For the Apostle (as it seems) had commanded the Colossians before, that they should receive this Mark honourably, if he should at any time visit them: which is more expressly stated in some copies, where it is read dééacSu, not 9é£ao9e, ye received a commandment, to welcome him, So Ambrose regards it: and Calvin prefers this reading, as what plainly indieates what that command had been.

But it may be enquired, what reason or necessity was there for this command. Did Mark need commendatory letters? Or, if Paul had not given this in command, would he have been rejected by the Colossians, if at any time he had gone to preach to them?

We answer, It appears from Acts xv. 38, that some displeasure had happened between Paul and Mark, from the circumstance that Mark had left him in Pamphylia, and had not continued his companion in the office of preaching. This perhaps had been made known to the Colossians: he might, therefore, have been accounted for a deserter, unless Paul, rendered in a manner more content, had commanded them about receiving him. For howsoever he had departed from Paul, yet it is very likely he had not in the mean time ceased from the office of preaching, but had preached in other places. Hence conclude,

]l. That the relatives of distinguished men are on this very account to be honoured, if they are not themselves degenerated.

2. That upright and industrious ministers are to be commended diligently to all by those who preside in the Churches.

3. If there shall be a slight error in any matter, that ought not to occasion a lasting prejudice to the offender ; after he shall have amended himself.

4. Ministers ought not to exercise lasting enmities ; but if at any time any cause of anger shall happen between them, as soon as it can be done, all remembrance of it should be obliterated from their minds. Thus Paul, who, heretofore displeased, had rejected Mark, being now reconciled, commends the same man to the Colossians, and most diligently guards against his being rejected by them.

Vers. 11.

This verse connects with the foregoing, in which the Apostle had saluted the Colossians in the name of Aristarchus and Mark ; in the third place he adds this illustrious man. We have here to consider, 1. The person in whose name he salutes the Colossians, Jesus Justus; and, 2. The commendations which he bestows upon him, not individually, but common to him with Mark and Aristarchus.

From their nation ; because they

( were Jews.

Now —— are 2 From their work ; and that of a

mensi ! twofold kind, \ Deme

comforting.

Jesus who is called Justus.] It is likely that he was the person who welcomed Paul into his house at Corinth, when he was rejected by the other blaspheming Jews. For thus Luke writes, Acts v. 5—7. When Paul preached that Jesus was Christ, the Jews which dwelt at Corinth opposed themselves, and blasphemed; but he shook his raiment, and said unto them, Your blood be upon your own heads ; and he entered into a certain man’s house named Justus, one who worshipped God, whose house joined hard to the synagogue.

This surname seems to have been assigned him, because he had been always most observant of justice and equity. We read that this same surname was given to some others, as to James Alpheus, who is called James Justus; concerning whom Eusebius has many things, lib. 2. cap. !, and 93. This surname is also affixed to Barsabas, Acts i.23. As to this Jesus Justus; there is neither any mention made (that I recollect) elsewhere in the Sacred Scriptures, nor does any thing occur in Eusebius; unless this be the same Justus whom he reckons third Bishop of Jerusalem, lib. 3. Hist. eccl. cap. 29. Thus much of the person.

Who are of the circumcision.] He now conjointly extols both this Justus and those two named above. And they are commended from their nation, namely, that they were sprung from Jewish parents; which is marked by the adjunct of the circumcision, And this so much the more contributes to their praise, because the rest of the Jews for the most part, as well at Rome, as in other places, were most bitter enemies of the Apostles and of the Christian religion: yea (as Justin Martyr, in his Dialogue with Trypho, writes) The Jews were they who every where stirred up the heathen against the Christians, uttering the most odious lies against us and our Religion. “They, therefore, are here deservedly praised, who not only had cast off this inward malice of the Jewish race against Christ, but had put on Christ himself, and promoted the Christian Religion together with Paul and the other believers.

Here observe ; It is not always safe in the business of Religion to follow the major part, or obstinately to retain national opinions. For they who were of the circumcision, for the major part opposed Christ, and superstitiously contended for their ceremonies : yet these three persons feared not to forsake the errors of their nation.

These only are my fellow-workers unto the kingdom of God.] He now begins to commend them from their most commendable work, to which they had diligently applied themselves with the Apostle; namely, the furtherance of the Gospel.

Now he calls the Gospel the kingdom of God, because by this men are introduced into the kingdom of God ; namely, the kingdom of Grace in this life, that they may hereafter be introduced into the kingdom of glory in the life to come. It is not unusual in the Scriptures for the propagation of the Gospel and the erection of the Christian Church to be called the kingdom of God. And this form of ° speaking has respect to those two promises heretofore made concerning the spiritual kingdom of the Messiah, who was about to erect a Divine and spiritual kingdom by the sceptre of the Word, and to administer it in the hearts of believers. Hence that record in Matt. iv. 23, And Jesus went about all Galilee, preaching the Gospel of the kingdom ; and in Mark iv. 11, Unto you it is given to know the mystery of the kingdom of God; and that of John, Matt. iii. 2, Repent ye; for the kingdom of heaven is at hand. These alone, then, of the Jews that were at Rome remained as helpers of Paul in promoting and administering this spiritual kingdom .²⁰

Corollaries.

1. Although very many every where draw back from their duty, yet it becomes the pious minister to persevere, even alone, in propagating the Gospel.

2. Nothing can be thought more honourable than this office of the Gospel minister. For if they are to be accounted honoured who administer earthly kingdoms under earthly kings, with how much more honour are they to be treated who conduct the spiritual kingdom under Christ, the spiritual King.

3. Nothing can be more miserable or more mad than the enemies of the Gospel : because they oppose the kingdom of God itself, which they cannot overcome ; and, as if they endeavoured to establish the kingdom of Satan, which will be overturned, together with all the favourers of it.

Which have been a comfort unto me.] Tlapnyopeiy, signifies either to exhort, or to comfort. The Apostle therefore intimates, that these three men in each respect, as well in the work of exhorting, as of comforting, proved themselves constant fellow-helpers: They exhorted him to endure the cross patiently; they comforted him by visiting him, by condoling with him, by ministering to his necessities ; finally, they omitted nothing which could smooth or mitigate that miserable condition of Paul now in prison.

Instructions.

1. The wisest and the best of men under the cross need the exhortations and consolations of the godly. This the royal Prophet confesses, and in Ps. Ixix. 20, bitterly complains that all had failed in this duty to him; J looked for some to take pity, but there was none ; and for comforters, but J found none. 2. 2. Itisa singular mark of the godly and truly faithful, to assist the afflicted, both by word and deed, and thus by the diligent employ of every duty, to refresh and comfort them. Thus Paul describes true saints; Distributing to the necessity of saints; Rejoicing with them that do rejoice, weeping with them that weep, &c. Rom. xii. 13, 15.

3. They, therefore, have nothing of Christian charity in them, who regard not the miseries and griefs of others, so that they themselves enjoy ease and pleasure. Of this sort were those at whom Amos directs his most pungent reproof, vi. 4, &c. Ye lie upon beds of ivory, and stretch yourselves upon your couches, &c. but ye are not grieved for the affliction of Joseph.

And so far the salutations and commendations of those three who were of the circumcision, that is, of the Jews: Three others follow from among the Gentiles; Epaphras, Luke, and Demas.

Vers. 12.

Epaphras saluteth you.} Let us consider the person himself, and what things are attributed to this person in this : place, whereby he is rendered more acceptable and commendable to his Colossian brethren.

This Epaphras was the Minister of the Colossians, and sent at this time to the Apostle, to refer to him the state of that Church, to assist him in his ministry, and learn his opinion about the controversies with which that Church was agitated. For so the Churches were accustomed to resort to the Apostles as oracles, even at the remotest distance. For this purpose it is most likely Epaphras was sent. Of the praises of Epaphras we have spoken at the seventh verse of the first Chapter. We shall therefore now notice those only, which are here expressly alleged by the Apostle, in order that he might procure for him more kindness and esteem among the Colossians.

From being their countryman;

one of you.

He is commended to J From his eminent office ; a servant

them in a threefold of Christ.

manner : From his sincere love towards

them ; always labouring fervent’y

~ for you, &c.

1. Who is one of you.] That is, your fellow-citizen, born and educated among you, and finally given and devoted to your advantage. This especially conduces to conciliate love for him. For a// love (as the Schools express it) is founded in some communication or participation of the same thing : therefore, they who are participants of the same country and city, are united together as by a certain closer bond of love. For as their native soil is used to be dear to all, so it renders all things which spring from it even more dear to the wise and sober.

Corollaries.

1. They are deservedly to be blamed as vain and void of natural affection, who despise their own kindred and all their home concerns, being in the mean time addicted beyond what is just and good, to things and persons foreign to the house.

2. They who by a participation of country and city, or any like cause, are united with us, all other things corresponding, ought to be more dear than strangers. Hence says the Apostle, 1 Tim. v. 8, If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.

2. A servant of Christ.] Now he extols him from the dignity of his office. For by a servant of Christ, he does not denote a Christian in general ; but one appointed to a more eminent place in this service of Christ, namely, to that distinguished and sacred function of the ministry of the Gospel. For although we are all servants of Christ, yet this appellation is frequently attributed by way of eniinence to the ministers of the word. Thus Paul, in Rom. i. 1, describes himself as a servant of Jesus Christ: so James, Chap. i. vers. 1 ; and so the other Apostles.

Hence a Christian people may learn,

1. That Ministers are not to be despised as ministers, but under Christ their Lord, are to be acknowledged as set over other Christians, according to that word of the Apostle, We intreat you, brethren, to know them who labour among you, and are over you in the Lord, ] Thess. v. 12. “Therefore ministers serve their Lord Christ; but in Christ they are set over others, or at least ought to be preferred to them from dignity of office.

2. Ministers also may hence learn, what is most especially required from them in the discharge of this sacred ministry: Not to please men; If I please men, says the Apostle, Gal. i. 10, I should not be the servant of Christ: not to be studious to promote their own advantage or honour; but to prove themselves the servants of Christ. Now he serves Christ the best, who chiefly labours that he may bring very many to the knowledge and obedience of Christ.

3. Always labouring fervently for you in prayers, that ye may stand perfect, &c.] Lastly, he desires that Epaphras may be rendered acceptable to the Colossians from his remarkable love towards them. This he sets forth and proves in a twofold manner: by its effect, in this verse; bv his testimony, in the thirteenth verse.

Now here three things occur to be observed: 1. The ef- fect itself of love; prayer. 2. The manner of the prayer; which is expressed by always labouring fervently. 3. The matter of the prayer; that ye may stand perfect and complete in all the will of God.

1. As to the first, namely, the effect of love; true love cannot flourish towards any one in the heart, without putting itself forth in some work. For among all the affections, love is the least accustomed to be inactive: which is no less true of holy and chaste, than of that inconstant and lascivious love, of which the poet speaks,

Sed male dissimulo ; quis enim celaverit ignem,

Lumine qui semper proditur ipse suo ?* But now among the many operations of sincere love, none is more useful to the beloved, none more accordant to the minister, than this prayer whereby he pleads for the protection of God, and keeps off the plots and power of their spiritual foes from his flock. And on this account, although the Apostle could have named many other effects, from which he could have proved the love of Epaphras towards the Colossians, yet he wished chiefly to insist upon this work of prayer.²¹

Hence let us observe,

1. The especial duties of a minister ; namely, to teach his flock, and to pray for it: For prayers are the weapons of the priest, as Ambrose heretofore remarked. We well give ourselves to prayer, and to the ministry of the word, Acts vi. 4.

2. The duty lies upon the minister, not only of praying publicly for the people committed to him, but privately, and that even mostly as often as he shall happen to be absent from his flock; this we are taught by this example of Epaphras. Thus much concerning the effect itself, namely prayer: Now concerning the mode.

2. Always labouring fervently.] In these words he shews of what kind was this prayer of Epaphras for the Colossians; namely, constant, and also fervent. That word always, zavrore, indicates the constancy: as though Paul had said, that the distance of place had not induced forgetfulness of his flock in the mind of Epaphras ; but that he, though then dwelling at Rome, was no less mindful of them in his daily prayers, than when present with them he looked on them personally. But that word labouring fervently, ayontouevos, which intimates a contest, and as it were a wrestling with God himself, shews earnestness and fervor. For as Jacob of old wrestling with God would not let him go, without the blessing sought from him ; so this godly minister strove daily with God, and urged him in a manner more vehemently to bless the Colossians.

Hence observe, it is the duty of a pious minister, not out of form or custom, but from real inward love, to pray God for the welfare of his flock, But of this we have spoken in the second verse.

3. That ye may stand perfect and complete in all the will of God.] This is the matter, or sum of the prayer: and here he desires for them three chief blessings ; a true and perfect knowledge of the Divine will, true and perfect obedience to it, and final perseverance in each: for this is the meaning of the phrase wa ore, that ye may stand. As to the two former; both are implied and contained in that petition, that ye may stand perfect and complete in all the will of God. For no one is perfect and complete in all the will of God, except he who both knows the will of God, and studies to perform it with all his might. For the will of God is, that we may know those things which he has revealed for our salvation; it is also the will of God, that we should do those things which he commands to be done in obedience to him. Of the knowledge of the Divine will the Apostle thus speaks in Ephes. v. 17, Be not unwise, but understanding what the will of the Lord is. Of obedience to it, the Saviour, in Matt. vii. 21, says, Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven, And these are two great blessings. The third blessing which he supplicates for the Colossians is perseverance in the aforesaid perfection. And rightly indeed: for he alone who shall have persevered in good, shall be saved, Matt. xxiv. 13. All your past actions go for nothing if what you began has not been brought to perfection, says Cyprian, De bono patient.

Instructions.

1. We should pray God for those to whom we wish well, not that they may have either the riches or the honours of this world, but knowledge and obedience to the Divine will.

2. We must beware that we are not contented with either bare and useless knowledge, or a certain blind obedience : for neither will render us perfect and complete in the will of God.

3. Perseverance in good is a special gift of Divine grace: For if it were from man, we should not be obliged to seek it from God, says Augustine, De corr. et grat.

But here a doubt arises, about the knowledge and fulness of the Divine will: For since Epaphras prays that the Colossians may stand perfect in all the will of God, it may be asked, whether a perfection of this kind can fall to the Christian in this life ?

It is answered, That absolute perfection is not to be found in our pilgrimage here ; yet we must always attempt and aspire after it, Christ being the author, who teaches us to pray, Let thy will be done in earth, as it is in heaven. What is therefore found in the saints, is a certain imperfect perfection, as well of knowledge as of obedience. But this includes a knowledge of the will of God sufficient and necessary for their state here, the purpose and desire to fulfil and perfect it, and constant progress in faith and godliness. Therefore it excludes brutish ignorance, hypocrisy, obstinacy, gross negligence, and those other evils which oppose the Divine will. Concerning this, Augustine, Cont. duas Epist. Pelag. lib. 3. cap. 5, writes, There is a certain perfection according to the measure of this life, and it is to be ascribed to this perfection, that any one knows that he is not yet perfect.

Vers. 13.

That which in the former verse he demonstrated from the effects, he now endeavours to confirm by his own testimony ; namely, that Epaphras was most desirous of their benefit and salvation: as though he would say, What was before said by me, that Epaphras, on account of his singular love, always laboured earnestly for you in prayer, I would not have you think that I affirmed it from uncertain conjectures alone, but that I declared it to you from most certain knowledge.

We shall here notice three things; the witness himself; the testimony exhibited to Epaphras ; the cause of giving the testimony.

1. For I bear him record.] The witness, who testifies the love and desire of Epaphras towards the Colossians, is the most substantial and powerful beyond exception, namely, Paul himself. Hence we may observe,

l. lItis the duty of those who preside over the Church.] Vera 13. EPISTLE TO the COLOSSIANS. 293 when occasion offers, to honour and commend by their testimony, all those whom they perceive to have discharged their ministry honestly and faithfully.

2. To pay attention to ministers, that they may in every way render clear and evident to all, that love and care for the flock, by which they deserve so honourable a testimony.

2. But now what was this testimony of Paul exhibited to Epaphras? That he hath a great zeal for you, &c. The Greek word for zeal is derived from a word which signifies to grow hot, or to boil up as water being heated is wont to do. The Apostle therefore would intimate, that this love in Epaphras was no languid and ordinary love, but a fervent and vehement one, as well towards his Colossians, : as also towards the Laodiceans and Hierapolitans their neighbours.

As to these cities ; Pliny, Hist. Nat. lib. 5. c. 29, calls Laodicea, a most celebrated city, and writes that it was situated upon the river Lycus, and formerly called Diospolis. Hierapolis was near to this. In the year after the death of Paul, historians write, that both Colosse and Laodicea were destroyed by an earthquake. And for many ages afterwards it appears that the whole country of Asia Minor, in which these Churches formerly flourished, was seized and subverted by Mahometan superstition and Turkish tyranny.

Corollaries.

1. The fervor of charity, and zeal for the salvation of their brethren, ought to grow strong in all Christians, but especially in ministers; of this, Paul himself afforded an illustrious example, Rom. ix. 3. For the coldness of love shews the abounding of iniquity. Matt. xxiv. 12.

2. This love, and this desire of promoting the salvation of others, not only extends itself to that particular Church in which we live, but to all those other churches of Christ, with which we are joined in the unity of the faith and of the Spirit. What therefore Paul said through apostolical authority, that every one may say from Christian charity, ‘The care of all the Churches cometh upon me

Vise Iie u 2 daily, 2 Cor. xi. 28. For it behoves us to testify our desire and love for all, at least by praying for them.

3. Although the Church of God is perpetual, yet the household of the Church in particular places or countries, is not certain, fixed, and perpetual. That is perceived from hence, because these celebrated churches mentioned in this place, have long since passed away.

4. Therefore we should avoid their example, lest through contempt of the Gospel, or our lukewarmness, the same should happen to us which God, having long since threatened to these Asiatic Churches, it is plain has already done. For thus he addressed the Church at Ephesus, Rev. i1. 4, 5, Thou hast left thy first love ; except thou repent, I will remove thy candlestick out of its place. He also threatened the Laodicean Church in the same manner, Chap. ill. 16, Because thou art lukewarm, I will spew thee out of my mouth.

But let us come to that which, in the last place, we proposed to explain, namely, why Paul took such diligent care that the Colossians should have a clear view of the love of Epaphras: for it is not credible that the most prudent Apostle would confirm a matter of small moment so religiously with his testimony. This then was done, l|. That he might procure for Epaphras the greatest possible kindness and the highest respect among his people. For it is natural to men, to love and make much of those whom they consider to be desirous of their’s before that of others. But it behoves a people to be affected in this manner towards faithful pastors: Let those who rule well, be accounted worthy of double honour, 1 Tim. v. 17.

2. Paulacted so seriously, that he might consult the benefit of the Churches themselves. For the greater favour and veneration the teachers are in, the greater benefit is wont to result to the hearers : for they willingly attend to his instruction, of whose desire and love towards themselves they have no doubt.

3. Whilst he narrates the desire of Epaphras for the welfare of these Churches, he thereby hoped, that he might render every one among them more solicitous about his own salvation. For shame will not suffer him to sit idle who sees another labour in his concerns so earnestly. For these reasons, therefore, the Apostle made known to these churches the desire of Epaphras; and for the same reasons it behoves all ministers to take care, that their desire also for procuring the salvation of their people should be known.

Vers. 14.

As to these two persons ; he who is named in the first place (if we believe the antient Fathers) is that celebrated Evangelist, whose praise is in the Gospel throughout all the Churches; and who was chosen by the brethren, as the companion of Paul’s travels, 2 Cor. viii. 18.

That this Luke was by profession a physician, by birth a native of Antioch; that he lived single eighty-four years, and at length was buried at Ephesus and translated under Constantine to Constantinople, is gathered from the Synopsis of Dorotheus, and Jerome’s Catalogue.

The Apostle in this place bestows upon him no other eulogium, than that he calls him the beloved physician. Whilst he acknowledges that he was beloved to himself, he affords a testimony to his virtue and piety: for the Apostle was not accustomed to bestow special and familiar love, except on account of faith and integrity clear and illustrious. He is called a physician from the art which he had before exercised ; so Matthew the Apostle is also called after his conversion a publican, Matt. x. 3. For from a physician of bodies, he was now made a physician of souls ; whose writings as often as they are read in the Churches, so often Divine prescriptions are offered to men; as Jerome well remarks, in Epist. ad Philem. Some have doubted, whether he who is in this place called the physician, was the same with Luke the Evangelist; and seem rather to incline to the contrary opinion, upon the weight of this one argument, that the Apostle had bestowed upon him no honourable title. But this conjecture is too slender to set aside the common opinion which we derive from the more antient Fathers, Jerome, Ambrose, Theodoret, and almost all the rest. Neither is it necessary, that as often as mention is made of noted men, so often they should be signalized by some honourable title. Add to this, that it appears from the antients, that this Evangelist was at first a physician ; nor can another person of his name be found in Ecclesiastical history who was a work-fellow with Paul, and a companion of his travels. Thus much of Luke.

And Demas.] This Demas in the Epistle to Philemon, is reckoned among the companions and fellow-helpers of Paul, vers. 24. There salute thee, Marchus, Aristarchus, Demas, Lucas, my fellow-labourers. But the same person, in 2 Tim. iv. 10, is accused, because he had forsaken Paul, having loved this present world, and departed into Thessalonica. Dorotheus, in his Synopsis, shews the cause, that is to say, to become there an idolatrous priest. He had perhaps observed that ministers of the Gospel, like soldiers, were at once oppressed by labour and want; he therefore betook himself to exercise the priesthood among the idolatrous heathen, where a greater hope of tranquillity and profit shone upon him. “The Apostle dignified him by no title; therefore it is not necessary that we should say more about him: we shall only elicit these observations ;

1. That many greedily embraced the Gospel at the beginning, whom nevertheless afterwards either the fear of persecution or the love of the world hurried away.

2. That the root of true faith and piety never was in the hearts of those persons; according to that saying of John, 1 Epist, ii. 19, They went out from us, but they were not of us; for if they had been of us, they would have continued with us, &c. So Cyprian writes, Lib. ]. epist. 3, That the Church which believes in Christ, never departs from him; and that they are the Church who continue in the house of God.

3. Hence we gather what they are, who, having abandoned their ministry, flee from us to the Papists, to become Baalitish priests: namely, they are such as this Demas was, whom either envy, or the love of the world, that is, the desire of honour or riches, besotted.

Vers. 15.

;

Because Paul wished this Epistle to be transmitted to the Laodiceans, and publicly read in their church, he prudently judged that they also should be saluted, lest it should seem that there was either little remembrance of, or little kindness in his mind towards them. For it is wise and useful to declare our love and good will towards those to whom we can communicate it, whom we would endeavour to instruct and direct by our exhortations or our advice; because all are wont more readily to obey those, by whom they believe that they are loved.

Salute the brethren which are in Laodicea.] This general and promiscuous salutation, has respect to all who had assumed the Christian name and profession in that city. Hence we may observe,

1. That brotherly love and affection ought plainly to flourish among all Christians. The philosophers of old said, that a wise man was a friend to a wise man, although unknown: But we may say, that a Christian is a brother to a Christian, although unknown; yea, he is more united than any friend or brother: for there ought to be one heart and one soul of all believers. Acts iv. 32.

2. That this brotherly love is not only declared by words, but by services, as often as brethren, even they who live in remote churches, need our assistance. For to salute one by word as a brother, and, when occasion offers, not to promote the welfare of a brother, is the work of derision rather than of love.

And Nymphas.] Now he joins a special salutation, on account of the special and distinguished piety of this man, as may be gathered from the following verses. For it is right to assign extraordinary honour to those, whose virtue appeared and shone in the Church surpassing all others.

In the Commentaries which pass under the name of Ambrose, a comical error has found its way: For they have transformed this pious and renowned man into a woman: For thus he is there treated of; He esteems Nymphas more dear than others, whose whole house he even salutes. For she is said to have been so devoted, that her whole house was marked by the sign of the cross. But since the Greek is cw xar’ oimov avtov, not &urzs, I cannot believe that Ambrose, or any other Greek scholar could err so childishly. In my opinion therefore, those latter words have been taken into the text by some ignorant and lazy Monk, who, according to the custom of his age, as soon as he heard the name Church, dreamed about painted crosses. Both the manifest barbarism of the words, as well as the entire want of likelihood of the thing itself, induces belief in this conjecture. For in that first and golden age of the Christian Church, the Cross of Christ depicted not upon walls, but in their breasts, indicated their devotion : neither is it probable that any wise man would, by painting this sign of the cross through his whole house, openly betray himself and others who were accustomed to assemble in his house, to the heathen at that time raging, and the Christians for the most part holding their sacred assemblies in the night. But this perhaps is too much about a thing of no great moment; only I wished to vindicate Ambrose from the impertinences of some obscure fabricator of absurdities. Let us proceed.

And the Church which is in his house.] These words may be explained in a twofold manner: For they denote either the assembly of Christians who were accustomed to meet in the house of this distinguished man, for exercising sacred duties, that is, for prayer, for preaching the word, and the celebration of the sacrament; or they denote his private family, which for its religious sanctity merited this illustrious name of Church, Rom. xvi. 5. So Theodoret thinks, who thus writes on this passage, He made his private family a Church, adorning it with piety and religion. Neither do I perceive that any disadvantage follows, if we unite both, and say, that the house of this man was called a Church by the Apostle, as well because the congregation of the faithful was accustomed to assemble in his house, as because he instructed all his domestics piously and in a Christian-like manner, and trained them daily in religious exercises.

Instructions.

1. Every collection of believers, although on account of its smallness they may be included within the walls of a private house, and although on account of the fury of their enemies, they meet in nocturnal assemblies, is a true Church, and a living member of the universal Church. .

2. The Papists therefore err, who acknowledge no Church unless that which has sovereignty, and ever before the eyes of the world. For sometimes the rage of persecution does not suffer the Church to move in the public sight of all, but compels her to slink as it were into private retreats. She flees into the wilderness, Rev. xii. 6. So aforetime, when the Arians ruled, Athanasius and the rest of the orthodox Christians were compelled to retire into corners.

3. It is incumbent upon every head of a family, so to instruct and train his domestics in true Religion, that his house may deservedly obtain the name of a Church. The pious Patriarch Abraham did this, of whom God himself testifies, Gen. xviii. 19, I know him, that he will command his children and his household after him, to keep the way of the Lord, and to do justice and judgment. So Joshua, As for me and my house, we will serve the Lord, Josh. xxiv. 15.

4. “They are therefore unworthy the name of Christians, who (with respect to Religion) take not any care of their domestics, but suffer their houses to be so polluted by rioting and drunkenness, that they may more truly be called taverns than Churches.

Vers. 16.

He enjoins a threefold command upon the Colossians in this verse: One concerning this Epistle being published in the Church of the Colossians: When this Epistle is read among you: The other about transmitting the same to their neighbours the Laodiceans; let it be read in the Church of the Laodiceans. The third concerning the reading of some other Epistle, which he had received from Laodicea; And that ye likewise read the Epistle from Laodicea.

1. When this Epistle is read among you.] As to the first ; The Apostle wished this his Epistle to be published and read in a usual assembly of the whole Church, that all might know it. Hence we derive two Corollaries :

1. That the Sacred Scriptures were not written for the end that they should be the peculiar property of a few of the clergy; but that they should be open to the whole Christian people, and should be known of all, Hence that the ordinary reading of the Scriptures obtained in the primitive Church, (1 Thess. v. 27,) and that in a language understood by the people, is clear from Justin Martyr, in Apolog. 2; from Tertullian, in Apologet.; and from other Fathers. Which custom B. Rhenanus, in Annotat. ad Tertull. De Corona militis, wished to be restored to the Papal church.²²

2. That they err who deny that the reading of the Scriptures itself conduces to the edification of a Christian people in faith and charity, unless there be added at the same time an illustration and exposition of them by a preacher. Far be it from us to detract from the utility or necessity of preaching; nevertheless, we assert with the Psalmist, concerning the word of God read studiously and devoutly, The law of the Lord is perfect, converting the soul : the testimony of the Lord is sure, making wise the simple, Psal. xix. 7.

2. Cause that it be read also in the Church of the Laodiceans.] This is the second command of the Apostle, in which the Colossians are ordered to communicate this Epistle to the Laodiceans.

A twofold reason may be offered for this command: One; because the doctrine of this Epistle is general, and on that account was not to be reserved for the private use of one Church, but to be communicated to the whole Church of God ; but first to the neighbours of the Colossians, who having read the autograph, could take copies of it, and diffuse them through the whole Church of God.

The other reason is; Because (as it is very likely) this Church on account of its vicinity, was opposed in the same manner as the Church of Colosse, by those Jewish and philosophical seducers : therefore, lest there should be a necessity for a new Epistle, the Apostle would have this made common to both.

Hence observe, That among all the Churches of God, but especially among neighbouring ones, there ought to be a communication of spiritual benefits; so that if one Church should have any thing that might contribute to the edification of another, it should not grudge to impart it.

3. And that ye likewise read the Epistle from Laodicea.] We have in these words the last particular of the Apostolic command; which enjoins that a certain Epistle sent from Laodicea should be read in the Church of the Colossians. It is probable that the Laodiceans had written to Paul concerning the state of their affairs, and that the Epistle contained something in it which was very useful to be known by the Colossians: Hence the Apostle ordered it to be read by them.

But concerning this Epistle, Commentators have entertained very different opinions. Theophylact would have the first Epistle to Timothy to be understood, which is reported to have been written from Laodicea. Marcion the heretic thinks the Epistle to the Ephesians to be indicated ; the title of which he dared impudently enough to interpolate, and to write upon it to the Laodiceans. Vide Tertull. advers. Marcion, lib. 5.

Some of the advocates for the Papacy (among whom is Stapleton²³) think that some Epistle was written by the Apostle to the Laodiceans, which yet the Church by its authority would not admit into the canon: and by this argument he attempts to prove that the canonical authority of the Scriptures rested upon the judgment of the Church; which thus could exclude the writings of the Apostles themselves from the number of the sacred books. The ambiguity of the Latin version, which gives the passage thus, Earn qua Laodicensium est vos legatis, and that ye read that which is of the Laodiceans ; and the bold dishonesty of a certain impostor, who put forth a certain forged epistle under the title of Paul to the Laodiceans, have given occasion to this error. But I answer, that no one ever accounted that epistle for a genuine Epistle of Paul, except Stapleton, and those like him, who are used to scrape together from every quarter arguments to set the authority of the Church above the Scriptures. — OEcumenius in this place observes, He has not said that To the Laodiceaus, but that From Laodicea, which Theodoret also had observed before him. As to that which Stapleton (relying upon this passage) desires to hold for a genuine Epistle of Paul; I wonder at the impudent stupidity of the man, since. that has already been rejected by all the Fathers who have mentioned it. Theodoret in this place, calls it a fiction and forgery. Jerome in his Catalogue of Ecclesiastical writers, where he reckons up all Paul’s Epistles, at length subjoins these words, Some read and to the Laodiceans ; but it ts exploded by all. Lastly, the 2d Nicene Council, Act 6. says, Among the Epistles of. the divine Apostle a certain one is spoken of to the Laodiceans, which our Fathers have reprobated as another man’s. That opinion, therefore, is consonant both to the Greek context and to truth, which we have propounded from the beginning; that an epistle from the Laodiceans to Paul was here meant, not one on the contrary part. And the opinion of Stapleton is to be detested, who determines that it was an Epistle of Paul himself, which all the Fathers have rejected as a forgery and unworthy of attention: Nor is the conclusion more sound, which he would deduce therefrom ; namely, that the Church had authority to exclude from the canon a true and genuine Epistle of the Apostle Paul. Thus much of the threefold command of the Apostle.

In those two verses which remain, he bids them to admonish Archippus to fulfil his ministry ; and, introducing a mention of his bonds, he subscribes his salutation with his own hand.

Vers. 17.

The Apostle adds a new command about admonishing Archippus, to shew himself watchful and diligent in the discharge of his ministry.

Say to Archippus.] Some think this Archippus was only a deacon in the Church of Colosse ; conjecturing it perhaps from hence, that in this place he is ordered to fulfil the ministry, vw diaxovav, which he had received. But this is weak: For the words 3iaxovo; and Jiaxowa are oftentimes taken for any service in the Gospel, so that the office of the Apostleship itself is called diaxona; I magnify mine office cw diaxonav, Rom. xi. 13. Thou shalt be a good minister, Ka»o; diaxovos, of Jesus Christ, 1 Tim. iv. 6. Whereof. 1 was made a minister, Sianovos, Ephes. iii. 7. That, therefore, is more true which Jerome writes in Epist. ad Philem. namely, that this Archippus was either a bishop or at least a teacher in the Church of Colosse. But now in the absence of Epaphras (who was his colleague in this evangelical office) he must labour the more diligently therein, that he might supply the place of both. But he (it is very likely) on the contrary began to grow languid in his duty, and therefore needed admonishing. Hence the Apostle wrote, Say to Archippus, Take heed to the ministry, &c. Hence we may observe,

1. That even good ministers sometimes grow indifferent to their duty, and need a spur.

2. If private admonition does not suffice, they must be rebuked, by the whole Church, or by some public person in the name of the whole Church.

Tuke heed to the ministry. which thou hast received in the Lord, that thou fulfil it.] The Apostle would have Archippus to be admonished carefully to weigh the following three things.

1. What he had received; the ministry] i. e. The Gospel ministry, than which nothing is more sublime, nothing more useful ; and therefore there is nothing to be handled more faithfully and diligently. So the whole company of the Apostles judged, Acts vi. 4, We will give ourselves continually to prayer and to the ministry of the word.

2. From whom he had received this ministry ; Jn the Lord] i. e. by the Lord, as the Greek Scholia expound it. Therefore by the authority of Christ, who called him to this office, he would have this Archippus to be excited to discharge it diligently and faithfully. For if Christ himself laid this office upon ministers, doubtless he will both look for and require an account of the administration of the office from them. Woe is unto me, says the Apostle, 1 Cor. ix. 16, 17, if I preach not the Gospel! For if 1 do this thing willingly, I have a reward ; but if against my will, a dispensation of the Gospel is entrusied to me.

3. For what end he had received this ministry; That he might fulfil it.] This, therefore, ought always to be the care of ministers, not so much to obtain honour, as to execute the labour of the ministry ; not so much that he might be dignified with that honourable office, as that he might fulfil its duties. So Paul also admonished his son Timothy, 2 Tim. iv. 5, Do the work of an Evangelist, make full proof of thy ministry. But what is it (o fulfil the ministry? It is to do all those things which devolve upon a minister, and which conduce to the salvation of men and the furtherance of the kingdom of Christ. Of this kind are all those things which are enumerated by the Apostle in the same Chapter [to Timothy], Preach the word, be instaut in season, cut of season; reprove, rebuke, exhort, and the like. These are the things about which Archippus was to be admonished.

Hence observe, It is necessary for the minister who desires rightly to discharge his duty, often and seriously to consider, what ministry he has received, by whom it was imposed and committed to him, and lastly, what end Christ had in entrusting him with it.

Vers. 18.

In this last verse of this Epistle, the Apostle does three things. 1. He shews that he himself had written his usual salutation with his own hand. 2. He introduces a mention of his bonds, which he inserts by way of parenthesis. 3. He adds the salutation of his own hand, which he had just mentioned.

The salutation by the hand of me Paul.] That is, In order that you may understand that this Epistle, although written by my amanuensis, is yet genuine, and dictated by me, I affix at the end my usual salutation written with my own hand, which you very well know. This was done prudently by the Apostle in his Epistles, lest any one at any time should obtrude a forged Epistle upon the Church in his name; which he himself intimated 2 Thess. iii. 17, where he says, that this salutation written with his own hand, is the token tn every Epistle, namely, a sign whereby fictitious epistles could be known from true and genuine ones. The Greek Scholia do not seem rightly to have explained what Paul intended by this salutation, which is the token in every Epistle. For they say that he subscribed with his own hand, «0, “Acmwdlouas Duis. “n v0, “Eppwode. “n v1 cooutov; I salute you; Farewell; or such like. But it is manifest, the Apostle calls a salutation, that prayer for grace which he subjoins in the same place; So J write, says he, The Grace of our Lord Jesus Christ, &c. And thus also in this place by salutation he understands that last word, Grace be with you, as Theodoret, Chrysostom, and Ambrose have rightly noted.

But before he subscribed that salutation, by a parenthesis as it were, on a sudden he introduces a mention of his bonds: Remember, says he, my bonds.] This perhaps he deferred to the end of the Epistle, with the idea that thereby he should fix it deeper in their minds. And he would have them to bear in mind his bonds on four accounts ;

1. That from hence they might derive an example of patience and Christian fortitude, if the like thing should happen to vex and afflict them for the profession of the Gospel. For who would refuse to suffer for the Gospel, when he called to mind, that this celebrated Apostle for the profession of it, had passed great part of his life in bonds ?

2. That they might hence take occasion to pray for such a man oppressed with such miseries and griefs. For nothing is more bitter to the afflicted, than for them to suspect that all men cast off all concern for them ; nothing on the other hand is more desirable, than that they should understand that other persons have at least a remembrance of their afflictions, and desire from their hearts their deliverance.

3. That they might hence conjecture, how the Gospel should be esteemed; on account of which the Apostle neither refused to undergo ignominy, nor imprisonment, nor death itself. Doubtless it was a great treasure, to retain which all other things were renounced with a ready and willing mind.

4. That from hence a care should be revived within them of comforting and assisting the Apostle by all those duties of Christian Charity which we are bound by the command of Christ to exhibit towards our afflicted brethren. And these are the reasons on account of which we ought always to remember those who suffer persecution for righteousness’ sake. Now let us come to the salutation.

Grace be with you.] This is that salutation always subscribed with the Apostle’s.own hand to his Epistles, as it respects the sense, although not always in the same words. Neither is it wonderful if this most brave setter-forth of Divine grace, wished this prayer for saving grace to be the mark of his Epistles, whence they might distinguish the genuine from spurious ones. For that he might shew the sum of our salvation to depend upon the grace of God alone, he was wont to begin his Epistles with this same prayer, as well as to conclude them by it, as if fortifying the fuithful on every side by the wall of Divine grace, as says Chrysostom. Now by grace he understands the paternal favour of God accepting us in Christ the Mediator, and all spiritual blessings which are used to flow to us from this favour of God. Therefore, in this single word grace is contained that great fund of blessings which are promised to believers and exhibited in the Gospel.

That last word Amen, is derived, as is known, from the Hebrew word Aman, which in Hiphil signifies /o believe; in Niphal signifies ¢o be firm, stable, faithful. It is therefore a particle of confirmation and certification ; and when it as attached to a prayer, it is as it were its seal, as Jerome observes. By this word, then, the Apostle shews the certain persuasion of his heart, that God would hear this his prayer, and bestow his grace abundantly upon them. Thus it behoves us to repose a sure faith in God, as often as we seek any thing from him, especially when we desire to obtain the gifts of saving grace; which, by seeking faithfully from God the Father for his Son’s sake, shall be bestowed upon us by the Holy Spirit copiously and freely.

FINIS.

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