promised, and they make his liberality to be compulsory. But God watches over his treasury, nor suffers the unworthy to steal in.

Others by faithful, understand those who persevere in faith received. For it is very probable that some were drawn away from evangelical doctrine by those who, in the place of the Gospel, obtruded philosophical speculations and Jewish ceremonies. By this term therefore he both commends those who remained stedfast in the true doctrine of faith, and obliquely rebukes others, who, following those new teachers, turned aside from the faith of the Gospel to errors and superstitions; and he points them out as unworthy his salutation. Therefore to be initiated into the Christian profession by baptism avails nothing unless there be a stedfast continuance in the same. Not faith received, but faith retained, quickens, says Cyprian, Epist. lib. epist. 5.*

Epist. xiii. p. 29, edit. Oxon. 1628, or Epist. vi. p. 11, edit. Paris, 1726.

enus.

Cyprian could with peculiar propriety and emphasis deliver such a principle as the above, since, during the severity of the persecution under Decius, about the years 249 and 250, he had witnessed and proved the results of a mere profession of the faith, and the effects of its abiding influence in the heart. He too had experienced in himself all its power, and at last died a martyr to his stedfastness in the succeeding persecution under Valerian and GalliHis parents were heathens, and he himself had continued such to an advanced period in life. His conversion was brought about by one Cœcilius, a priest of the Church of Carthage, whose name he afterwards took; and who entertained so high an opinion of Cyprian's character as to commit to him the care of his family at his death. Cyprian had often employed his rhetoric (of which science he had been long an able teacher) in defence of Paganism; but on his conversion, as a proof of his sincerity, he composed a treatise entitled "De Gratia Dei," which he addressed to Donatus: he next composed a piece, "De Idolorum Vanitate." His behaviour both before and after his baptism was so highly pleasing to the Bishop of Carthage, that he very soon ordained him a priest, when he consigned over all his goods to the poor, and gave himself wholly to divine things. The Bishop dying the year after, none was judged so proper to succeed him as Cyprian. Compelled soon afterwards to flee from Carthage, to avoid the fury of the persecutors whom Decius had let loose, and whose cry was "Cyprian to the lions," he wrote in the place of his retreat, pious and instructive letters to his flock, and also to the Libellatici, or those pusillanimous Christians, who procured certificates of the heathen magistrates to shew that they had

Brethren.] The Colossians, and so indeed all Christians and faithful are called brethren for many reasons:

First, on account of their profession of one Religion, and the worship of one and the same God. For Scripture calls all those brethren who profess the same Religion. So Deut. xviii. 20, Let not the king's heart be lifted up against his brethren; and Matth. xxiii. 8, Be not ye called Rabbi; for one is your Master, and all ye are BRETHREN. Secondly, faithful and godly men are called brethren, because of the fraternal affection and love which ever flourishes among them. This fraternal charity the Apostles every where inculcate. Thus Rom. xii. 10, Be hindly affectioned one to another with brotherly love. This brotherly love Tertullian calls, the jewel of the Christian name: for true love is the heritage of Christians. Thirdly, we are called brethren, because we have one and the same father, i. e. God. For all the godly are by regeneration and adoption children of God himself, and thenceforward brethren with one another. He gave them power to become the sons of God, John i. 12. Lastly, we are called brethren, because we are grafted into the same mystical body of Christ, and are quickened by one and the same Spirit. As therefore they are brethren naturally, who have derived natural life and descent from the same parents; so they are brethren spiritually who derive their spiritual life and origin from the same principles.

Hence we are taught how great ought to be the concord among Christians; how far they ought to be removed from hatred and envy; how wicked it is to rejoice in the evil or

complied with the Emperor's order, in sacrificing to idols. At his return to Carthage, he held several Councils for the correction of evils which the persecution had introduced, for settling the course to be pursued towards such as professed repentance, and for the due regulation of the Church. But ere long he fell a sacrifice to that fidelity with which he retained and laboured to commend the faith of the Gospel, being beheaded in the persecution in 258. How important, then, does the principle adduced by our Expositor, from him, appear, in considering the life and the times of Cyprian! Should such periods for "the trial of the faith" of professors now arise, how many Libellatici would soon be discovered! It is a matter of serious inquiry how many Cyprians would be found to exhibit, as well as enforce, the quickening efficacy of faith, and a stedfast adherence to it?

disgrace of another; and various lessons of the same kind. For among brethren there ought to be a common feeling of fear, joy, grief. They ought not to raise themselves upon each other's ruin, nor by the fall of one to seek their own elevation.*

In Christ Jesus.] The Apostle has dignified the Colossians with the brilliant titles of holiness, fidelity, brotherhood: now he shews from whence they obtained these so eminent endowments, viz. from Jesus Christ, the author and giver of them all.

First, as to our holiness: we are rightly called saints in Christ Jesus, because only by the Spirit of Christ, and by virtue of his blood, are we cleansed from our sins, and sanctified in the sacrament of baptism. The water represents externally the pledge of grace; but the Spirit internally works the works of grace, August. Epist. And upon Psalm lxxxvi. Preserve my soul for I am holy, the same Father says, If thou shalt say that thou art holy of thyself, thou art proud; Again, being a believer in Christ, and a member of Christ, if thou shalt not acknowledge thyself to be holy thou art ungrateful.- Say unto God, I am holy, for Thou hast sanctified me. Moreover we are called saints in Christ, because not only does he effect our sanctification, but by a gratuitous imputation he communicates to us his righteousness and perfect holiness, Phil. iii. 9.

Secondly, we are also called faithful in Christ Jesus; as well because true faith always looks to Christ Jesus, and acknowledges him the only Mediator and Saviour of the human race, as because that Christ by his Spirit works in us both our holiness and our faith.

Lastly, as to our brotherhood; we are also called brethren in Christ Jesus. For whether we be called brethren on account of our agreement in faith and religion, Christ is the only Teacher of the Christian faith and of religion; or on account of brotherly affection, Christ hath shed abroad this love in our hearts; or on account of God being the common Parent of us all, we are adopted through Christ

De alterius ruina attolli, et prostrato superscendere haud oportet.Tertull. De pœnit. cap. 10.

and in Christ among the children of God; or, lastly, on account of our being grafted into one mystical body; Christ is the Head of this body.

Hence we learn, that there is no sanctity, or faith, or brotherhood of any avail to salvation, unless it be grounded in Christ. For Jews, Mahometans, Heretics, have a certain sanctity of their own, a faith of their own, and also a brotherhood of their own: but all these they have apart from Christ. A Jew wishes to be sanctified; but by the rites of Moses, not by the blood of Christ. A Mahometan wishes to be accounted faithful; yet not in Christ, but the most wicked impostor Mahomet. A Papist wishes to be a brother; but a Fraciscan, a Dominican, and any thing rather than a Christian brother; which name among them is base in comparison with those novel fraternities. And thus far as to the Inscription.

Here the Translator must be permitted to observe, if such be the doctrine of the Gospel, as hath been thus shewn by our Expositor-if such the obligations entailed and required by Baptism, and by our taking upon us the Christian name through that sacramental rite; then, from what have we fallen in the last century? What have multitudes in this Christian country been doing; in reviling the saints of God and pouring contempt upon that holy Name; plunging into all the pomps and vanities they pledged themselves to renounce; abandoning their first principles and plainest duties; breaking the unity of the household of faith; neglecting the service of God; and so, bringing into contempt the Religion to which they had sworn subjection, and which they ought to have cherished, adorned, and promoted to the utmost of their power! And if these things have constituted the national guilt of this Country, can any wonder that God should have permitted us to be subjected to our enemies, and exposed again to the influence, and perhaps, the domination of Infidelity and Popery?

We come now to the latter half of the second verse.

Grace be with you and peace from God our Father, and from the Lord Jesus Christ.

In these words is contained the third part of the title, which we call the Salutation; wherein two things are to be remarked: the blessings which the Apostle desires for the Colossians; viz. grace and peace; and the authors of these blessings, God the Father and Christ.

Grace be with you.] In the first place we may make this general remark, that the Apostles changed or rather amplified the ancient salutation of the Hebrews. For their usual salutation was, Peace be to thee: but after the mystery of human redemption was revealed, in which God opened the fountain of grace to mankind, they also added grace. And these two blessings are thus united for the best possible reason. For grace is introductory good; peace is final good he therefore who wishes these two blessings to any one, includes also every intermediate benefit. But let us consider them separately.

The term grace denotes three things: First, the gratuitous act of the Divine will accepting man in Christ, and mercifully pardoning his sins. This is the primary meaning of this word, which the Apostle every where enforces. By grace are ye saved, Ephes. ii. 5. Being justified freely by his grace, Rom. iii. 24. This gratuitous love of God is the first gift, says Altissiodorensis, in which all other gifts are bestowed. Aquinas acknowledges this grace of acceptation, Quæst. disp. de grat. art. 1. Secondly, under this term grace the Apostle comprises all those habitual gifts which God infuses for the sanctification of the soul. So faith, love, and all virtues and salutary endowments are called graces. The words of the Apostle in Ephes. iv. 7. have this sense: To every one of us is given grace according to the measure of the gift of Christ. The Papists acknowledge this inherent grace almost exclusively; and in the mean time think too lightly of that accepting grace which is the fountain and well-spring of it. Lastly, grace denotes the