stances on the back of our letters, as we have before remarked.

The persons saluted then have a threefold description; First, from the place in which they live; 2. From three especial properties, holiness, fidelity, brotherhood; 3. From the Author of all, viz. Christ Jesus: for they are saints in Christ, faithful in Christ, and brethren in Christ.

Concerning the Colossians we have spoken already in the preface; nor is it necessary to add more. This only we shall observe by the way, that although the Catholic Church can never wholly perish, yet each particular church may fall away from the true religion. This happened to these Colossians; and to all the churches which Paul honoured with his Epistles: for either they were entirely swept away by Mahometan perfidy, or corrupted by some foul superstition. All boast about local succession, therefore, is empty, unless a succession of true doctrine be likewise proved. They are not the children of saints, says Jerome, who hold the place of saints, but they who practise their deeds. Disease succeeds to health in the same person, darkness to light; so, in the same land, superstition may succeed to Religion, unbelief to faith. But let this suffice here.

Saints.] That is, sanctified by the laver of baptism. Whence, says the Apostle, 1 Cor. vi. 11, Ye are washed, ye ure sanctified. But when the Apostle calls all baptised persons saints, he speaks according to the rule of charity, which directs us to presume good of every one, unless the contrary be shewn. And for the very best reason baptised persons are called saints. For saintship imports two things: First, cleansing from impurity: whence Isidore writes, That a saint is so called from two words sanguine tinctum; i. e. to be as it were tinged with blood; because anciently they who wished to be purified, were sprinkled with the blood of the sacrifice.* Secondly, it denotes a special de

* Isidore: usually stiled Isidore Pelusiota, to distinguish him from two other eminent divines and writers of the same name, in the fourth and fifth centuries. He was a distinguished disciple of Chrysostom, a Monk, and

dication to the Divine worship: whence we call not only men, but temples and vessels, holy; because they are set apart to sacred uses in the worship of God. In both these respects a baptised Christian is rightly called a saint.

For, first, he is in baptism cleansed from original corruption, and the imputation of all sins. Whence it is called, in Titus iii. 5, the laver of regeneration. And in Acts ii. 38, it is said, Be baptised every one of you for the remission of sins. Hence also that saying of Nazianzen, The water cleanses the body visibly; the Spirit accompanying it also invisibly cleanses the soul. Hence also that ancient custom of putting white robes upon baptised persons; by which ceremony they signified the purification of their souls effected by virtue of holy baptism, as Lactantius expresses in that line, De Pascha v. 93,

Fulgentes animas vestis quoque candida signat:

Likewise the white raiment betokens their resplendent souls. Neither does this purification consist alone in the washing away of sins, but in the combined infusion of spiritual graces; of which subject Parisiensis elegantly writes,* Like as a royal treasurer gives the gifts promised by the king to him who produces the royal signet; so the Holy Spirit, the

Priest of Damieta, anciently called Pelusium, in Egypt. He left 2012 letters, said to be written in a very superior style, on Scripture doctrine, discipline, and morals. Mosheim commends him as avoiding the allegorical mode of interpretation, so prevalent in that age; and asserts that his epistles discover more piety, genius, erudition, and wisdom, than are to be found in the voluminous productions of many other writers. An edition of his letters in Greek and Latin, in folio, was published at Faris, 1638. Might he not have had in view, in the above remark, the rite of ceremonial cleansing under the Law, as dwelt upon in Heb. ix. 12—22?

6

• The person here quoted under the epithet Parisiensis,' was William of Auverne, created Bishop of Paris in 1228. He was one of the most learned schoolmen of his time; being eminently skilled in theology, philosophy, and mathematics; he was also distinguished for his piety; and was moreover perhaps the most useful writer of the thirteenth century; for whilst his contemporaries were occupied in verbal quibblings and metaphysical intricacies, his works were directed to the promotion of practical godliness, the least understood of all sciences in that age of erudite ignorance and theological wrangling.

dispenser of spiritual gifts, imparts spiritual graces to those whom he beholds bearing the sign of holy baptism. Peter promises this to the baptised, Acts ii. 38, Be baptised every one of you in the name of Christ, AND YE SHALL RECEIVE THE GIFT OF THE HOLY GHOST. And this is the first reason why Paul calls baptised persons saints.

Secondly, they are called saints, because in baptism they are in an especial manner dedicated to the service of God. For in baptism a covenant is entered into with God. He receives us under his protection; we acknowledge him for our Lord, and renounce all other lords, viz. the world, the flesh, and the devil. We are therefore, as it were, certain consecrated vessels, set apart from profane uses to the sacred service of God. In this respect Nazianzen calls baptism, the covenant of a more holy life with God; and Peter, 1 Epis. iii. 21, the answer (exepwτnua) of a good conscience towards God.

From the consideration of this characteristic many inferences might be deduced; we shall deduce three.

1. Whereas the Apostle calls not this or that good man, but the Colossians promiscuously, saints, as many as put on Christ by baptism; hence we learn, that we must think and speak well of all who profess religion, unless by clear and manifest deeds they shew themselves to be ungodly and hypocrites. For the Apostles always, when they descend to particular men or churches, presume every Christian to be elect, sanctified, justified, and in the way of being glorified, until he himself shall have proved himself to be wicked or an apostate. So Paul writing to the Corinthians affirms indiscriminately concerning them, Ye are washed, ye are sanctified, ye are justified, 1 Cor. vi. 11. For as in those things which relate to faith, we must speak and think according to Scripture, which is a certain and infallible rule: so, in other things which relate to charity, it is sufficient to think and to speak according to the probability of appearances. This rule may deceive; yet not by any fault or hazard of him who thought better of another than he truly deserved, but rather of that hypocrite,

who was a different and much worse man than he appeared or seemed to be.*

Secondly, Whereas all of us who have been baptised are called saints, we are admonished of our duty, which is to SERVE GOD IN HOLINESS AND RIGHTEOUSNESS ALL THE DAYS OF OUR LIFE. For if we are without the life of saints, the name of saints will profit us nothing. The participation of names or titles, says Tertullian, determines not the real state of things. Although therefore hypocrites may be classed under the same denomination with true saints, yet they shall not receive the same rewards from Him who searches hearts.

Lastly, Whereas we are called saints because we have been consecrated to the service of God in baptism, it plainly follows, that every Christian who serves the devil, the flesh, or the world, is guilty of sacrilege; for he perverts vessels consecrated to God, i. e. his body and his mind, to profane, nay to devilish uses. Well spake the Orator, It is established by the common law of nations, that mortals may not appropriate to their use that which is consecrated to the service of the immortal gods. But how much

• How different Roman Catholic principles are to this rule of Christianity let the following fact determine, taken from Gauntlet's preface to his "Lectures on the Apocalypse." Speaking of the prevailing sentiments of Papists in regard to Protestants, he says: "Some years ago I was in the habit of frequent intercourse with several emigrant French priests. In my conversation with one of them, who subsequently held an eminent situation in a Roman Catholic College, our discourse turned on the salvability of individuals without the pale of the Romish Church. My opponent, for such in this point he was, strenuously argued on the negative side of the question. In order to bring his views to a practical bearing, and to try how far personal feelings might be a barrier to his creed, I remarked, Then you consign me among the other heretics to eternal damnation?' The substance of the firm and consistent reply was, 'I can make no exceptions; there is no salvation out of the Catholic Church.' My antagonist, it will be seen, was a genuine son of Rome-a true Papist, who was neither afraid nor ashamed to maintain the doctrine of that anti-catholic and anti-christian Church, of which he was a consistent and zealous minister." Doubtless instances of an opposite character and sentiment exist, and the Translator could give some; but they are rare; and, as Mr. Gauntlet well observes, those who take more becoming views of the subject dissent in an essential point from the infallible Church: they are not true Papists.

more shameful and abominable is it, that the devil should be allowed to take for his use a Christian, holy, and dedicated to God by baptism.*

So much concerning the first property.

Faithful.] This is the second property wherewith the Apostle dignifies the Colossians. Some would have this title to be an explanation of the former; as though the Apostle had said, We, by the law of charity, judge all Christians holy; but they alone are accounted saints before God who are truly faithful: For God purifies the hearts of men by faith, Acts xv. 9. For although the sacraments are not only signs representing, but also offering grace,† yet unbelief spurns and repels the grace offered by God. Hence that very remarkable saying of Augustine, Whence is there so much virtue in the water, that it should but touch the body, and cleanse the heart, except by the word making it so; not because it is spoken, but because it is believed? And Tertullian reproves those who think that the ungodly and unbelievers are made partakers of the grace offered in the sacraments: Certain persons, says he, so think, as though God were bound to perform even to the unworthy what he hath

• The Translator would here take occasion to recommend most earnestly to every reader who should not have seen it, whether an enquirer or a controversialist on the subject under treatment, the speedy and careful perusal of a work by the Rev. H. Budd, entitled, "Infant Baptism the means of National Reformation." If duly weighed it is a volume pre-eminently calculated to settle disputation on the question, or, as the Author states his design, in the opening of the first letter, "to compose our differences ;" but especially is it adapted to lead to practical and beneficial results of a nature highly to be prized and desired in the present age. Whilst his pen is thus occupied, the writer would also beg leave to commend in a similar manner to general perusal, three volumes of " Essays on the Liturgy and Collects" of our Church, by the Rev. T. T. Biddulph, as suitably displaying the principles avowed by every baptized Churchman, and enforcing the correspondent character and conduct that should, as a consequence, be maintained and exhibited by all such. Indeed, for sterling divinity, and Christian learning, and for all the purposes of the Christian life and experience, as well as for admirable practical illustration of the most important parts of our invaluable Liturgy, those Essays cannot be equalled, whilst they are written in a fervid and most elegant style.

"Non sunt tantum repræsentativa signa, sed etiam exhibitativa."