commodated also to the edification and various advantages of the brethren. This Paul extolled in the Corinthians, 2 Epis. viii. 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 inbue 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.

All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister, and fellowservant in the Lord.

Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.

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, Hom. 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 in 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 pharmacopaia, 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

2. The causes of the mission;

known to the Colossians.

2. To know and look into the

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,* 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.

• DOROTHEUS flourished A.D. 303, according to Cave (Hist. Lit. Tom. 1, pp. 163. Ed. 1740), a very obscure person, of whom, therefore, the more is said. And first, he is not some other persons who have borne his name. Then the Roman and Greek martyrologies have decorated him with more honours than he deserves. He is said to have written many Ecclesiastical Commentaries, and particularly Synopsis de vita et morte Prophetarum, Apostolorum, et Discipulorum Domini, contained in the Bibliotheca Patrum; of the fabulosity of which Cave was convinced by a Greek fragment sent him by his friend Dodwell, and which is given at length, occupying five pages, with about two of commentary by the Literary Historian. The writer of the fragment asserts that Dorotheus wrote in Latin, and that he translated the work into Greek. Cave thinks it wonderfully probable, that a Greek, and a Bishop of Tyre, in Phoenicia, should write in Latin ! In fact, it almost appears, that, although a Latin and a Greek work are extant and visible enough, the alleged author may be classed with the Entia, not Rationis, but Imaginationis.

As to the causes of his mission; the first is gathered from these words, All my slate 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 pros

perity 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.

1. 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