apply all the passages. Neither is there any need of critical skill in languages to determine concerning any one of them. Common sense in this case is sufficiently qualified to be our critic and our arbitrator. I only wish, Sir, you had produced the evidence for the corrected version. Then the public might have seen on which side the balance were likely to turn, and which were the most cogent logic: "Aspasio's doctrine is false, therefore the translation is wrong; or, the translation is fair, therefore his doctrine is true." By this time, I believe, the unlearned reader will begin to discern what degree of credit is due to your criticisms upon the original, and to your alteration of the common version, when they are supported by nothing more than your bare assertion. I also begin to be apprehensive that our canvassing the sense of words, and sifting the dead languages, will be no very agreeable entertainment to any reader: I will therefore for the future be more concise in the execution of this business; especially as I have here given a specimen of what might be done. I will try if it is not possible to animate what would otherwise be dull, and to blend godly edifying with critical disquisition. "Ye are complete in him." With this translation also Mr Wesley finds fault: "The words literally rendered are, Ye are filled with him." I am ready to grant that places may be found where the preposition must be understood according to your sense. But then every one knows that this is not the native, obvious, literal meaning; rather a meaning swayed, influenced, moulded by the preceding or following word. The literal signification of αυτω is as we have rendered it. Nor is there the least occasion to depart from the received interpretation; it is suitable to the context, and to the scope of the whole epistle. However, we will suppose your criticism to be just. Does this destroy or enervate Aspasio's argument? Would you have one meaning contradict or supplant the other?" Ye are filled with him, therefore ye are not complete in him:" Does the former sense include or imply the latter? Can you, or I, or any one, be filled with every requisite for our recovery and happiness, yet not be complete? It seems therefore you get nothing by this criticism, but the satisfaction of doing violence to the phrase, without any improvement of the sense, or any advantage to your cause. "The whole passage (you affirm) relates to sanctification, not to justification." Where is your proof, Sir? This we always expect. This Mr Wesley seldom, if ever, condescends to give. "Yes, (he says) any unprejudiced reader may observe it." A strange kind of proof! reducible to no figure in logic, unless there be a figure styled presumption. Was I to answer for the unprejudiced reader, I think he would observe the very reverse. The words of the apostle are not a little forcible against your sense of the passage, as will appear from the transitive adverb also. The next and the subsequent verses, we allow, relate to sanctification: If this verse does the same, such is the manner of the apostle's reasoning, "In whom ye are sanctified, in whom also ye are sanctified." Whereas, if the first clause denotes the justification of the Colossian converts through the righteousness of Christ; if the following periods describe their sanctification, as a consequence of this most happily operating privilege; then the reasoning is just, and the transition graceful: "In him ye are completely justified, in him also ye are truly sanctified." The whole passage is calculated to teach us, that Christ is the fulness of our sufficiency. In him, and in him alone, there is enough to answer all the purposes of wisdom, righteousness, sanctification, and redemption. It is intended likewise to admonish us, that we should rest satisfied with him alone, in opposition to all the fond inventions of men, who would introduce something else for the ground of our confidence, and the cause of our consolation; as though it was said, innumerable millions? It is not only possible but indubitable. "For I am God," infinite in dignity and power; therefore all-sufficient, yea, omnipotent to save to save all that come unto me, be the multitudes ever so great, or their cases ever so desperate. Is nothing to be done by transgressors themselves? Are no conditions to be fulfilled on their part? None" There is nought beside me." No person can take any share in this great transaction. Nothing can in the least degree co-operate with my merits. Should you add to my obedience and death all that saints have performed, and martyrs have endured, it would be like adding a grain to the sands of the ocean, or a moment to the days of eternity. Such is my compassionate invitation, and this my inviolable decree. "I have (not only spoken, but) sworn;" sworn by myself and all my incomprehensible excellencies. "The word of righteousness;" that which relates to the grandest of all subjects, and most important of all interests, is planned, adjusted, and unalterably determined. Now, even now, "it goes out of my mouth," is declared with the utmost solemnity, and established by veracity itself. The word shall not return, either to be repealed by me, or frustrated by any other. What is the decree confirmed by this most awful oath? We are all attention to hear it. "To me every knee shall bow." Every soul of man who desires to inherit eternal life shall submit to my righteousness, and as an unworthy creature, as an obnoxious criminal, obtain the blessing wholly through my atonement. "To me every tongue shall swear." Be man's supposed virtues ever so various, or ever so splendid, all shall be disclaimed, and my worthiness alone shall stand. Renouncing every other trust, they shall repose the confidence of their souls on me alone, and make public confession of this their faith before the whole world. But we, O Lord, are ignorant, we cannot order our speech by reason of darkness. This then shall be the form of your oath, such the tenor of your confession. Surely-It is a most wonderful, yet a most faithful saying, extremely comfortable and equally certain. Only-not in myself, not in a poor frail creature, but in the incarnate Jehovah alone, in his divinely excellent deeds, and unutterably meritorious sufferings, I have righteousness-a righteousness without spot, without defect, and in all respects consummate; such as satisfies every requirement of the law, and most thoroughly expiates all my iniquities; such as renders me completely accepted before my Judge, and entitles me to everlasting life. From the joyful knowledge, the personal appropriation, and the perpetual improvement of this inestimable privilege, I have strength for my sanctification. Now do I indeed delight myself in the Lord, who, perfectly reconciled and infinitely gracious, has done so great things for me; now do I cordially love my neighbour, and being so happy myself, unfeignedly long for his eternal happiness, that he may be a partaker with me of this great salvation. I To this sovereign decree, the prophet sets as it were his seal, or else in a transport of joy he foretells the accomplishment of it. Yes, my brethren, to him, even to this gracious Redeemer, shall men come. see them flying as clouds for multitude, as doves for speed. They believe the report of his gospel, and receive of his fulness. Whereas all they that are offended in him, that cannot away with his doctrine, which pours contempt upon all human excellency, and will allow no righteousness to avail but that which is divine; who refuse to come unto him, poor and miserable, and stript of every recommendation; all they shall be ashamed. The fig-leaves of their own duties, or their own endowments, shall neither adorn them for glory nor screen them from wrath, but shall abandon them to vengeance, and cover them with double confusion. While, on the other hand, all the seed of Israel, every true believer, shall be justified in the Lord. Against those persons no accusation shall be valid, no condemnation shall take place. So mag If indeed our Lord Jesus Christ had been an ordinary person, or merely a created being, ye might well be offended at my doctrine: Ye might then, with some colour of reason, seek to the maxims of philosophy for wisdom, or to the works of the law for righteousness. But Christ is an immensely glorious person, "for in him are hid all the treasures of wisdom and knowledge:" Christ is an incomparably exalted sovereign, "for he is the head of all principalities and powers:" Yea, Christ is the supreme incomprehensible Jehovah," for in him dwelleth all the fulness of the Godhead bodily." Being therefore transplanted into him by faith, ye are complete; partakers of him, ye have every blessing and all good: thought cannot imagine, nor desire crave, any thing farther, greater, higher. Matchless privilege! Exalted felicity! O may the knowledge, the experimental knowledge of it, fill our hearts as the waters cover the abyss of the sea! Then will we sing the hymn which once expressed your sentiments, and still expresses mine: Join, earth and heaven, to bless This the Saviour's strange design; Man's offence was counted his, Our's his righteousness divine. In him complete we shine, His death, his life is mine. Fully am I justified; Free from sin, and more than free; Righteous, since he lived for me. The text lately quoted from Isaiah, is part of a paragraph eminent for its dignity and usefulness. We then considered a fragment of it in a critical view; let us now examine the whole of it with a devotional spirit. Thus examined, I trust it will be no longer a dry bone, but a feast of fat things full of marrow. Permit me to propose a correct translation of the See p. 56. of Hymns and Spiritual Songs: Anonymous, indeed, but universally ascribed to Mr Wesley. |