An Exposition Upon Colossians

Vers. 7.

All my state shall Tichicus declare unto you, who is a beloved brother and a faithful Minister and fellow servant in the Lord.

8.

Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts.

9.

With Onesimus a faithful and beloved brother, who is one of you, they shall make known unto you all things which are done here.

In these words and those that follow is contained the second part of the conclusion. Before he hath handled the common doctrine both of faith and life, now he lets loose his affection to express in particular his love to special Christians, in all the words there is to be observed, first a narration as an entrance. Secondly the salutations themselves.

The narration is in these three verses and the sum of it is that Paul being Prisoner at Rome to express his care for and love to the Church and in particular to the Colossians, sends Timothy and Onesimus the one a Minister the other a private man, both faithful to show them of Paul's affairs, and to visit the Churches and comfort them.

Before I come to the particulars, from the general consideration of all the verses to the end of the Chapter, these four things may be observed.

1 That religion extends it self to the behavior of men, even in these more ordinary matters, of life, so as men may sin or obey even in them.

2 That the love even of the best Christians needs (for the preserving and continuing of it) even these lighter helps and observances.

3 That piety is no enemy to courtesy, it doth not remove but rectify it, piety doth prescribe to courtesy four ways, 1 By forbidding and restraining the art of dissimulation and the political serving of men's humors, and all the base courses of flattery. 2 By moderating the excess of complements. 3 By preserving the purity of them, that they be not made the instruments of profaneness, and pollution and wantonness. 4 By adding to them the seeds of grace and religion, Paul will salute as well as the Gentiles but yet his matter shall tend unto grace and some good of the soul, as Col. 1.2. and in the rest of the Epistles.

4 Amongst Christians there may be a preheminencie of affection, some may be loved more then others, the Apostle is desirous his doctrine may be a testimony of his love, to all, but yet he cannot forbear, the mention of his special respect of some.

The first thing in this part of the conclusion is the narration, and out of the whole narration these things may be noted.

1 The general care Ministers should have of the Churches, Paul cares for the Churches far removed, yea when himself is in great trouble, and so it might be thought, he had cause enough of care for himself.

2 That the affections between faithful Ministers and the people should not only be conceived but expressed.

3 That Church Governors should be careful whom they employ in the businesses of the Church, Paul will not send a letter but makes choice of discreet and faithful men, much less would he have employed about the worship of God or the censures of the Church, suspicious persons men of ill fame drunkards or of scandalous behavior, how can it be otherwise but that the grave censures, of the Church should be loathed, and scorned when such numbers of disordered and profane persons are admitted to the denouncing, pleading and executing of them.

4 Men should be careful how and whom they commend by word or writing, to commend evil men is to bear false witness, many times to the great hurt both of the Church and common wealth.

The first particular thing in the narration concerning Tichi • us, is his praises. Here I observe,

• 1 Who commends him, viz: Paul. And this shows that ministers should be careful to preserve and enlarge the credits of their brethren. Especially this is a care should be in such as excel others in place or gifts. They are far from this, that detract from the just praises of their brethren, hold them down with all disgrace, labor to destroy what they build up, and pluck away the affections of the people from them; and when they have occasion to speak to them, use them contemptibly, and rate them as if they were rather their scullions then their brethren. And the sin is the worse, when the same persons can countenance idle, evil, and scandalous persons.
• 2 To what end, viz: That his embassage might be so much the more respected: for the credit of the person wins much respect to the doctrine it self.
• 3 In what manner. And here observe two things: 1. That he gives him his full praise; for a man may slander by speaking sparingly in the praises of the well-deserving. 2. That he praiseth him without any (but) to teach us that we should not be easy in word or letter in discovering the infirmities of faithful ministers.
• 4 The particulars of his praises. And they may be divided thus: Either they are common to all true Christians, (beloved brother) or proper to Church officers, and that either in relation to Christ, (a faithful minister) or in relation to Paul (a fellow servant.)

There are four things ought to be in every good minister.

• 1 He must be a good man, a brother.
• 2 He should be beloved of his people, beloved brother.
• 3 He must be faithful. And his faithfulness stands in two things: 1. Diligence in labor: 2. Sinceritie in giving everyone their portion of rebukes, comforts, directions, &c. in due season.
• 4 He must be a fellow-servant, one that will draw in the yoke with his brethren.

This may smite the conscience of many sorts of ministers.

Some because they are of wicked and scandalous life.

Some because they have made themselves hateful to their people by their indiscretion, covetousness, contention, &c.

Some because they are not faithful: Either not true to the bed of the congregation to which they consecrated themselves: or not sincere in the use of their gifts, being idle loiterers, indiscreet feeders, men-pleasers, or the like.

Some because they are proud, humorous, self-conceited, singular, and love to go alone.

Thus of his praises. The ends of his mission follows, and they are three.

1. That he might declare unto them Paul's estate. 2. That he might know their estate. 3. That he might comfort their hearts.

For the first: If you ask what he should declare, I may answer, such things as these, the success of the Gospel in Rome, the order of Paul's life, and his afflictions.

If you ask to what end: I answer, 1. For approbation; the greatest men need the approbation of other ministers, yea of other Christians. 2. For thanksgiving, that so many praises might be given to God. 3. For prayer for what was wanting, or hurtful to him or the Church. 4. For consolation to them, who questionless would rejoice to hear from Paul.

Again it is to be noted that he saith his whole estate: for a godly man carrieth himself so as he cares not though all men see into all his courses.

Vers. 8.

Whom I have sent for the same purpose that he might know your estate.

Doct. The state of the people ought to be known to the minister: not their worldly estate, but the estate of their souls and consciences, and the working of the means upon them, not only for the satisfaction of the ministers affection, but for the guiding of his private preparations and prayers, and for his public doctrine. Which reproves the careless ministers, that heed not the state of the people. We are watchmen for observation, as well as laborers in respect of preaching: neither can he be a good Preacher, that is not a careful Watchman.

Again, it is a great defect in the people, when the minister wants intelligence. For though it be a base humor of any to bring false reports, and a weak part in any minister to make the Pulpit a place to vent their private and personal businesses, yet in the general he cannot be a good Physician to the state of any congregation, that is not acquainted with their diseases.

Quest. But why doth the Apostle send to know their estate?

Answ. Because he would not credit reports concerning them: for he knew that wicked men out of their malice would raise monstrous slanders many times of the best deserving people; and besides, the better sort of men are not careful of their words in reports; matters grow with telling, and every man according to his several affection sets a several emphasis upon the matter he tells, so that after a while the tale will not be worth receiving. This carefulness should teach us how to hear, especially we should be wary, and well advised, and thoroughly informed, before by prayer and fasting we take up the name of God concerning the absent.

The third end is, that their hearts might be comforted.

Here in general from the Apostles care to have them comforted observe,

• 1 That Christians need comfort and encouragement.
• 2 That comfort is the peculiar portion of true Christians; and contrariwise, nothing but sorrow and the curse is the portion of wicked men; and if any dram of comfort be applied to wicked men, the truth of God is falsified.

Ob. But this is the way to make them despair.

Answ. The blind and dreaming world is mistaken. Give me an instance of one man in this place, nay in this age, nay in any age, (that I can remember) show me any example in Scripture, or any instance in experience, of one soul driven into despair by the sincere preaching of the word. It is no great thing I desire. That men have despaired I know and find, as Cain and Judas did; but that it was severe preaching that wrought it, I nowhere find: and yet for one bitter word given by us, the Prophets gave ten, and yet this event never followed. Not but there is enough said many times to make despair, but that there is this providence of God, that it comes not upon men by this means; but either of the melancholy of the body, or the special curse that God privately poured upon them, or by the special working of Satan by God's just permission. And yet I allow not indiscreet rashness, or rude indiscretion in applying threatenings.

Doct. 3. That it is the duty of every minister to labor to build up God's children in comfort, as the Apostle doth herein express his care. But yet consider whom the Apostle comforts.

1. Such as had the faith of Jesus, Col. 1.4. 2. Such as loved all the Saints Col. 4.1. 3. Such as were fruitful hearers of the Gospel, Col. 1.6. 4. Such as were constant, and labored to be grounded in faith and hope, Col. 1.23. 5. Such as accounted Christ their greatest riches, and the Gospel a glorious mystery, Col. 1.27. 6. Such as were circumcised with circumcision made without hands, and have put away the body of sins, and had with painful sorrows put away, fornication, uncleanness, the inordinate affection, wrath, anger, malice, cursed speaking, filthy speaking and lying out of their mouths, Col. 2.10. & 3.5.8.

4 A question may be here asked whether consolations do bar out rebukes and directions.

Answ. They do not, for Paul doth comfort and yet he rebuked in the second Chapter, and directed in the third, nay many times rebukes, and directions are great doors of consolation.

Thus of Paul's care to have them comforted.

Tichicus did comfort their hearts, 1. by his presence, 2. by bringing letters to the Church from Paul, 3. by his words, not of report only, relating Paul's estate to them, but of doctrine, persuading them to patience under their crosses, remembering them of the joys to come, strengthening them against the gain-sayings of adversaries, the temptations of Satan, the rebellion of their own flesh, and the inconvenience of Paul's imprisonment, and lastly instructing them how to go on in holy life.

Thus of the first part of the narration.

In the narration concerning Onesimus I observe two things: his praises, and the end of his mission. His praises are as they stand in relation to all Christians, or in particular to them; to all, he is a brother, faithful, beloved to them, and so he is one of them: the end of his mission is in the end of the verse.

Onesimus. ] This Onesimus was the thievish and fugitive servant of Philemon, who coming to Rome, was converted by Paul in prison, and is now for honors sake sent with Tichicus. From hence diverse things may be noted.

1 That hateful and unfaithful persons may be converted, and made worthy, faithful, and beloved.

2 That religion and the word doth not mar, but make good servants. The word will do that which rating and stripes will not do.

3 That no man's sins, of which they have repented before God and the Church, ought to be charged upon them as any disparagement in subsequent times. Where God forgives, men should not impute.

4 It is a good work, to grace and credit such as by repentance return from their former evil ways.

5 Repentance and true grace is the surest way to credit: the b • st way to lift reproach from a man's name, is to get sin off his soul.

Now in the particular praise of Onesimus I observe: First, that Christian love respects not persons; Paul is not ashamed of a poor servant, and he would have the Church love whom God loves. Secondly, that there is faithfulness required of private men as well as ministers, and that faithfulness stands in three things, soundness in religion without error or hypocrisy, diligence in the particular calling, and fidelity in promises and covenants. Thirdly, that natural and civil relations are not broken or disabled by religion; they must not only love Onesimus as a Christian, but also as one of them, for he was a Citizen of Colossae : there is love should be in men as they are fellow Citizens, and of the same trade or profession, or the like.

Thus of the narration.

Vers. 10.

Aristarchus my prison-fellow saluteth you, and Marcus, Barnabas sisters son, touching whom ye received commandments. If he come unto you, receive him.

11.

And Jesus which is called Iustus, which are of the circumcision. These only are my work-fellows unto the kingdom of God, which have been unto my consolation.

The salutations follow, and they are either signified or required: signified verse 10. to 15. required verse 15. to the end.

The salutations signified are from six men, three of them Jews, Aristarchus, Marcus, and Jesus, verse 10.11. and three Gentiles, Epaphras, Lucas, Demas, verse 12.13.14.

Aristarchus is the first, concerning whom here is set down, with his name, both his estate, a prison-fellow, and his salutation. This Aristarchus was a Jew of Macedonia, converted by Paul, who out of the deerenesse of his respect, would never leave him, but accompanied him in his adversities; for he was taken with him in the tumult at Ephesus , and here he is his prison fellow in Rome. Crosses abide all that will live godly: if he will have grace with Paul, he may perhaps lie in prison with him too. But here we see that adversity doth not less • n that affection that is sound, either to God or to God's people: they that cannot endure the smiting of the tongue, would little endure the iron fetters.

Marcus is the second. This is he about whom the contention was between Paul and Barnabas, Act. 13. because he had forsaken them and the labor of preaching with them. Now he is commended by his alliance to Barnabas. Certainly the kindred of worthy men are to be regarded even for their sakes, much more their posterities. It is a great fault, that when men have spent themselves in the labor and service of the Church, their posterity should be neglected, and exposed to want and misery. And is it a credit to be Barnabas •• sters son? What is it then to be the child of God by regeneration?

Concerning whom you have received commandment. ] Some think that Marcus brought to them the decrees of the Counsel at Jerusalem, and these read it ( of whom ye received, &c. ) Some say the meaning hereof is not revealed▪ and therefore they will not inquire. Some think, that upon his forsaking of the Apostle, the Churches had notice not to receive him if he came unto them, and that he had written to them himself. Some think the latter word whom receive ) are an explication, and so they show what was commanded, viz. to receive him.

Now for the observations we may note: First, that scandalous persons are not to be received. Secondly, that the greatness of the offenses of men are not to be measured by carnal reason, but by the consideration of the person, manner, place, time, &c. A lesser offense aggravated by circumstance • may give cause of private separation from voluntary company. Thirdly, that an ingenuous nature is much affected with the distaste of discreet Christian • . Fourthly, that repenting sinners are to be received, if unto God's mercy, then much more unto our houses and companies. It is an ill quality to be hard to • e reconciled. In general tis our duty and God's commandment, that we should receive one another . Thus ministers must receive their people, when they are with them, to speak to them of the Kingdom of God , and the people must receive their ministers also , and the people must receive one another, even the meanest Christians as well as the greatest, the little ones that believe in Christ , all the disciples of Christ are to be received .

Now because this point of receiving one another is exceeding needful, and there may be much mistaking about it, I think good therefore to give out of several Scriptures rules how we are to carry our selves in this business of receiving one another.

1 That we entertain with all heedfulness, so Act. 9. in Paul's case, and Act 18.27. in Apollos case. This condemns the carnal hospitality in the world, which promiscuously admits any of any profession, where the basest and vilest sort of people are soonest chosen for the table and company: yea many of the better sort are to be blamed, such as are over credulous, many times to their own singular disgrace, and hurt of the Church.

2 That when we are assured of the faithfulness of any, we receive them with all Christian respect, freely and liberally, Rom. 15.17. bearing with their infirmities, Rom. 15.1. yea if need be, pardoning their offenses, Phil. 12.17.

3 That in society with weak Christians, we take heed of entangling them with questions and controversies, Rom. 14.1. as the manner of some i • .

4 That great respect be had of our callings.

5 That the employment be chiefly about holy things. Receive them in the fellowship of the Gospel, not for recreation or idle discourse: either labor to strengthen them, Act. 18.26. or to be furthered in obedience by them, 2. Cor. 7.15.

6 That great respect be had of frugality, Luk. 10.8.

Thus of verse 10.

Vers. 11.

And Jesus which is called Iustus, which are of the circumcision, &c.

The third person that doth salute, is described by his proper name Jesus, and his surname Iustus.

Quest. May the name of Jesus be given to any man?

Answ. Before it was appropriated to the son of God, it was both lawful and usual to give it to men, as appears by Iosonas name, which is the same, and the son of Syrake. But now it is not expedient any way: and therefore the Jesuits may change their names, like Jebusites as they are.

The name Iustus was not given him by the Jews, but by the Romans, as the varying of the language showeth: and in all probability, given in praise of his faithfulness and true dealing with all men.

Quest. What may we do to win the reputation of just persons?

Answ. 1. Be peaceable and make peace, and do all things without murmuring or reasonings, Mat. 5.8 Phil. 2.15.

2 Be watchful unto chastity and the honesty of the seventh commandment, 1. Pet. 2.11.12.

3 Let your conversation be without fear, 1. Pet. 3.2.

4 Be not vain in apparel, 1. Pet. 3.3.

5 Get a meek and quiet spirit, 1. Pet. 4.3.4.

6 In yielding Apology, be constant, and unmovable with all cheerfulness willing to give answer, with all meekness, and reverence, and good conscience 1. Pet. 3.15.16.

7 Shew all uprightness in thy calling, and this uprightness hath 3. things, 1 Diligence, 2 All true and faithful dealing in words and promises 3 A conversation without covetousness.

Finally to live inoffensiuely is a strong inducement even to the worst men, many times to draw from them a good testimony even of God's children.

Thus of their names.

In the 2 place they are described, 1 by their country, they were of the circumcision that is Jews. 2 By their praises, and thus they are commended, either for what they were to the Church in general, they were laborers, fellow workers, or for what they were to Paul, they were to his consolation.

Which are of the circumcision ] This is added perhaps to note, that even those men though they were Jews did subscribe to the Apostles doctrine, concerning the abolishing of Jewish ceremonies.

But by this periphrasis the Jews were noted, not so much because God did once hereby distinguish and separate them from the world as by a partition wall, but because of pertinancy in refusing (though they were Christians) to lay down circumcision. This obstinacy of the Jews should teach us, resolution for the truth and be more constant in all good courses then they obstinate in evil.

In the praise of their pains I note 1 Their paucity or fewness, ( these only ) 2 Their labor workefellowes. 3 The subject about which they labor ( the kingdom of God )

These only ] Here observe, 1 That when God hath any work to do, there are found few faithful men to do it. 2 That a people, that hath had the means and been convinced, if they turn not speedily, prove of many others the most obdurate, and hard hearted, thus, almost the whole nation of the Jews resisted Christ. 3 Persecution drives many Hearers into Apostasy, this was not the case of the Jews in Rome only, but would be our case if the times altered.

Quest. What hearers amongst us are like to fall away if the times should change?

Answ. 1 Such as hear without affection. 2 Such as have only a temporary faith. 3 Such as now forbear society with God's servants in the fellowship of the Gospel. For if now they shame their presence, how far would they stand off in perilous times? 4 If these three only of all the Jews were faithful laborers in Rome, where was Peter if he had been at Rome, either Paul much wrongs him, not to mention him, and his eminent praises, or else the gaineing of a Bishopric made him give over his work.

Workefellowes ] Here consider 1 Their labor work. 2 Their honor fellows. For the first observe 1 That God's kingdom on earth is erected by man's hands, as the outward instruments, an honor done to man which is denied to the Angels. 2 God's kingdom needs much labor and help, Ministers must work, they may not be loiterers, yea they must work hard, for cursed is he that doth God's work negligently, yea they must work in their own persons, not by substitutes; Magistrates also must help forward this work by protecting the ministry and good men, by compelling such as are by the high ways to come, into God's house, and by reforming abuses which hinder God's grace and kingdom amongst men, private persons must help by instruction, admonition, consolation &c.

Fellowes ] Here note 1 the honor of the laborers they are all one, fellows though differing in gifts 1. Cor. 3.8.9. 2 Their unity some are workers but not Coworkers, for they preach not Christ purely. 3 Humility in the Apostle, immutable, in all though never so much excelling in place or gifts.

Uses of all First for instruction, 1 Pray to the Lord of the harvest to send forth more laborers, though clergy men are very corrupt, and few of them faithful, yet it is better our mouths be filled with prayers then with reproaches.

2 Ministers must study to approve themselves workmen that need not be ashamed 2. Tim. 2.15.

3 The people must take heed they hinder not God's work by disobedience, 1. Cor. 16.16.

Lastly must Ministers in their callings labor, surely then must every man work in his calling also; else just with God if poverty attend sloth, yea women must work and not destroy their houses by pride and idleness, and all both men and women must not talk of it as many do but set to it Pro. 14.23. nor begin only but persevere Pro. 18.9. but some are so settled upon their lees in this point, that they are wiser in their own conceit, then seven men that can give a reason.

2 For consolation to all God's workmen especially Ministers, though they have not so great gifts as others, yet if they show all good faithfulness in discharge of their places, they are fellows even to Apostles, though all that wrought at the Tabernacle had not Bezaliels skill yet all were coworkers, yea God's workmen differ from all the workmen in the world, For first God himself will work with them, so will no Prince though the work be never so princely. 2 Though their work be not finished yet they shall receive their wages, though Israel be not gathered, yet their judgment is with the Lord and their work with their God, Isaiah. 40.4.5.

Unto the kingdom of God ] There is a thereefold kingdom of God, First of nature Psal. 103.19. Secondly of grace Math. 3.2. Thirdly of glory John. 3.3.

The kingdom of grace is here meant, here I observe first the privileges of this kingdom. Secondly the properties or signs of the subjects. Thirdly the uses.

For the first the excellent condition of such as by true conversion are admitted into the kingdom of grace, may be three ways considered, for they are happy, first in their king, secondly in their laws, thirdly in the personal perogatives of the kingdom.

1 They are happy in their King for he is nobly born the son of the most high. 2 He comes rightly by the crown Psal. 2.7. 3 He is of eminent soueraignety, he hath a name written on his garments and thigh, The king of kings and Lord of Lord's, Revel. 19.16. Prince of the kings of the earth Revel. 1.5. 4 He is a Prince of admirable qualities, wonderful, counselor, the mighty God, an everlasting father, prince of peace, one that keeps the government upon his own shoulders, Isa. 9.6. 5 Lastly he is immortal 1. Tim. 1.17 in the earth if a prince were never so good yet in this the subjects are unhappy that they shall loose him, but Zion's king will never die.

2 They are happy in their laws, for they are not only clearly digested in God's sacred volume, but they are every way most perfect to make men wise to salvation and absolute to every good work, such as need no repeal nor addition, a perfect rule to all ages, and so are no laws of man under heaven 2. Tim. 3.3.15.16 17.

3 They are happy in the personal perogatives of the kingdom, for • Here is certain safti • and quiet habitation for all the Kings subjects Isa. 33.20 21. Ier. 23.5.6. Secondly to all the subjects it is given to know • he mysteries of this kingdom Math. 13.11. Thirdly in this kingdom poor men may get advancement as easily and as soon as rich, I am. 2.6. Fourthly, if any of the subjects fall into desperate crosses that they be without all means, yet they are prisoners of hope, and shall be saved and delivered by the blood of the covenant Zach. 9.9.11. Fifthly the King doth quiet himself in the love of every subject and doth rejoice over them with joy, it is a great benefit to live under a good King though the subject be not known unto him: but a great favor that the King should take notice of the subject by name; but exceeding great comfort it is if the King love some subject with a special love: thus doth Christ to all his subjects, which no King can do because his heart is finite. Sixthly, here all subjects are sons Rom. 9.25.26. Seventhly, They are all kings Revel. 1.5.6. & 5.10 Rom. 5.17. Eighthly, here if any two of the subjects do agree on earth upon anything whatsoever they desire their heavenly father will grant it Math 18.19.20. Lastly the properties of the kingdom show the felicity of the subject for this kingdom.

First; Is in power not in word 1. Cor. 4.20. Secondly; Is not of this world but as far more excellent as it differs in nature from the kingdom of the world, John. 8.36. Thirdly, It is without end, Luk. 1.33. Heb. 12.28.

Thus of the privileges.

The second thing is the properties of the subjects or the signs by which they may be known, and they are six.

First, They are a poor and penitent people Math. 5.3. & 3.2. Secondly They do gladly and constantly subject themselves to be ruled by the powerful preaching of the Gospel, and esteem the comforts thereof above all treasures Math. 13.44.45. hence called the Gospel of the kingdom. Thirdly, They are a patient people, and do willingly forgive each other his brothers trespasses, Math. 18.23. vlt. Revel. 1.9. ordinarily one cannot more darken their evidence then by their unruly passions unbridled, the king of Zion is meek Math. 21.5. and so are the subjects. Fourthly; They may be easily known by their easy access to their King in their daily troubles, you may see them betimes every morning at the court gates Gal. 4 7. Psal. 5.2.3. where he gives his son he gives the spirit of his son into their hearts &c. Fifthly, They fear their king and his goodness, they are more affected with fear upon the sense of his mercy, then upon the sight of his judgments Hos. 3.5. Sixthly; They make conscience of the least commandments, fear as well to swear by lesser oaths in common talk as perjury in courts of justice; They make conscience of drinkings as well as drunkenness, of filthy speaking as well as whoredom, Math. 5.19. & 13.33. they are new creatures, they have not a new leg or an arm only, they labor to abound in grace and duties, 2. Pet. 1.11.

The uses follow.

First for instruction, if the estate of Christians converted by the powerful preaching of the Gospel under the regiment of Christ, be so excellent an estate, and so happy and a king-like condition; it should teach, first all that are not yet converted to settle their hearts about this point, and that they may get into the kingdom of God, they must get an holy estimation of the happiness of that estate, a kingdom should move them much, Satan knew if anything would prevail with Christ it must be the glory of kingdoms; behold here God offers thee a kingdom. Secondly, pray daily and earnestly that God's kingdom may come upon thee, Math. 6. Thirdly, practice what thou prayest, and by practice seek the kingdom of God first Math. 6.33. and to this end observe 4 rules.

1 Remoue what might hinder, that is by repentance cast off thy sins, no unclean thing must enter here, and it is plain it is required Math. 3.2. Secondly, wait upon the preaching of the Gospel, for it is the Gospel of the Kingdom, and the keys of heaven, only take heed thou neither betray it by security, nor choke it by care Math 13. Thirdly, remember to seek it with all zeal and earnestness, for the kingdom of heaven suffers violence and the violent take it by force Math 11.12. Fourthly, take heed thou give not over when thou come near to the kingdom of God, Mark. 12.34. for the children of the kingdom may be cast out.

2 Take heed of despising poor Christians, for God hath chosen them to make them heirs of the kingdom, they must not be accounted of according to their outward estate in the world.

3 Those that have attained this excellent estate must be exhorted to three things.

1 By godly conversation to walk worthy of the kingdom of God 1. Thess. 2.12. 1. Pet. 2.9. Secondly to rejoice in their King, and speak of the praises of the great renown of the sacred Kingdom that thus cometh in the name of the Lord Psal. 145.10.11. & 149.2. Math. 11.10. for many Prophets and great Kings have desired to see such days, and have not seen them, in that clearness we now see them. Thirdly, willingly to suffer for righteousness, 2. Thess. 1.5.

Lastly Ministers should here be informed and provoked by all means possible, in season and out of season to exhort persuade, beseech men, and turn themselves into all forms to prevail, for it is about a kingdom they labor.

Thus for instruction.

2 It serves for reproof First of such as can be so easily content either to want or loose the means, the kingdom of God is taken from them Math. 21.43. Secondly, of the waiwardnesse of caueling hearers that can never be set down but are still objecting, against this word of doctrine or the estate of Christians, these are condemned Math. 11.16. &c. Thirdly, it is a great error to rich men in special, who are threatened with impossibility to enter into this Kingdom, if they do not above all other men look to themselves, Math. 10.23.24. Fourthly, of the discontentments of God's servants under crosses, is there no king in Zion? or is it no privilege that the first Dominion is come unto them, Micah. 4 9. Fifthly, it specially reproves those wicked persons that profess by their works they will not have Christ to reign over them by his word Luk. 19.14.27. Zacha. 14.17. woe is unto them, and woe to such as shut up the kingdom of God before men Math. 23.13.

3 For comfort to all God's servants. Did so great Kings and Prophets desire to see these things we see? what is it to enjoy such a Kingdom? was it a great offer in Herod to offer half his kingdom, what is it in God to give a whole Kingdom, better then any Kingdom on earth? yea this comfort is the greater, in that such Christians whose grace is but like the grain of mustard seed, may be possessed of this Kingdom.

Which have been to my consolation. ]

Doctr. The labors of God's servants are a great comfort unto good men, it is a comfort to see God's work prosper, and besides joy in the holy Ghost is wrought in their hearts by the power of the word preached.

Quest. What should be the reason, why many that come constantly to hear God's servants▪ yet get not consolation, or not the comfort they desire.

Answ. The lets of comfort are either 1 in men, or 2 in God.

In men they are either of frailty without any great sin, or such as arise of sin.

The lets of frailty are specially two. 1 Bodily distemper by sickness or melancholy, but this may be tried thus if they be dead hearted in all other things as well as hearing and prayer &c.

2 Waiwardnesse in the distress of conscience when the soul refuseth comfort Psal. 77.3.

The lets of comfort that arise of sin may be considered two ways, first as they are in the worser sort of men. Secondly, as they are also in the better sort. In the worser sort these are the lets; First impenitence Ier. 8.6.8. Secondly, Providence Ier. 6.10. Thirdly, vile affections such as are.

1 Worldly grief or fretting. 2 Worldly cares, these are thorns. 3 Rage and passion Rom. 15.4. 4 Lust 2. Tim. 3.6. 5 Envy 1. Pet. 2.12▪

4 A spirit of slumber Rom. 11.7.8. &c. 5 Contrarietie or contradiction in opinions Phil. 2.1.2.

In the better sort 1 want of preparation, plowing must go before sowing Math. 17. Of attention Isa. 55.3.4. Of estimation of comfort received Job. 15.11. Of godly sorrow Isa. 61.62.

2 Preuailing of other joys.

3 An over high expectation.

4 Presumptuous sins.

5 Spiritual satiety and fullness, when they seem to have grace enough, and want nothing, too like the Laodiceans Revel. 3.

Thus in men.

2 God doth restrain consolation, sometimes for reasons secret to himself, sometimes for reasons revealed, but not to us, as

1 To teach us to know that comfort is his gift, and to draw us to look above the means. 2 To teach us to live by faith and not by sense. 3 To scourge unthankfulness, 4 To compel us to the use of other of his ordinances, too much neglected.

Thus of the lets.

To pass from this point we may here observe, 1 An immutable praise in the Apostle, he envies not the labors of his brethren, he is so far from it that he rejoiceth in it. 2 we may see that the wisest and greatest men have need to be comforted of meaner men. 3 Here is a reproof of such workmen as by their labor grieve God's people, and are as thorns and goads in their sides but comfort them they do not.

Thus of the salutations of the Jews.

The salutation of the three Gentiles follow, the first is Epaphras who (besides the report of his salutation) is described 1 by his office the servant of Christ. 2 By his relation to them, who is one of you. 3 By his love to them shown by striving in prayer for them. 4 By his zeal not only for them but for the two neighbor Churches, verse. 13.

This Epaphras was the Cities preacher among the Collossians he is kept back at Rome for a time that so Tichicus might confirm the doctrine before taught by Epaphras.

Quest. But why is the Apostle so long in speaking of him being so short in the mention of the rest? Answ. It is the Apostles discretion to honor him before his own people.

A servant of Christ ] He was a servant of Christ first as a man and so by the necessity of creation he must serve Christ whether he would or not. 2 As a Christian man and so he serves him willingly and in religious works. 3 As a Preacher of the Gospel, and so he serves Christ in a special function in the Church.

Doctr. 1 Ministers are Christ's servants, whence follows two things, first they must do his works. Secondly, they must not be servants of men.

Doctr. 2 The estate of the Ministers of God is an estate of serving not of reigning, they are not Lord's over God's heritage, nor must they think to be like the Princes of the Nations.

Doct. 3. It is a great honor to be Christ's servant; for all his servants are freemen, and their wages is everlasting: and therefore we should love to be his servants, neither should it ever seem evil unto us to do his work. Besides, it is a great comfort to poor Christians, though they cannot be Kings and Apostles, yet they may be Christ's servants, which Kings and Apostles have accounted their greatest honor. Thirdly, men must take heed of despising or abusing Ministers, seeing they are Christ's servants, yea it is not safe to abuse any Christian for that very reason. Lastly, seeing it is so great a dignity to serve Christ, both Ministers and people must be careful to perform Christ's service, with observation of what Christ requires, for the manner or rules of his service.

Ministers must not seek their own things, Phil. 2.21. they must not be given to wine, not to filthy lucre, not fighters, not covetous, not profane in their families, not young scholars, not scandalous, 1▪ Tim. 3.3.4.5.6.7. 2. Tim. 2.24. they must faithfully care for all the matters of the Church, Phil. 2.20. they must serve with all modesty and tears, Act. 20.19.

Christians in their service of Christ must remember to lay aside all immoderate cares for the profits and pleasures of this world: ye cannot serve Christ and mammon. 2. That Christ will not be served but in newness of spirit: the old heart can do Christ no work Christ will accept, Rom. 7.6.

Quest. But who are Christ's servants?

Answ. If you speak of ministers, it is answered negatively, Gal. 1.10. He that preacheth man's doctrine, or goeth about to please men, he is not the servant of Christ. If you ask of Christians in general, it is answered Rom. 6.16 His servants you are to whom ye obey. If ye conscionably endeavor to obey the word of Christ, you are the servants of Christ; otherwise ye serve sin unto death.

For conclusion, let us so settle our hearts to serve Christ, that we remember to do it, 1. constantly at all times, 2. sincerely by doing all his works both public and private.

Which is one of you.] Doct. There is a special love due to fellow-citizens. This I have noted before. But I add, that the love of Citizens must shun five things, as great rocks to make the shipwreck of true affection upon: 1. Opposition or quarrel and suits in matter of estate. 2. Envy at the prosperity or trade of others. 3. Faction or banding into sides in matters of government. 4. Schism in matter of Religion: but it is to be noted, that it is profane and fleshly men that have not the spirit of God, that cannot abide others because they run not with them into the same excess of riot, for God's servants would fain live at peace, Iud. 18.19. 5. A rejoicing together in evil. The love that leads men from their calling to go from tauerne to tauerne, or from sport to sport, is not true Citizen-like love, it is base and unwarrantable.

The third thing in the description is his love to his people, shown by praiing for them. In his prayer note

1. The action, that he doth pray. 2. The subject persons for whom, for you. 3. The circumstance, he prays absent. 4. The variety of his prayers, prayers. 5. The fervency of his prayers, striveth. 6. The constancy of his prayers, always. 7. The matter he prays for, 1. their perseverance, that ye may stand, 2. their perfection amplified, by the measure, (full) and by the extent of the subject, (in all the will of God.)

Prayer. ] Doct. Prayer is the usual remedy and refuge for God's children in their griefs and desires: a remedy I say for all times, persons, and places. As for griefs and fears, it is of force and available, 1. against the troubles and cares of the world, Phil. 4.6. 2. against the stings of secret temptations and prevailing sins, 2. Cor. 12.9. Matth. 9. 3. against the shame of evil works past, both the blushing and gnawing of the conscience inwardly, and outwardly the reproach of name, Zeph. 3.11. 4. against sickness, James 5.15. 5. against ill tongues, Psal. 119.4. 6. against the fear of apostasy, 2. Tim. 2.19. And these are the most usual things that need to trouble any child of God. And as for desires, it is a plain proposition, that God is rich to all that call upon him, Rom. 10.12. This shows the felicity of every child of God, to whom God hath given the spirit of his son into his heart as a spirit of prayer; for we see he cannot be miserable that can pray: and it should teach us that if we would be counted God's people, to show that we trust God, by pouring out our hearts before him in all places and at all times, Psal. 6.2.8. 1. Tim. 2.8.

For you.] Doct. 1. Ministers must pray for their people, as well as preach to them. And as this may humble ministers under the sense of the neglect hereof, so it should teach the people to requite their labor in the Lord, by praying for them again: but especially they should take heed they send not their teachers with hearts full of grief to complain of them.

Doct. 2. Prayer for others is a principal sign of our love to them. Heereby ministers may try whether they love their people, and parents whether they love their children, &c.

Doct. 3. In that Epaphras prayeth for them absent, he is therein a pattern of a true pastor; no distance of place can make him forget the love of his people.

Prayers. ] There be diverse kind of prayers: for they are varied first by the place, for there is public prayer, and there is private prayer, either with our families, or alone by our selves. Secondly, by the manner, and that either for form, or affection: for form, there are not only ordinary set prayers, but ejaculations, short requests or desires, cast out upon sudden opportunities; these be prayers, and accepted of God, though the words be few or abrupt. For affection in prayer, there is prayer unto which is required the usual devotion of the heart, and there is supplication which is with special instance and importunity, Phil. 4.7. Thirdly, by the instrument, there is the prayer of the mouth, and the prayer of the heart. Fourthly, by the matter, for there is deprecations for turning away of judgments, and confessions with acknowledgement of sin, and petition in matters of request, and thanksgiving for benefits received.

Striueth. ] But why must we strive in prayer? Because of the greatness of our own wants & necessities, and because it is a great loss to lose our prayers.

Quest. But what doth striving import? It imports earnestness as it is opposed to coldness, when we draw near to God with our lips, but our hearts are far from him: or to spiritual fainting in prayer, Luk. 18.1. Secondly, tenderness of affection, both sorrowing and rejoicing in prayer, according to our occasions, and the matter of prayer. Thirdly, a resolution to take no denial. Fourthly, difficulty, for fighting imports opposition.

Quest. But what must we fight against in prayer? Answ. 1. Carnal counsel. 2. Distractions by the lusts of the flesh or cares of the world. 3. The objects of our own flesh. 4. Our own unskillfulness to pray, strive to learn to pray better. 5. Hardness of heart. 6. Sleepinesse o • our body. 7. The temptations of Satan. 8 We must strive against God himself, as Jacob did by wrestling to get the blessing.

Use. For reproof of such as never complain of any impediments in prayer, nor care how they speed: their condition is as far from happiness, as their practice is from duty. And they are to be blamed, that complain of their lets and discomforts in prayer, but yet they strive not. But we should learn to harness our selves, and conscionably strive against all that might hinder us; and to this end set our selves in God's presence, and beseech God to heal our infirmities, and help us against all the lets of prayer, and stir up in our hearts the promises made to prayer, observing fit times, and watching to all opportunities, to be importunate when any door is opened.

Lastly, would one be fervent in spirit? They must then look to 4 things. First, they must serve the Lord; for a profane person can never be fervent. Secondly, they must labor to rejoice their souls with the hope of a better life; for such comfortable meditations inflame the spirit. Thirdly, we must get patience under worldly crosses and tribulations, else the cares and vexations of the world will choke all true fervency. Fourthly, we must continue in prayer; for use and experience breeds fervency.

Always. ] We must be constant in prayer, 1 Thess. 5.16. Luk. 21.36. To pray always, is to keep a constant order in the daily performance of this duty, and besides to pray upon all occasions and opportunities. The profit comes by this constancy in prayer, appears by the proofs, to be 1. much joy, 1. Thess. 5.16. 2. they that pray continually, shall escape the last terrible things, and be able to stand in the day of Christ, Luk. 21.36.

Here we may see the difference between a godly mind and a carnal heart. The godly mind is always praying, but the carnal heart is seldom without a sense of tediousness, with a desire to be rid of the burden of it.

The reason why God's children be so willingly employed in much and often prayer, is partly because God commands them to pray always, partly because they find unutterable benefit and refreshing in prayer, and partly they daily get hereby what they desire, Mark 11.24.

If any take unto them the words of those wretched Jews, Mal. 3.16. and say what profit is it to keep God's Commandments, or to walk humbly, and that they could never find any good by it, I can soon answer that in their prayers and obedience there was no profit, for indeed they did not walk humbly, nor in the power of godliness did they keep God's Commandments.

Ob. But have not the best of them all, their sins, distractions and wants, as well as others? how then can they be so bold and frequent in prayer?

Sol. The children of God have privileges, others have not; for their wants are covered by Christ's intercession, and their suits are followed in heaven by Christ's aduocation, 1. John 2.1. and framed in earth by the spirit, Rom. 8.26.

Ob. But how can they find matter for so much prayer?

Sol. If men had by the law gathered the catalogues of their sins, and learned to see and fear the judgments sin might bring, if they had observed the daily straits of a mortal condition, if they had considered the almost infinite occasions of prayer for themselves and others, they would not thus object.

Ob. But there are some that do pray, and that always too, against their corruptions, and yet cannot speed, nor get strength against them.

Sol. If they have constantly prayed (which yet I doubt) then the reason is either they watch not in practice to cut off the occasions of evil, Luk. 11.36. or they strive not with importunity to prevail with God, Luk. 18. or else they cannot be truly affected towards God's grace in others: for if envy at the graces and estimation of others reign in thee, it is just with God to deny to give thee that grace thou enuiest in others.

To conclude, if any man hitherto careless of this duty, be now desirous to be instructed how to pray as he ought, with words, affection, and success, let such a man put on a mind to observe the rules following.

• 1 Thou must forgive all thine enemies, and resolve to live without malice, Matth. 6.
• 2 Thou must constantly hear God's word, else thou canst never pray, but God will abhor thee and thy prayers, Pro. 28.10.
• 3 Thou must get and show a merciful heart to man, if thou wouldest prevail to obtain mercy with God, Pro. 21 13. Matth. 5.7.
• 4 Thou must carry thyself orderly and quietly in the family, 1. Pet. 3.7.
• 5 Take heed of hypocrisy in praying to be seen of men, Matth 6.

Ob. But I want words. Sol. Pray God to give thee words, and mind thine own way, by considering thy sin and wants, by the law.

Ob. But I want the affections of prayer. Sol. Search whether there be not some vile affections, lusts and passions unmortified, Psal. 66.18. 1. Tim. 2.8. and pray God to give thee the spirit of compassion, Zachar. 11.12. Yet in all this take heed of security, rest not in beginnings: God will take that at the first, which he will not still be content with. Learn to pray better.

Thus of the sixth thing.

The last is the matter he prays for.

That ye may stand. ] Concerning perseverance here are four things to be observed.

Doct. 1. That in the visible Church there may be such as will not stand: and this is true both in true members, and in seeming members. The true members may fall either by infirmity, and so the righteous falleth seven times, and riseth again, or by presumption, falling to the practice of gross evils, out of which they cannot recover, but with extreme sorrows. The only seeming members, not only may, but certainly will fall, and that most an end finally, without recovery. So Demas, Judas, Joash, and many moe. This should teach us, not to think it strange if we see apostasy in men that have rooms in the Church, and have acknowledged the truth according to godliness.

Doct. 2. That it is a fearful thing to fall away, a worse condition likely a man cannot choose for himself, 2. Pet. 2.20.21. For Satan will re-enter, and gain a stronger possession then ever he had, yea their dispositions unto evil may seven times more be enflamed then ever before; seven devils worse then the former may enter. It were better to be ground under a millstone, then thus to live in apostasy, Matth. 21.44. Such persons are abolished from Christ, Gal. 5.4. They are in the power of Satan, 2. Tim. 1. last. Their latter end is worse then their beginning. It had been better for them never to have known the way of righteousness, then having known it to depart from the holy commandment given unto them. They are as hateful to God as dogs and swine, 2. Pet. 2.20.21.22. yea they may so order the matter▪ that they may fall into such a condition as there will remain no more sacrifice for sin.

Quest. But what should be the causes of their apostasy?

Answ. The causes are either without them, or in themselves. Without them, are ill counsel, as in the case of Joash, and the effectual working of Satan, not only to glut himself in the blood of their souls, but thereby to work scandal in the weak, and scorn in the wicked.

Within themselves, the causes are in some unbelief , in some pride and the vanity of our own conceits , in some covetousness and ambition, so in Judas and Demas, in some the very levity and inconstancy of their nature, in some the concupiscences of the lusts of the flesh , in some certain opinions willfully received, as justification by the law , or that the resurrection is past , or the like: but the general cause is the want of practice of that we hear . And therefore let him that standeth take heed lest he fall, or by any means be turned away from the love of the truth , and the rather, considering that many that are fallen, had great knowledge , and great joy in hearing the word , and great affections to the ministry, (for so had the Galatians to Paul .) and besides they were such as in reformation did forsake the filthiness • of the profaneness of the world , and had a taste of the heavenly gift, and were partakers of the holy Ghost, and tasted of the powers of the life to come .

Ob. But someone may say, they that are fallen find no such misery in their estate.

Answ. Thou knowest not what they find: 2. They are for the most part cast into a spirit of slumber.

Ob. But they fall not from religion: for they are Protestants still, and not Papists.

Answ. There is a total apostasy, and an apostasy in part: they fall f • om the sincerity of religion. Demas did not turn Gentile, or the Galatians, nay the Pharisees that committed the sin against the holy Ghost, did not openly renounce religion. And therefore let men take heed of falling from the simplicity that is in Christ Jesus . And thus of the second doctrine.

Doct. 3. Perseverance may be obtained: a man may stand and hold out to the end . God is able to stablish us . And the word of God is God's power, not only to regeneration, but to salvation . The weapons of our warfare are mighty , and great power is made known in weakness : only believe, and use the means.

Doct. 4. Much prayer is a great means to obtain perseverance, and will prevail: though this be not the only means, yet it is an effectual means.

Perfect. ] A Christian man may be said to be perfect diverse ways.

1 In the cause or fountain of holiness: so good gifts are said to be perfect, I am. 1.17. viz. as they are from God.

2 In respect of consecration or calling, so the word that some translate to make perfect, is translated by others to consecrate, Heb. 1.10. and 5.9. which importeth that Christ may be said to be perfect, because he was separated or dedicated, or called to perfection, or hath a perfect calling.

3 In respect of acceptation, not in respect of operation, the Lord accounting our confession of imperfection for perfection.

4 In respect of parts, though not in respect of degrees: he is perfect in that he hath holiness in every part, though not in such measure. Thus to be perfect is to be sanctified throughout.

5 Comparatiuely, not positively, comparatively I say either with carnal men, or ordinary hearers, or infants in grace. A Christian that makes conscience of all his ways, and can love his enemies, is perfect in comparison of carnal men, that follow the swinge of their own corruptions and affections, and so he is too in respect of ordinary hearers, that seek not the power of godliness: and as for infants in grace, tis perfection to be of ripe age, or strong in the grace or knowledge of Jesus Christ . And so the doctrine that is to be propounded is called the doctrine of perfection .

6 In respect of truth, though not in respect of absoluteness: thus he is perfect, because he desires and endeavors after perfection, though in act he attain it not. Thus uprightness is the perfection of a Christian after calling.

7 In respect of men or common estimation, and so he is perfect that is unrebukable.

8 In respect of the end, and so he may be said to be perfect three ways.

• 1 In intention, because he sets perfection as a mark to shoot at .
• 2 In respect of duration, because he holds out to the end.
• 3 In respect of accomplishment, because he finisheth what he undertaketh in godliness or mortification, he doth it not by halfs, or in some parts of it, for so to perfect is translated to finish .

Here then we see what we must do to be perfect men: we must confess conscionably our imperfection, we must live in uprightness, and not in any gross or presumptuous sin; we must finish what we undertake in godliness, and we must strive after perfection; we must love our enemies, and rule our tongues , and let patience have her perfect work: he that doth this is a perfect man.

But a man shall never attain unto this unless he labor for much knowledge ▪ and to that end exercise himself in the word of righteousness , and besides a man must withdraw himself from the world, and devote himself to sincerity, and especially a man must get a great deal of love, for that is the bond of all perfectness .

Full ] The faithful are said to be full both in respect of the number of faithful persons added to the Church, and in respect of the plentiful performance of the rich promises of God and in respect of holding out till their course be fulfilled , but I take it to be meant of fullness in graces, and duties, in both, fullness is required, in duties fullness is taken for abundance, and sometimes for the fulfilling of some particular, office or charge, both are required , in graces there is a fullness of faith and knowledge, and of zeal, and of joy . The fullness of faith is the confidence, and undaunted assurance of it, the fullness of knowledge is the largeness of understanding and discretion, the fullness of zeal is the power of words and affections, the fullness of joy is the truth and contentment of it.

Hence we may discern the state of the soul of a Christian, it is like a vessel under the conduit pipe of God's ordinances filling more and more, by the influence of Christ till it come to be brim-full.

Hence we may see cause to be greatly humbled, because our works are not full before God.

Now if any shall think this doctrine of fullness to be a doctrine of discouragement, he may note these things for removal of that objection.

1 That it is a kingdom men labor about, and therefore should not think much if much be required of them. 2 We may fill spiritually, though we do not discern it. 3 God requires not fullness at first, but by degrees. 4 That the Lord hath in many Scriptures, promised to help us, against all temptations and impediments, whether arising from our own weakness, or from without us.

In all the will of God.] Cajetan a Papist makes a stop at, all, and reads it, in everything, by the will of God, and delivers the sense thus: That ye may be consummate, in respect of yourselves, & full in respect of others in every spiritual thing, by the will of God, that is, not by your own merits (note that) but by the grace of God's will.

But I think it should be read, as ordinarily it is read, and so I observe that we should take counsel for the informing of our faith and reforming and perfecting of our lives, at the will of God.

Which serves for great reproof, of the course of the most men, who are advised and guided, either by carnal reason, or by the lusts and wills of their carnal friends▪ or the lusts and temptations of Satan, himself , or the inclination of their own flesh, how are worlds of men swayed by these or some of these, almost in all matters of religion: if reformation and the practice of the sincerity of the Gospel, may not get the consent of their own carnal reason, or of such and such friends, &c. then it must never be gone about. But contrariwise, we should learn to stick to God's will in all things, yea we should pray earnestly, that we might never be beaten from this Anchorhold, but that in all estates, in prosperity and adversity, in life and death, we might constantly exalt the glory of God's will, to yield it forever our acknowledgment of sovereignty over us .

Secondly, note here that we must respect all God's will▪ and thus we are tied to respect all the will of God, both in respect of knowledge, and in respect of practice, for we should labor to be made rich in all things, in all kind of utterance and in all knowledge , we should be expert in the word of righteousness, accustoming our selves continually, to exercise our wits about discerning of good or evil out of the word : in practice we must have respect to every commandment of God, and as David did, we must labor to do all God's will, and not be like Saul or Herod.

This may serve first for confutation of the Papists, that will not allow the will of God to be the only rule, though they grant it to be a perfect rule. But let us detest their subtle distinction, and in the simplicity that is in Christ Jesus, acknowledge that there is a will of God, for every opinion and work of every man of God, sufficient to make him perfect in all knowledge, and every good work .

Again, if this doctrine were soundly urged thorough every commandment, it would ransack the hearts of carnal men, and then manifestly let them see, the vanity of their false and wild presumption of civility and God's liking of them and their honest meanings; It is true, they dare not say with their tongues, there is no God, but is there not such talk in their hearts? or could they not wish there were no God . They worship not Sun, Moon, nor Stars, but is there in them that warmth of love to the true God, that they can love him with all their hearts and all their souls ? where is that lively knowledge of God ? where is that trembling fear of God ? where is that glorying in God ? where is that cleaving unto God ? do these men every day commit their ways and their works unto God ? These men use to wonder at Heretics, but what forms of God do they conceive in their heads every day? They will not blaspheme God to his face: tis true; but will they not murmur from day today at the work of his hands ? They place no divinity in the signs of heaven, but will they not fear them neither? yet this is condemned as well as the other . It is true, popish Images are gone out of their sight in the Churches, but are the pictures of the Trinity gone out of their houses? They think indeed it is too bad never to come to Church, or to give God no worship, but do they make conscience of cold service of God, or luke-warmnes , and continued hypocrisy? For may it not be truly said of them▪ their hearts almost never come to Church , sure their souls will be indicted in the day of Christ, and convicted too for obstinate Recusants; witchcraft, conjuring and charming is naught, they say, but is going to witches and conjurers and charmers naught too in their opinion ? To forswear a man's self they hold it somewhat vile, if it may be discerned, but what conscience make they of swearing in their common talk, especially by petty oaths, and that which is not good ? They dare not curse God, but they dare curse the creatures of God by the name or justice of God: they dare not talk directly against God, but they dare use God's titles without reverence . They say they know all comes from God's blessing, but do they daily seek the sanctification of their callings and the creatures by the word and prayer ? We all say the Sabbath must be sanctified, but who makes it his delight? we condemn labor on the Sabbath, but where are those Nehemiah's, that will restrain this monstrous abuse in the City, of hyring laborers on the Sabbath. Though for many Sabbaths one after another, they travel hither many hundreds of all sorts from all parts round about, and fill the streets almost with tumults on the Lord's day, from the morning till near the evening, yet none seeks the reformation of this matchless abuse? or if any would restrain it, how are they opposed? The Lord give repentance to those that have sinned this way, and lay not the toleration of this damned abuse to their charge. Men say at length, it is naught to keep open shops, or ride to Fairs on the Sabbath day, but who repents of the idle and fruitless spending of the Sabbath? we do somewhat in public duties, but who cares for the private duties in the family on the Sabbath? Men will not openly rail on Magistrates, but how licentious are men's tongues in private? or when do men affectionately pray for their superiors? where is a well ordered Family to be found? Say that men forbear blood, fighting, do they forbear anger, envy, frowardness, bitter words? They avoid whoredom, but do they shun filthy speaking and lust? Some men shun drunkenness, but do they shun drinkings ? Open stealth is abhorred, but secret fraud and deceit is common . Covetousness is condemned, but in worldliness men are drowned, and see it not. Gaming for pounds and hundreds is easily censured, but for crowns and shillings, it is no offense. Men make some conscience of false witness in Courts, but at home they make no conscience, of evil speaking, or suspicions, or censures. It may be men would be loath to be found guilty, of raising slanders, but yet men love lies , if anybody else will invent them: and they will go about with tales and spread them , they will discover secrets , they will slander by scoffing or jesting , they will report part of men's words, but not all, or not in their sense , and for evil thoughts and worlds of contemplative wickedness, these men never care for.

Object. But some may say, what need all this ado, it is preciseness to be so curious. Answ. It is true it is preciseness, and we are commanded to walk precisely for so the word is Eph. 5.15. And besides there is that necessity of it, that unless our righteousness, exceed the righteousness of the Scribes and Pharisees (who yet lead a civil life) we cannot enter into the kingdom of heaven .

Object. But we see the most men and those too, men of great place and learning, do not favor such stricktnesse.

Answ. What then; such is the calling of a Christian that not many mighty, not many wise, not many noble &c. will be drawn to deny themselves that they may be saved: But yet we must enter into, at that streite gate that few find .

Object. But there is none can do as you require.

Answ. In many things we sin all, but yet God's children do endeavor after the holiness required confessing their faileings, and no sin hath dominion over them, but now other men allow themselves in these evils, and think all is well, and have no desire or indeauor to show their respect to all God's commandments, but venture all to God's mercy, yea they will not forgo such sins, as they can leave if they list, they will continue in sin that neither bring them pleasure nor profit.

Object. But might someone of the better sort say, what are we bound to respect all God's wills, and to be perfect and full, and to stand so too? who is able to bear it? is it not a heavy yoke?

Answ. It is true that all this is required, and hereby we may see whether sin hath bought us, and what impotency is now in us: It is true also that a mortal condition is a hard condition. Our Savior meant something when he said strive to enter into the strait gate. Yet a Christian needs not faint, for it is all good work, and he is to obey no worse a will, then God's will, and for no worse an end then his own good, and with no worse company then all the Saints.

Object. But the multitude of my former sins troubles me, that I cannot with that comfort address myself to undertake this strict course.

Answ. This is thy comfort that in Christ there is a propitiation for all thy sins past: and now that God calls for this obedience he will accept thee as righteous by forgiving thee all former accounts .

Object. But if all were forgiven me yet I cannot do all that God requires of me in his law.

Answ. Thou art not under the law but under grace, thou art freed from the rigor of the law, so that thou extend thy desire and indeauor to all the will of God, thy perfection is but uprightness.

Object. But in my best services there is much evil.

Answ. Christ makes request for thee, and by the virtue of his intercession, the evil of thy good works is hid and covered.

Object. But I am so weak I cannot find strength almost to do any work of God, much less all and to hold out too.

Answ. As weak as thou have subjected themselves to all God's wills, of which some now sleep in the Lord, who from small beginnings grew to great ability in God's service: what may not grace like a grain of mustard seed grow, too in short time, besides God's ordinances are mighty through God, to fulfill our obedience , and God will show his power in thy weakness , yea it is his covenant not only to require all his will, but to give us his spirit to cause us to do them .

Object. But if I were set in never so good a case, and had for the present never so good success, yet I fear falling away.

Answ. God will keep the feet of his Saints .

Object. But I have tried a great while, and I have great helps, and yet I find not any such graces or fullness, or any such likelihood to stand.

Answ. It is one thing what is and another thing what thou feelest. 2 Consider whether thou hast not desired to do all God's will, and endeavored it as thou knewest it, and that with desire to do all perfectly, certainly the will, study, care, desire is accepted with God. 3 Consider whether God hath no • let thee see all this while that thou art accepted as full and perfect, what sin hast thou begged pardon for and not obtained it? what duty or grace is it that thou hast prayed for constantly, and God hath utterly denied to answer thee? if God have accepted thee why dost thou charge thyself falsely?

Object. But I know not all God's wills, much less can I do them.

Answ. It shall be to thee according to what thou hast, and not according to what thou hast not; increase in knowledge that thou mayest increase in grace, what shall I say? Consider but the recompense of reward, God will reward every work, and should we not then do all his wills? though the task be hard and labor great, yet the pay and gain is exceeding great, if we had so many ways to thrive in our estates, we would refuse no labor, Oh why should we not seek the gain of doing every will of God?

Thus of the twelfth Verse.

Vers. 13 14

For I bear him record that he hath a great zeal for you and them that are in Laodicea, and them in Hierapolis.

14

Luke the beloved Physician and Demas greet you.

In the 13 Verse the zeal of Epaphras (which is the fourth thing) is described; First by the testimony of Paul, I bear him record. Secondly by the quantity of it a great zeal. Thirdly by the persons for whom for you &c.

The Apostle useth all these words to set out his zeal, because he was desirous to have him in great respect, with his hearers, for he knew if he were once contemned or suspected, his doctrine would be unfruitful, and his hearers made a prey to false Teachers. Besides perhaps he found the people inclyning to grow to have enough of him, or to suspect him, or to lessen their regard of him.

I bear him Record ] Note.

1 That the witness of one Apostle is a sufficient testimony and infallible which should encourage us to study their writings, seeing we are sure to find nothing but truth there.

2 That the best testimony is not our own record of our selves, let thy neighbor not thine own mouth praise thee .

3 Godly ministers should be ready and forward to preserve the same of their brethren, and in particular willing to give record for them, but if we would have record from others, we must not beidle, or ignorant, or corrupt, or scandalous, Oh the misery of these times, how are insufficient or wicked Ministers, written for to the Patron, to the Bishop, to the congregation, concerning whom there can be no sufficient testimony in the day of Christ, and happy were it if no Church men had their hands in such records, the Lord pardon and purge the sins of the sons of Leuie.

Zeal] D. Zeal is needful in a Minister, now his zeal is twofold, either for God, or for God's people, a Minister should show his zeal, for his people, by praying for them. 2 Painfull preaching to them, in season and out of season. 3 By protecting them against the reproaches and scorns of the world, striving by doctrine not only to comfort them, but to wipe away the aspersions cast upon them. 4 By earnest rebukes and admonitions: he must cry aloud, and not spare, not suffering them to sin. 5 By suffering either with them, or for them.

The Use is to excite zeal in Ministers, and to awake them out of that coldness or deadness, especially in teaching, it is a wonderful scourge to the people, and a dishonor to the glorious doctrine of God, where the teacher is without life or spirit, in the enforcing of his doctrine.

And is zeal good for a Minister, then sure it is good for the people too: indeed it is of exceeding praise in all sorts of men of what degree soever, neither will it be a miss here a little to consider more seriously of zeal, seeing there is much need of it, in the world, and there is much mistaking about it.

Now if men will be rightly ordered in their zeal let them look to these things.

1 Let it not be a pretended zeal as in Joash. 2 Nor a superstitious zeal as in Paul . 3 Nor a passionate zeal, only for a fit, as in John at his first entrance. 4 Nor a malicious zeal as in persecutors, that think they do God good service in vexing men wrongfully . 5 Nor a wrong intended zeal, such as is the zeal of merit-mongers. 6 Nor a contentious zeal, such as theirs that make needless rents in the Church . 7 Nor a secure zeal that is a zeal not raised by godly sorrow , or that is carried without care or fear of falling away. 8 Nor an idle zeal that is all words without works: the word is rendered labor sometimes, and it is certain true zeal is spent about good works . 9 Nor an ouercurious zeal, shown either by sticking too much to the letter of scripture , or by prying into or harsh censureing of the lesser faults of others , 10 Or a bitter zeal , that spends it self in railing and fiery reproaches, railers seldom stand long. 11 Or an ignorant bold zeal such as was in the Jews . Or lastly a self conceited zeal, when men trust too much to themselves, and their own judgments.

True zeal hath in it 6 things.

• 1 The affections of worship and spiritual compassion, it will not rest in the bare work done, either of piety to God, or spiritual mercy to men, it cannot be cold or lukewarm, in praying, hearing, preaching, admonishing, &c.
• 2 An ardent love to such as fear God shown by desire, mourning and seruencie of mind, towards them .
• 3 An utter hatred of the wickedness and profaneness, of the world, with a willingness to show and maintain, according to a man's calling a spiritual oposition against it.
• 4 An affectionate desire after God's house, and the purity of it, thus the zeal of God's house should eat us up.
• 5 A great wrestling within a man, against the corruptions of his own nature, expressed by indignation, sorrow, confession, strong cries to God, and revenge upon the flesh.
• 6 The couetting of all spiritual things as the best things in the world.

Lastly observe that he saith much zeal or great zeal, which showeth that men ought to thrive in zeal, as well as in other graces, howsoever the world judge of it, only let men look to themselves according to the former rules, that they deceive not themselves nor the world.

For you and for them of Laodicea and Hierapolis ] I will not trouble the Reader with the topographie of these towns, it is out of question they were near bordering cities. Only observe here 3 things.

• 1 That the care of faithful teachers, and their desire to do good extends to other Churches, also hence they are compared fitly to stars that give light not only to the orbe in which they are, but to places further of, and this good Ministers may do by prayer, example of faithfulness and diligence, or by counsel or writing, or confirmation of doctrine, by preaching as there is occasion. And this shows the worth of painful and sincere Teachers: they are a great benefit, to the whole country, where they live, and therefore they should be protected, and encouraged, by all them that would be accounted lovers of their country.
• 2 That Ministers owe a special love and care to the neighbor Churches, for as nearness of habitation, increaseth the strength of civil bonds, so should it much more in spiritual.
• 3 That the care of other Churches should not cause men to neglect the stock that depends upon them, it is not sufficient that men preach somewhere God calls for an account of their stewardship in their own charge, they must tend their own herds, he were a strange Husbandman that would plow his neighbors field, and let his own lie untilled, it is vile corruption, to be intent when we labor for others, and remiss when we labor for our own people.

Luke the beloved Physician ] There is some ado amongst Interpreters who this Luke should be, but I incline to them that think it was Luke the Evangelist, but whosoever it was three things may be here observed.

1 That the Church of God hath always consisted of men of diverse callings: so as no lawful calling is excluded, nor yet any only taken.

2 That Physic hath been of ancient honor and use in the Church, we see it here in the Apostles time, and it was long before also for there were Physicians in Joseph's time .

4 Sorts of men may be reproved concerning Physic, or Physicians.

1 Such as totallie neglect them, though they have need to use them, yet our Savior Christ saith the sick need a Physician ^o . 2 Such as are wayward and will not be cured, that is such as through impatiency will not be ordered by this means, in the manner they should be. 3 Such as put their whole trust in Physic, as Asa did, neglecting to seek unto God for help: yea it is to be noted in Asa, that his disease being but ordinary yet to neglect the Lord in it was a great sin, for though God hath allowed Physic as an help, yet it was never his meaning to rob himself of his own glory. 4 Such as will out of pride and niceness, be tampering with their bodies in physic, when there is no need, contrary to that of our Savior Christ, the whole need not the Pysician.

Now in as much as many times it is manifest, physic doth no good to the diseased we are to understand three things, first that this may be the fault of careless and ignorant Physicians. 2 That as we grow monsters in the world by sinning, ouerpassing the deeds of the wicked so the Lord sometimes by bringing in strong and new diseases doth overpass the skill of the Physicians.

3 God for sins or trial may restrain the blessing upon the means, which else would be available.

The third thing I note, is that the holy Ghost gives this praise to a godly Pysician, importing that a Pysician should be a man sound in religion, and zealous for the truth, and known and beloved in the Church, for as it is certain, godly and religious Physicians may do much good, in the dangers of their patients, so miserable experience shows that popish and superstitious Physicians, do exceeding much hurt, by working upon those opportunities to seduce and pervert men.

And Demas ] This is that Demas that afterward forsook Paul, and embraced this present world, from the consideration of whose estate we may observe three things.

1 That the vices of men by the profession of the truth may be restrained when they are not cured. This man's love of the world was in him, when he was at the best, but it was curbed and held down, and so it is with many hypocrites, and therefore men should be warned and look to themselves, that they be not deceived, by taking the restraint of the outward practice of some evil, for the true mortification of them.

It is many times a great hand of God upon unsound hearted men, that at their best they are seen into, and not greatly esteemed, it seems it was so with this man, for if we mark it the Apostle not only reckons him in the last place, but he names him also without any manner of praise, as if he would import that he durst not commend him to the Churches. We should here learn what to do towards such from the example of the Apostle.

Now if any would know more fully what is to be done, and how they should carry themselves towards such as they justly doubt and fear not to be right, though they make profession: there are three rules to be observed.

1 Pitty them, pray for them, and admonish them. 2 Commit not thyself unto them, but be well advised before thou converse inwardly with them. It is true that the practice of this rule is strangely censured, when those kind of people, perceive themselves, not to be regarded so much as they would be, for usually if in discretion, men prove before they trust, they are taxed of pride and haughtiness: yet considering the vile hypocrisy that is in many, it is better to be so censured without cause, then to be beguiled by men that make their religion but a cloak to their own ends.

The third rule is that while they stand and fall not into open sin, thou mayest not traduce them, but conceal thy dislikes, till God lay them open, unless greater danger might ensue by the concealment, for the Lord may make him sound, and give him repentance, Paul doth not dispraise Demas here, as he doth not commend him.

Thirdly, we may in this man note the property of many hypocrites, they will not be discountenanced, they are usually impudent, this man thrusts himself into the Apostles company, and will be commended to the Churches: he will have a place though it be the last place.

Verse 15.

Salute the brethren which are in Laodicea, and Nymphas, and the Church which is in his house.

Hitherto of Salutations signified, now the Salutations required follow, and these are particular, verse 15.16.17. general, v. 18.

The particulars concern either Laodiceans, v. 15.16. or the Colossean preacher verse 17. who is not only saluted, but exhorted, or rebuked by intimation.

In the salutation of the Laodiceans observe two things: first, the persons who are to be saluted v. 15. 2 ^lie a special direction for the open reading of two epistles, v. 16.

The persons are the brethren in general, and Nymphas in special, and the household of Nymphas.

Salute the brethren which are at Laodicea ]

1 Christian courtesy ought to have in it a holy remembrance of absent friends.

2 It is not vanity or weakness, but may stand with singular gifts and graces of mind to be industrious and large hearted in the many remembrances of all sorts of Christians.

3 It is profitable that men of great gifts and place should preserve their memory with others, though it be but in these lighter complements of salutation, for many times it may inflame much affection to godliness, in such to whom they send their salutations.

4 God hath his choice amongst men, for here he takes notice of the brethren in Laodicea only. God doth not drive in whole towns of men into the field of his grace at once, for as it was then in turning men from gentilisme, so it is now in turning men from profaneness, the Gospel doth not work upon all promiscuously.

And Nymphas ] This Nymphas was not a woman, as Ambrose and Dionisius, and Catharinus, and the gloss would have it: for it is 〈 in non-Latin alphabet 〉 in the end of the verse, his house, not hir house.

This Nymphas it seems was some eminent Christian, whom Paul would specially honor before the congregation, and so it shows that a special respect should be had of such as did excel in gifts amongst such as profess the sincerity of the gospel.

And the Church that is in his • oms • . ]

By the Church he means those in the household that fear God, whether they were women or children, or servants.

Now here first I consider of these persons, and then of the title the Apostle gives them in calling them a Church.

In that the Apostle thus with honor remembers the household of Nymphas, it shows his singular uprightness, in that he can respect grace in whomsoever he find it, he loves a good servant as well as a good Master, and can commend good order in an household as well as in a congregation. This should teach us not to have the grace of Christ in respect of persons, and hereby also we may try our love to God's children, by examining our selves, whether we can love such as can neither profit or pleasure us, nor grace us in the world. And this may be a great encouragement to the young and meaner sort, in that they may perceive from hence, that if they get true grace, they shall be respected both of God and good men.

Now in that the Apostle calls this household a Church, we may note, that a religious and well ordered family is as it were a little Church. Here, in one family is prescribed what all families should be, this family is called a church, because his people were godly, and the word of God was read there, and prayers made to God, and Psalms sung, and the younger sort were catechized and instructed.

Now do we learn from hence, that our houses are Churches? then these things will follow.

• 1 That God's worship and piety must be set up in them, how can they be churches of God, if God be not served in them?
• 2 All must be done there in order, and quietness, and silence, for so it is or should be in the Church.
• 3 Evil persons that are incorrigible must not dwell there, but must be cast out, Psal. 101.
• 4 The Husband or Master of the family must dwell there as a man of knowledge, and wives, children and servants must obey as the Church doth Christ.

Again, are our families Churches? why then religious families are in a happy case, for then God himself will dwell there. So as a stranger coming to such places, may say as Jacob did of Bethel, surely God is in this place.

Lastly, should our families be Churches? Oh then woe unto the world of profane households, should a Church be without sacrifice? and can their families escape God's wrath, seeing there is neither prayer nor piety in them, but instead of God's service, there is cursing, and swearing, and lying, and chiding, and filching, and whoring, and railing, and fighting, and what not? The most families are very cages of unclean spirits: where not God or good men, but very devils dwell, they are very styes of uncleanness and unholiness.

Thus of the 15 verse.

Verse 16.

And when this Epistle is read amongst you, cause it to be read also in the Church of the Laodiceans, and that you likewise read the Epistle from Laodicea.

These words contain a direction for reading 1 of this epistle, and that both privately and publicly. 2 of an epistle from Laodicea.

In the general we may observe, that the Scripture may be read, it is men's duty to do it, tis a flat precept, search the Scriptures, John. 5.39. and this may evidently reprove the profane neglect of the most herein, in this great light, many are so drowned in carelessness, that they have not yet, so much as a Bible in their houses, and others thought for their credit sake, they have gotten them Bibles, yet they read them not.

This Epistle. ] In that this Epistle may not be neglected, but must be read, it shows that whatsoever is revealed to the Church, to be a part of the word of God, it must be read: so soon as this Epistle is written, it must be read of all Christians, which shows that every part of God's word is to be read.

Now for the persons that must read the Scriptures, it is here set down indefinitely ( of you ) meaning of all sorts of people, which is in other parts of the word of God, distinctly expressed. For 1 Tim. 4.13.15. Ministers must read the Scriptures; and Deut. 17.19. it is required also of Kings, and Magistrates also, none are too good or too great to be employed herein: young men must study in the word, Psal. 119 10. so must women also, Act. 17.12. Priscilla was ripe in the knowledge of the Scriptures, able to instruct others, Act. 18.27. what should I say, every good man must read the scriptures, Psal. 1.2.

The use may be to stir us up to do it, and to do it constantly, for the same word of God that requires it to be done, shows it should be done frequently: we must read all the days of our life, Deut. 17.19. and that daily, Act. 17.11. day and night, Psal. 1.2. they read 4 times a day, Nehem. 9.4.

And the rather should we be excited to this daily reading of the word, considering the profit comes thereby, it would exceedingly comfort us, Rom. 15.4. It would be a lantern to our feet, and a light unto our paths, Psal. 119. The word is the sword of the spirit, Eph. 6. and how can we resist temptations with It is written, if we read not what is written, and without reading we can never be expert in the word of righteousness, thereby we are made acquainted with the mysteries of the kingdom, and come to understand all the counsel of God, it will teach us the fear of the Lord, and keep that our hearts be not lifted up, Deut. 17.19.20.

Q. But what should be the reason that many get no more good by reading the word, and cannot find any great profit in their reading?

I answer diversely; 1 Some men are poisoned with the inclinations of Atheism and security, they come to the word to observe it, not to let the word observe them.

2 Many seek not a blessing by prayer: whereas it is certain the flesh will not of it self savor the things of the spirit.

3 Men bring not an humble and meek spirit, whereas unto the fruitful meditation of the word, a heart quiet and patient, and a mind free from pride and passion is requisite, Psal. 25.9.

4 Men lay not down their cares and lusts, they have marred their taste before they come, they do not empty their heads and separate themselves to seek the wisdom of the word, care or lust will choke the word.

5 Men read not all God's word, nor do they read constantly, they will not wait daily at the gates of wisdom: to read seldom, or by starts and here and there, will do little good.

6 One great cause of not profiting, is the not seeking of the law at the Priests mouth, that is, want of conference and propounding of doubts.

7 In many, unprofitableness, is the scourge of unthankfulness for the good they have found in reading.

8 In reading men do not mind their own way, for if men did propose unto themselves, what sin of their own they might find rebuked, and what directions might be collected out of that they read for their lives, or did note how the word did offer comfort when they need it, they could not but find many excellent experiences of God's providence and power in the word, they could not live in any sin, but either reading or hearing would discover it, nor could they go long without some word of comfort, when they needed it, yea they might observe, how God in the word they read did counsel them too, when they were in distress, therefore let him that readeth mark, and read for himself.

Lastly, the cause is in the most, that their hearts are not turned to God, and so the veil is not taken away, 2 Cor. 3.16.

Cause to be read. ] Observe here.

1 That it is not enough to read our selves, but we must cause others to read, by exhorting, encouraging, commanding, &c. especially Parents and Ministers, should see to it, so should Magistrates also.

2 From the coherence note, that we must cause others to read, when we have read our selves; It is vile hypocrisy, for a Minister or Parent to urge their children or servants to read the Scriptures, when they neglect reading themselves.

In the Church. ]

Here we have a plain proof for reading of the Scriptures publicly in the Church, we see it was anciently both required and practiced. add for the further confirmation hereof these places, Deut. 31.11.12. Neb. 8. Luk 4. Act. 13. And this may assure us, 1 That public reading is no invention or ordinance of man. 2 That the people of God have found in all ages great need of this help: and therefore they are miserably transported with humor, that so vilify or neglect this ordinance of God, and it may be just with God, that thou shouldst not profit by reading at home, when thou carest not for reading in the Church. Thus of the reading of the Epistle to the Colossians.

Epistle from Laodicea▪ ] Here is a great ado among Interpreters to find out what Epistle this was.

1 Theophylact thinks it was the first epistle to Timothy, which was written from Laodicea, another town of that name, not this Laodicea before mentioned.

2 Some think Paul did write an Epistle to the Laodiceans, which was Apocrypha: and so Dionisius tells of a third epistle to the Corinthians, Jacobus Stapulensis caused such an epistle to be printed, but Catharinus could easily a • ouch that it was a bastard and counterfeit.

3 Some think the Laodiceans wrote to the Apostle, and propounded their doubts, unto which the Apostle hath answered in this epistle: and therefore required that his answer might be compared with their doubts, this is the most public opinion.

But in the general it shows us thus much, that we must read other good books as well as Scriptures.

Thus of the 16 verse.

Verse 17

And I say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfill it.

These words concern the Colossean preacher, who is not only saluted but exhorted.

This Archippus as it seems was their Pastor, joined with Epaphras, who was now at Rome with Paul, it is likely he was grown negligent in teaching, and careless and idle.

Many times it comes to pass that men that sometimes were painful in their Ministry, do afterwards grow slack and negligent.

1 Sometimes from very discouragements from their people, either because they profit not, or because they weary their teachers, with indignities and wrongs; thus the very Prophets have been sometimes so tired, that they could have been almost willing never to speak more in the name of the Lord.

2 Sometimes this comes from the corruption of their own natures, they grow soon weary of God's work, or else having taken more work to do then they are sufficient for, they grow to neglect all, or else they are drawn away with the love of the world, or else forbear of purpose to preach often, lest they should be thought to be too precise, or else to win applause, they set out at first with such a strife to seem eloquent, and learned, that they quickly spend their store, and then rather then they will be observed to want, they will give over preaching.

3 Sometimes God himself for the wickedness of their lives casts a barrenness upon their hearts, and blasteth their gifts.

In this exhortation four things may be noted.

• 1 Who he is that is exhorted, say to Archippus.
• 2 The matter charged upon him, see to thy Ministry.
• 3 The reason by which it is urged, thou hast received it of the Lord.
• 4 An explication of the matter charged by the extent of it, to fulfill.

Say to Archippus. ] Here I observe 7 things.

• 1 The Sinner must be told of his sin, Levite. 19.17.
• 2 Such as offend publicly must be told of it publicly.

• 3 Ministers as well as others may be rebuked, though some Clergy men are so sore and so proud, that they may not be touched: and many times it is a just judgment of God, that no man should rebuke them, that their sores might not be medicined, but like unsavory s • lt, they should be cast out of God. No man's learning or greatness of place can so protect them, but that they may be told of their faults: it is too commonly known they can sin as well as others, why then should they not be rebuked as well as others.

  Doth Archippus need to be told? the Lord be merciful to the land and Church; There be many Archippasses in the Church of England, had need to be wakened with a loud trumpet of rebuke, and to be told of their faults, even of their ignorance, silence, sloth, pride, covetousness, simony, dissoluteness, ambition, contempt of their brethren, and soul murder of many kinds.

• 4 The people may put their teachers in mind of their faults: as they ought to encourage them in well doing, so may they admonish them for what is evil, Therefore Ministers should strive so to live, and so to teach, as their people should not have cause to find fault.
• 5 Ministers must be told of their faults by their people, with great reverence and heedfulness, and wisdom, according to that direction, Rebuke not an Elder, but exhort him as a Father ; here they must say to Archippus not directly reprove him.
• 6 They must say it to him, not say it of him, Ministers ought not to be traduced behind their backs.
• 7 He doth not threaten him if he do not, which implies, he hoped their exhortation would speed: certainly tis a great praise to profit by admonition.

Take heed to thy Ministry ] This take heed hath in it three things.

• 1 Consideration, a weighing and meditation of the greatness of the function, of the dignity of it, and the duty also, with the accounts he must make to God and his high calling and the great price of souls, &c.
• 2 It notes diverse of the worthy qualities of a Minister, as care, attendance, watchfulness, aptness to teach, and divide the word aright, discretion, to give everyone his portion, diligence, gentleness, in not marring the doctrine with passion, patience to endure the work and labor of his ministry, &c.
• 3 It notes caution, and so Ministers must take heed both of what is within them, and what is without them, they must take heed of their own diuinations, they must take heed of sloth and idleness, they must take heed of the objections of their own flesh, and the temptations of the Devil, without them they must take heed of the new errors, that will daily rise, they must take heed of the sins of the people, with all the methods of Satan in devising, committing, or defending of sin, they must take heed of men's fancies: and for persons they must take heed of hypocrites, and open adversaries, domestical vipers, and foreign foes, false brethren and professed Idolaters.

The Use may be for great reproof of our sleeping watchmen, and blind guides, that take no heed to their ministries; Oh the woes that will fall upon them, who can recount the miseries that the blood of souls, will bring upon them.

Which thou hast received in the Lord ] A Minister is said to receive his ministry in the Lord in diverse respects. First Because it is God's free grace, that he is chosen to be a Minister Rom. 5.1. Secondly because, he is inwardly called and qualified by God. Thirdly because, he received his outward authority, though from men, yet by the direction and warrant of God's word. Fourthly because, he receives it for the Lord, that is to God's glory, and the furtherance of his kingdom, over the mystical body of Christ.

The Use is threefold, First the people should therefore learn to seek their ministers, of God. Secondly Ministers should hence learn, neither to be proud nor idle, not proud for they received their ministry of God, it was his gift not their deserts, not idle for they are to do God's work. Thirdly Ministers may hence gather, their own safety notwithstanding the oppositions of the world, that God that called them will perfect them.

To fulfill it ] Ministers are said to fulfill their ministries two ways. 1 By constancy, holding out in it to the end, to fulfill it is to go on, and not look back, when they are at plow. 2 By faithful performance of it with a due respect of all the charge they have received of God, thus to fulfill it is to show the people all the counsel of God, it is to rebuke all sorts of sins and sinners, it is faithfully to do every kind of work, that belongs to their ministry whether public or private.

Vers. 18

The salutation by the hand of me Paul, remember my bonds, grace be with you Amen.

There are 3 things in this Verse, a sign, a request, a vow or wish.

The salutation by the hand of me Paul ] To write with his own hand he calls the token in every Epistle 2. Thess. 3.17. Here two things may be noted.

• 1 The great care that anciently hath been to provide that none but the true writings of the Apostles should be received of the Church, it should cause us, so much the more gladly to receive and read these Apostolical writings.
• 2 It implies that even in the times of the Apostles, Satan raised up wicked men who endeavored to counterfeit books and writings, and to father them upon the Apostles themselves, or other eminent and worthy men, this continued successively as a most devilish practice in diverse ages after.

Remember my bonds ] The observations are. 1 God's children have been in bonds.

2 It is profitable to remember the troubles and afflictions of God's children, and to meditate of them, for 1 it may serve to confirm us when we find like hatred from the world. 2 It is an alarm to preparation and the harnessing of our selves against the fight of affliction when one part of the host of God is smitten, should not the rest prepare for the fight. 3 It will soften our hearts to mercy both spiritual and corporal. And 4 It may learn us wisdom and circumspection.

Quest. How should they show it that they did remember his bonds?

Answ. 1 By praying for him to God. 2 By showing like patience under their Crosses. 3 By constant profession of the doctrine he suffered for. 4 By a care of holy life, that they might strive to be such, as he need not be ashamed to suffer for them. 5 By supplying their wants.

3 As any have been more gracious, so they have been more streitened, and oppressed by the wicked.

4 The actions of great men are not always just, a worthy Apostle may be unworthily imprisoned.

5 The people should be much affected with the troubles of their teachers, and therefore they are far wide, that instead thereof trouble their teachers.

Grace be with you ] By grace he means, both the love of God and the gifts of Christ, as he began so he ends with vows and wishes of grace, which shows. 1 That in God we have wonderful reason continually to exalt the praise of his free grace and love.

2 That in man there is no greater happiness then to be possessed of the love of God, and true grace, it is the richest portion, and fairest inheritance on earth.

When he saith ( be with you ) It is as if he said three things. 1 Be sure you have it, be not deceived, nor satisfied till ye be infallibly certain ye have attained true grace, and God's love. 2 Be sure you loose it not, never be without, it matters not though ye loose some credit or wealth or friends &c. so you keep grace still with you. 3 Be sure you use it and increase it, employ it upon all occasions, be continually in the exercise of it.

There followeth a postscript or vnderwriting in these words.

Written from Rome and sent by Tichicus and Onesimus.

There is difference about the reading, some copies have not Tichicus and Onesimus in some Lattin copies read, Missa ab Epheso. But the Greek copies generally agree that it was from Rome.

But it is no great matter for the certainty of the reading, for the Reader must be admonished, that the postscripts are not part of the Canonical Scripture: But were added by the Scribes that wrote out the Epistles. If any desire to be more particularly informed herein, he may peruse a learned Tractate of this argument published by M ^r Rodulph Cudworth, upon the subscription of the Epistle to the GALATHIANS.