Exposition of Colossians
Thirdly, our speech must be seasoned with meekness, we are to answer or reprove those that any way offend us, with meekness, with calm and quiet speech, free from passion and perturbation, 1. Pet. 3.9. be courteous (saith the Apostle) not rendering evil for evil, neither rebuke for rebuke.
Contrary to this is miscalling, rating and reviling one another.
Fourthly, our speech must be seasoned with sincerity, [ 4] we are to speak the truth sincerely, or at least that we think to be the truth, and we are to deal plainly, and sincerely with others, in speaking of their sins, when just occasion is offered, to tell them of their sins, Ephes. 4.25. speak every man the truth unto his neighbor Levite. 19.17. thou shalt nor hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbor, and suffer him not to sin.
Contrary to this, are lying, glossing, dissembling, and flattering speeches, speeches that sooth up men in their sins, or extell them above measure, whereof David speaks Psal. 12.2. they speak deceitfully everyone with his neighbor, flattering with their lips, and speak with a double heart.
Last of all, our speech must be seasoned with care of other [ 5] men's good name, we are to speak of the sayings or doings of other men in private, charitably, either speaking of them, as little as may be, if they be evil, or interpresing all in the better part, if they be doubtful, and where there is no evident cause to the contrary, which is an especial fruit of charity, as the Apostle shows 1. Cor. 13.7. love believeth all things, it hopeth all things, it endureth all things.
The contrary to this is rash speaking, and censuring of the sayings and doings of others, slandering, secret whispering abroad the faults of another, tale-bearing, forbidden, Levite. 19.16. Thou shalt not walk about with tales among thy people.
We see then how we are to conceive the duty propounded namely thus, our speech must be seasoned with grace, and it must savor of grace, (that is) it must express a reverent regard both of God and man, it must be a manifestation of our modesty, meekness, sincerity, & a due regard of the good name of others. [Use.]
Now then if we examine our selves touching this duty, how far will many of us be found from that grace that ought to be in our speeches? are there not many that are so far from seasoning of their speech with a reverent regard of the great names of the LORD as that they carelessly use them in their common talk, and upon every trifling occasion use to say, O LORD, O GOD Jesus &c.
And is the number of those few, that powder their speech not with grace, but with oaths, blasphemies, and cursings? I wish it were not so, but alas, the number of such is exceeding great, many there be that scarce speak a word, but they powder it with an oath, yea, little children so soon as they are able to speak, their mouths are full of oaths, they learn them (no doubt) of their elders, and this is so common a sin, as we may justly say as the Prophet did, Ierem. 23.10. because of oaths the land mourneth; and are there not many whose mouths are full of scoffing, scorning, and reproachful speeches? and as for seasoning our speech with modesty, meekness, sincerity, and due regard of others good name, are there not many whose mouths run over with ribald and filthy speaking, with railing, reviling, with lying, dissembling, flattering, with uncharitable censuring, with slandering, secret whispering, with tale-bearing? as the Apostle saith, 1. Timoth. 5.13. some go about from house to house, and are pratlers, and clacke in every corner, whatsoever they know, and so are sowers of dissention, and makers of strife.
Well, let us take notice of our sin, and know whosoever thou art, that art guilty of sin in any of these kinds, thou art so far from gracious speech, as that thy speech is graceless and wicked.
And as they that have their speech powdered with grace have testimony to their comfort, that their hearts are seasoned with the spirit of grace; so thou hast evidence and testimony to thy terror, that the Devil sits and rules in thy heart, and that thy tongue is set on fire of hell, I am. 3.6. Consider therefore thy fearful condition, and the greatness of thy sin, and now therefore whilst that thou hast time be thou humbled for it, and labor henceforward to have thy speech seasoned with grace, and savoring of grace; and to that end consider with me further what Solomon saith, Prov. 20.15. there is gold and a multitude of precious stones, but the lips of knowledge are a precious jewel, as if he had said, the greatest heap of gold and precious stones, is not to be compared with gracious words, and speech seasoned with grace.
And again:
Proverbs 13.2. a man shall eat good things by the fruit of his mouth, what be those good things that a man shall eat, as the fruit of his gracious speech? surely, the good will of good men: yea, as Solomon saith, Prov. 22.11. of great men, and God's blessing, these two are the precious fruits which good and gracious speeches bring forth, as on the contrary, speech wanting grace, is like stinking flesh, and it is loathsome and odious to God and good men, if therefore thou wouldest have testimony to thy comfort, that thy heart is seasoned with grace, if thou wouldest be enriched with that which is better then gold, or precious stones, if thou wouldest not utter that which is hateful to God, and loathsome to all good men, and if thou desire the good will of men, and God's blessing on thee, then be thou careful to have thy speech seasoned with grace, never rest till thou find that thy speech is the very image and lively picture of grace, carrying in it and expressing a reverent regard of God and men, modesty, meekness, sincerity and a due regard of the good name of others.
From this exhortation, let your speech be gracious and powdered with salt.
We are further taught thus much.
That our speech must not only be a manifestation of [Doct. 2] grace that is within, in our hearts, but it must be fit also to work grace & some good effect in those that hear it; and to this purpose speaks the Apostle plainly. Ephes. 4.29. Let no corrupt communication proceed out of your mouths, but that which is good, to the use of edifyinge, that it may minister grace unto the hearers: as if he had said, that which is sound, good, and gracious, and serveth to the use of edifying, and ministering grace unto the hearers: our speech must be speech of faith, of hope, of love, of the fear of God, of patience, of comfort, of admonition, of good counsel and the like.
May we not speak of worldly matters? [Object.]
Yes doubtless, we may, [Answ.] so as our speeches therein savor of grace, and be for the good of one another: [Use.] our speeches must be such, as are fit to minister grace, and good to the hearers; there is no place for fond, and foolish talk, for idle, and fruitless words. Our Savior saith, that of such words we shall give an accompt at the day of judgment. Mat. 12.36.
And if we repent not, even for them, we shallbee condemned: our speech must be such, as may yield some good taste, and effect some good in those that hear it: yea, it must be always such, as the Apostle here saith. Let your speech be gracious always: happily some will speak religiouslie, at such time as they are pinched by affliction, then they will speak religiouslie, and graciously, or before gracious company, and yet at other times, and before other persons, let loose the bridle of their tongues. But a true believer, must always season his speech with grace▪ and if he do it not at all times, and customarilie, he doth it not for conscience sake; and therefore look that thy speech, be ever seasoned with grace, and such as is fit to minister some good to the hearers, and that it may be so, observe these two rules.
First, premeditate and forethinke what is fit to be spoken for the good of others, and let thine heart guide thy mouth, at it is Prov. 16.23.
Secondly, sanctify and offer up thy speeches to God in prayer, pray that the LORD would guide thy tongue, and set a watch before thy mouth, and then (doubtless) thou shalt be ab e to utter gracious words, such as are seasoned and savor of grace, and thou shalt then add doctrine to thy lips, Proverbs the sixteenth and the twenty three, thou shalt so speak, as that others shall be bettered by thy speech.
Now to the second general part of this verse (that is) the declaration of it, to what end the Colossians should look that their speech should be gracious, expressed in these words (that ye may know how to answer every man.)
I will briefly deliver the sense and meaning of the words.
That ye may know (that is) that ye may attain unto wisdom and discretion, and may be able to know how with wisdom and discretion to answer every man, the word (answer) in our common speech hath relation to some question, or demand going before, and to answer (as we know) is to return speech to a question or demand according to the purpose and meaning of the question or demand, but here it is used in a larger sense and signification, it signifies to begin and to continue speech whether upon occasion of some question or demand, or otherwise, without occasion ministered by a precedent question or demand.
And here it signifies generally to begin and to continue speech, we find the word (answer) so used in many places of Scripture, Matth. 11.25. it is said, at that time Jesus answered &c. we find in that place, no question nor demand going before, and so the word (answered) hath not there respect to any question or demand foregoing but is put to signify that which he began to speak, and say, so Matth. 28.5. we find it is said, that the Angel answered, yet notwithstanding there went no question or demand before, and so I might show it in other places, that the word (answer) is many times used according to the Hebrew phrase, and doth generally signify to begin, and to continue speech, and so it is here used, and is to be taken in that general sense and signification.
Now because an answer (as we know) is commonly occasioned by a question, or demand from some other man; and is, or ought to be fit, and suitable to the question, or demand, and made according to the purpose, and meaning of him that makes the question, or demand: Therefore the Apostle adds (every man) his meaning is, fitly, and to good purpose, according to the occasion offered from any man. Thus then we are to conceive these words (that ye may know how to answer every man) as if the Apostle had said more plainly thus.
We are to mark and observe in the first place, that the Apostle did here exhort the Colossians, that they should have gracious speech in their mouths; that their speech should be ever seasoned with grace, to this end: that they might know both what, and howe to speak fitly and to good purpose, upon every occasion.
He saith to them, let your speech be gracious always, and powdered with salt, that ye may know howe to answer every man that is, how to begin, and how to continue your speech fitly and to good purpose, hence we may take up this conclusion.
[Reason] For why? it is not only true, that from the abundance of the heart, the mouth speaketh, Mat. 12.34. but also from the abundance of the senses, and of the speech the heart thinketh, and according to the speech is the heart affected, and the heart and mind are made either better or worse, and not only the heart and mind of the hearer, but of the speaker, if the speech be unsound and unsavory, it not only infecteth the hearers, but it sends a stink back again to the heart of the speaker, and makes it fowler then it was before; if the speech be holy and gracious, it is not only a means to work some good, and to minister grace to others, but it doeth also minister further grace to the speaker himself, and his mind is bette • framed; and he more plenteously endued with spiritual wisdom, for (indeed) the Lord doth so bless the use of gracious and religious speech, as it doth bring forth a soundness and dexterity of judgment, thereby a man is better enabled to judge what is most meet to be spoken and to deliver it in the best manner, and this is grounded on that Parable of the talents, Matth. 25. which being put forth to use, bring forth, or rather bring in as many more, as it is verse 16▪ 17. If a man use the grace that is in his heart, and express it by holy and gracious speeches, he shall gain, and add more to it.
And hence it is that the preaching of the word is held a very effectual means of increasing all manner of grace in the heart of the Preacher. Howsoever some teach others they should not sin, and yet themselves commit foul sins, yet it is not possible, but that one, who is endued with faith, and the Spirit of God, should utter gracious speech • , to the edification and good of others, and not be wonderfully strengthened, and much increased in all manner of spirtuall grace himself; and in this sense it was that the Apostle said to Timothy; These things exercise, and give thyself unto them, that it may be seen how thou profitest among all men: and so (doubtless) it cannot be, but that any, whosoever they be that have grace in their hearts, and use it, and accustom their mouths to utter gracious speeches, it cannot be (I say) but that they should be able to speak wisely, and to good purpose at all times.
Wouldest thou then be able to speak fitly, and to good [Use. 1] purpose on every occasion, as in one particular case, in time of distress, in time of trouble, and vexation of body or mind, wouldest thou be able to speak a word of comfort, and as the Prophet saith, Isai 50 4. Know to minister a word in time to him that is weary? Oh then let thy tongue be ever powdered with the salt of grace, have in thy mouth at all other times gracious speeches, and certainly then thou shalt not be to seek of sweet and comfortable words in time of need, many come to their friends whom they love well, and wish well unto, in time of their trouble, happily lying on their sick beds, and are not able to afford them on word of spiritual comfort, only they can use a common form of speech, ask them how they do, and say, they are sorry to see them so, and then they have done; here is one special cause of it, their mouths are not seasoned with gracious speeches at other times; they use not to season their speech with grace at other times, and so it comes to pass that when they should, and (it may be) would use gracious and comfortable words, they cannot frame themselves to them, but even then also, they are out of season with them; learn thou therefore to acquaint thyself with holy and religious speeches, let thy mouth at other times be exercised in speaking graciously, and then (doubtless) though thou canst not speak so eloquently, as some that foam out nothing but goodly speeches, yet thou shalt be able to speak to better purpose, because (indeed) it is not man's wit, but God's grace, that seasons speech, and makes it profitable, and comfortable.
[Use 2] Again, is it so, that by use and exercise of gracious speeches, men are enabled to speak to good purpose upon every occasion? Surely then it followeth on the contrary, that through the use of rotten speech, and of graceless speech, men are made unfit to speak to good purpose, upon any occasion; they that accustom their tongues to speak words grateful to none, but to the Devil, and damnable men, what do they? Surely they make themselves unable to speak to good purpose at any time, and they are not able to speak well, and to good purpose, when there is most need of good speech, as happily when themselves lie on their death beds, they are unable to utter one word of spiritual comfort; but (as the Preacher saith) The beginning of the words of his mouth is foolishness, and the latter end of his mouth is wicked madness. A wicked man whose mouth is full of wicked graceless speeches, his words begin in folly, and for the most part, they end in madness; lamentable experience shows it, that such as accustom their mouths to utter rotten and corrupt speech in their life time, when they come to the hour of death, they commonly know not what to speak, or how to utter any word of sound comfort, they either lie like stocks, or stones, or they speak idly, and vainly; and (indeed) it is just with the Lord they should be so punished; as they loved cursing, so shall it come unto them, and as they loved not blessing, so shall it be far from them: As they loved graceless speech in their health, so it is just with the Lord, that in their sickness they should be able to utter that only which is graceless, and void of all true comfort: think on this, and consider it, thou that art a common swearer, a railer, or the like, thy words are not wind, they pass not away with the speaking; no, no, thou that dost belch out bitter blasphemy, and other cursed speeches, thou dost not only thereby offend God, and grieve God's children, and make thyself liable to the curse of God, as other grievous sinners do, but thou prouokest the Lord to follow thee with his punishment in this particular kind, that as thou hast been graceless in thy speech in thy life time, so thou shouldest not have a word of grace, and sound comfort in thy death; therefore remember thou swearer, thou railer, or the like, by thy swearing, or railing, thou dost even shut up thy own mouth, that thou shalt not know how to utter one word of comfort in time of thy distress, and in the hour of death, and as thou dost tender the comfort of thine own soul, in the time of great distress, put away swearing, railing, and all manner of corrupt and rotten speaking.
Now from the words themseues, in that the Apostle saith here, that ye may know how to answer every man.
We are taught in the next place. [Doct. 4]
That a Christian must have in him a knowledge, he must know how to speak as occasion is offered, especially if he be demanded anything pertaining to his Christian faith, and profession, 1 Pet. 3.15. Be ready always to give answer to every man that asketh you a reason of the hope th •• i • in you. A Ch istian must be ever ready and prepared to give an account of his faith, and of his hope of salvation.
[Use 1] This (for the use of it) first meets with that gross opinion of our adversaries, the Papists, touching implicit faith, faith infolded in the faith of the Church: the Jesuits teach, that Lay people are not bound to know what matters of faith be: ignorance (say they) is better, it sufficeth if they consent to the faith of the Church whatsoever it be, which is a cross absurd heresy. If a Christian must know how to answer, and must be ready to yield an account of hi • faith, certainly then he must know the doctrine of faith, and of Christian hope, it cannot otherwise be.
[Use. 2] For the use of this point to our selves; is it so that a Christian must know how to speak of Christian faith, and be able to give a good answer to one that demands a reason of his hope? Oh then let most take notice of it, that they are far short of that knowledge that ought to be in them: be there not many, and those, not of the younger sort, but of great years, that are not able to give any good account of their faith? If they be examined touching Original sin, justification in the sight of God, and the like points, whereof they have often heard? yet they are not able to give any good and direct answer; and let it shame us of this, (indeed) we ought to be ashamed, hast thou lived many years under the teaching of the word? Dost thou hear the doctrine of faith, and heavenly knowledge from day today, and is it not a shameful thing that thou shouldest be unable to render a reason, and give any good account of thy faith? Think on it, and let it shame thee indeed, and never rest, till thou know how to answer any that shall ask thee a reason of thine hope.
[Quest.] Now here a question may be moved; it may be demanded, whether a Christian be bound to answer everyone that shall ask him anything of his Christian profession.
No, indeed a Christian is bound to make a just apology of his faith, and ought to defend the truth, [Answ.] and every title and iotte of it, when God's glory is endangered, and when he is called, though before unbelievers; but if any propound the question with a purpose to deride the truth, he is not to be answered, we have the example of our Savior not to answer such a question, Mat. 26.63. & cap. 27 14. and we have his commandment, Mat. 10.17. beware of men, and therefore we are not to answer such as ask us something of our Christian profession, with a manifest purpose to scorn the truth.
From these words (That ye may know how to answer every man.) We are further taught.
That our speech must be fitly applied, it must be as an [Doct. 5] answer to a question, it must be to the present purpose, there ought to be in Christians an holy discretion, and they must not only know what to speak, but also how to speak fitly, they must not only be able to inform the ignorant, to rebuke the unruly, to strengthen the weak, to comfort and encourage the feeble, and fearful, and such like, but they must do these things, so, as they may do most good. To that end, they must have regard of all due circumstances, they must make their speech fit to the circumstances of times, persons, and places, Prouerb. 29.11. A fool (saith Solomon) poureth out all his mind: but a wise man keepeth it in till afterward. [Use.] A wise man observes due circumstances of time, place, and persons, Pro. 15.23. How good is a word in due season. Some private Christians being able to give good counsel, or to admonish and reprove others, yet many times fail in fitting their speech to circumstances, they tell a man of his fault being drunk, or in the heat of his passion, or they admonish and reprove such as are not fit to be admonished or reproved.
Who are they that are not fit to be reproved? [Quest.]
They be of two sorts. [Answ.]
First, natural fools, Pro. 26.4. Answer not a fool according [ 1] to his foolishness, lest thou be also like him.
[Object.] Verse 5. It i • said, Answer a fool, according to his foolishness, lest he be wise in his own conceit.
There be two sorts of fools, natural fools, and conceited fools; natural fool • are not to be answered according to their folly, but conceited fools are to be answered, their error is to be confuted, and their misdemeanor to be reproved, that perceiving their dotage and sin, they may be humbled, [Answ.] and so are these two verses to be reconciled.
Secondly, such as be obstinate scorners, Prov. 9.8. Rebuke not a scorner least he hate thee. And our Saviors rule is, Mat. 7.6. Give ye not that which is holy to dogs, neither cast ye your pearls before Swine. If thou (being a private Christian) be certain that thy admonition, or reproof will do no good, but that the parties reproved will trample them under their feet as things of naught, thou art not to admonish, or reprove them, but rather be silent, or separate from them; for if thou go beyond thy bounds against the rule of Christ, where is thy warrant of safety against the malice of wicked and violent persons? Surely it comes to pass sometimes, that a private Christian admonishing, or reproving wicked persons for their sins, not observing due circumstances, doth expose himself to their malice, and they run on him, and as mad dogs rent him, and tear him; yea, and sometimes put him out of patience, and due moderation; therefore in thy admonition, in thy reproof, and in all thy gracious speeches have regard to all due circumstances, and let thy speech be fitly applied in respect of persons, places, and times, Prov. 25.11. A word spoken in his place is like Apples of gold with pictures of silver, holy and gracious speech is commendable in it self, but when it is uttered in due time, and place, it is exceeding gracious and pleasant, it is pleasing to God, and it becomes profitable to others, and comfortable to thine own soul and conscience.
VER. 7.
Tychicus our beloved brother, and faithful Minister, and fellow servant in the Lord, shall declare unto you my whole estate.
8.
Whom I have sent unto you for the same purpose, that he might know your state, and might comfort your hearts.
9
With Onesimus a faithful and a beloved brother, who is one of you. They shall show you of all things here.
The Apostle having finished the first general part of this Chapter (namely) his exhortation to some general duties.
In this seventh verse he enters on the second general part of it, containing the conclusion of his whole Epistle, the particular parts and branches of his conclusion we have heretofore laid forth.
The first is laid down in the 7.8. and 9. verse and is a declaration of the Apostles own love, and care of the Colossians, expressed by sending certain messengers unto them, to acquaint them with his estate, and generally with the estate of the Church where he was, and also to understand their estate, and to comfort, and confirm their hearts; that is the some and substance of these three verses.
In them, we have more particularly these two things offered to our consideration.
First, the persons whom the Apostle sent, and employed [ 1] in his message.
Secondly, the ends and causes wherefore he sent them. [ 2]
The persons he sent, were Tychichus, and Onesimus, and both these he describes, and commendes to the Colossians, to be worthy persons, by certain excellent qualities. As first, in the 7. verse, he commends Tychicus both by that which was common to him with all true believing Christians, that he was a brother, to which he adds the adjunct and epithet (beloved) (Tychicus our beloved brother) and then by that which was more proper, and peculiar to him, in respect of his calling and function, as that he was,
- First, a Minister,
- Secondly, more specially, a fellow-servant with the Apostle in the Lord's business.
And to both these, he adds the adjunct (faithful) and faithful Minister.
Secondly, he likewise commends Onesimus verse 9.
First, by the title (brother) to which he ioines two Epithites (faithful, and beloved) With Onesimus a faithful and beloved brother.
And secondly, by the particular relation that was between Onesimus and the Colossians, that he was one of them.
Now the ends and causes wherefore the Apostle sends these two worthy persons to the Colossians, are two.
[ 1] First, to let them understand, both his state particularly, verse 7. (shall declare unto you my whole state) and the things done where he was, generally, verse 9. (They shall show you of all things here.)
[ 2] And secondly, that by them the Apostle might be certified of the estate of the Colossians, and they be comforted by those he sent unto them, chiefly by Tychicus, a faithful Minister; therefore he saith, verse 8. Whom I have sent unto you for the same purpose, that he might know your state and comfort your hearts.
And thus we have the resolution of these three verses. I take them together, because they make but one context.
In further handling of them, I will first speak of the persons that were sent, and then of the ends, and causes of their sending.
And fo • the persons before we come to speak of them seueraly we may observe thus much in general.
The Apostle sent not one messenger alone, but two together, though Tychicus was a worthy messenger, and fit for the dispatch of the business alone, yet with him he sent Onesimus, no doubt in these respects, both to make the message of more authority, the things that concerned either party being confirmed by the testimony of two witnesses, and for the mutual comfort and aid which they might have of each other, both in their journey, and in their business there, and for these causes (no doubt) it was, that our Savior sent out his twelve Apostles two by two Mark. 6.7. and so the 70. disciples, two and two before him, Luke 10.1. Hence we may gather the wisdom and care that ought to be used in matters and businesses of weight and importance, especially in businesses of the Church, both in regard of the business it self, and of the persons employed in the same, but on that I will not stand, only observe we generally touching the persons sent by the Apostle thus much.
That the Apostle did commend the persons whom he sent on his message, & he set them out by sundry excellent qualities, and titles of honor, he said not barely, I have sent to you one named Tychicus, & another whose name is Onesimus, but I have sent to you Tichicus, a man excellently qualified, a b loved brother and faithful minister with Onesimus also a man worthy commendation, being a faithful • nd a beloved brother, who is one of you: as if the Apostle had said, I have sent unto you, men whom you may safely credit and believe, and the report and message they bring you, is to be regarded, because I know they are good men, and I dare boldly commend them to you for such as will speak the truth, and make conscience of that they deliver unto you.
This no doubt was the Apostles drift and purpose, in commending his messengers sent to the Colossians, whence we may gather thus much.
That the dignity and goodness of the person or persons be it one or more, that are sent on a message of weight and importance, is of great force to give entertainment to the message that is brought, when the messenger is known to be an honest man, and of good credit, and one fearing God, the message that he brings, is the better credited, the honesty, fidelity and good qualities of the messenger commonly makes the message more welcome and better regarded.
As David concluded of Ahimaaz the son of Zadoke, [Doct. 1] 2. Sam: 18.27. he is a good man, therefore he cometh with good tidings: and so many times the good opinion that men have of the honesty and goodness of the messenger, that brings them any tidings, it sways much with them to believe his report, and to give great regard to it: common experience shows this to be true, even in civil businesses and matters of the world: and no doubt thus it is also in the heavenly message, and in bringing the glad tidings of the gospel, if such as are the Lord's messengers, employed in bringing the comfortable news of salvation, be known to be men well qualified, not only with knowledge and utterance, but with sanctified hearts and lives, oh it strikes a great respect of that which they bring, and prevails much for the entertainment and reverent regard of the message they deliver to God's people: for howsoever in that holy business, men ought to look rather to the message then to the messenger that brings it: yet indeed the multitude and greatest part, rather cast their eye on the messenger, than on the message, and according as the messenger is, either good or ill, so they regard the message it self. We read Mark: 6.20. Herod did many things that John the Baptist taught, not because John was an excellent teacher, but because he was a good man, so saith the text, Herod knowing that John was a just man and holy, he reverenced him, he did many things, and heard him gladly.
Now here occasion is given to reprove some, who [Use 1] being sent on the Lord's embassage to the people, yet care not how basely, and how offensively they carry themselves in the sight of those to whom they are sent, and to exhort and stir them up that as they would see any due regard of the message they bring to God's people, and any good fruit of it, yea, as they tender the comfort of their own souls in the great day of the Lord, so they would be careful to show themselves not only able messengers, but good and godly messengers of the Lord, and that they would make it appear, that they not only call others to a fellowship and communion with Christ, but that themselves also have true fellowship and communion with him, and that it may be truly said of them as here of Tychicus, that they are beloved brethren.
We for our parts are to pray for this, that seeing the [Use. 2] regard of the Lord's heavenly message depends much on the quality of the person of the messengers, and is commonly greater or less, as the messengers that bring it are qualified, and as they are either good or bad, it would please the Lord, to make all that are sent about his holy business, as well godly men as good scholars, and that they may be as well sanctified in their hearts and lives, as in their doctrine sound and good, otherwise certainly woeful experience will show it, that they shall pull down as much with their lives, as they build up with their doctrine.
Come now we to speak of the persons severally, & first of Tychicus & his commendation, in these words (Tychicus our beloved brother, and faithful minister, and fellow-servant in the Lord) what Tychicus was by birth, in respect of the country, we find Act. 20.4. that he was borne in Asia, and that he went with Paul going thither to preach the Gospel, but for his description, here Paul calls him.
First (a beloved brother) a brother not by birth or blood, or in respect of country (as the word brother) is often used in Scripture, but in respect of religion, and profession of the same true faith of Christ, so are all true Christians, all that profess the same faith of Christ called, Mat. 23.8. one is your Doctor, to wit Christ, and all ye are brethren, so in many other places of Scripture, and the Apostle adds (beloved) thereby signifying that he was worthy to be beloved of all true Christians, for his piety, religion and godly life.
Secondly, he calls him (faithful Minister) that is, one who did serve Christ in the ministry, and preaching of the Gospel, and in that office, he did answer that trust that was reposed in him.
He adds (and fellow-servant in the Lord) that is, one that serves the same Lord that I do, even the Lord Jesus Christ in the holy ministry, and laboreth in the ministry of the word together with me: this then is the meaning of the Apostle, as if he had said.
Note we here, in the first place, that the Apostle commending Tychicus, he gives him these titles, as titles of honor and dignity, that he was a beloved brother, and faithful Minister, and fellow-servant in the Lord, he thought he could not better grace him, and set him out, then by these titles, a brother in Christ, a Minister of the gospel, and a fellow-servant in the Lord; hence then it is clear.
That these are indeed stiles and titles of great honor, [Doct. 2] and it is an excellent privilege and preferment to be a brother in Christ, a Minister of the gospel, and to be specially employed in that service.
It is said, John: 1 12. As many as received him, to them he gave power (or rather as the word signifies prerogative and privilege) to be the sons of God, even to them that believe in his name. Where the Evangelist teacheth, that as many as receive Christ, as many as truly believe in Christ, and are true believing members of Christ, and so brethren one to another in Christ, they have this privilege and preferment, to be the sons of God, the excellency of which honor is unspeakable: and if to this be added, some special and proper title, as to be a Minister of the gospel, it must needs be an exceeding great honor; I [Use 1] might show it in particular, that to have the title of a faithful Minister, is a matter of special honor and preferment, and therefore it is an audacious and monstrous impiety, that is found in some scoffing and profane wretches, who dare turn that which the Lord hath given as an honor, and glory to his servants, into matter of scorn and contempt. To say in way of scoffing, oh he is a brother forsooth, or he is one of the brotherhood, and what is he but a pild Priest, or a pelting Minister, and such like. Such sons of Belial, and such profane scoffers there be in the world: well, let it not discourage any that is (indeed) [Use 2] of the brotherhood with the members of Jesus Christ, that is a title of honor and glory, that the God of glory hath vouchsafed to set on his dearest children, and this is our rejoicing, (even as many of us as are true believers) that the Lord hath vouchsafed to honor us not with vain puffs of worldly honor, but with such honor as shall never be taken from us, yea, though we have only the common title of God's children, the title of beloved brethren, truly given unto us, it is enough to fill our hearts with joy, and our mouth with laughter for evermore, that being a greater dignity, then to be sons and heirs to the greatest Monarch in the world, for then we are the sons and heirs to the Lord of Lord's, and King of Kings, and heirs of a Kingdom not earthly, but in the highest heavens.
Now more specially from the first of these titles (beloved brother) in that the Apostle calls Tychicus a brother, and he adioynes (beloved) a brother in Christ, a true Christian, and so beloved of God, and beloved of the Apostle himself, and worthy to be beloved of all Christians: hence we are taught thus much.
For indeed the order of Christian love is this, we are first to love God simply for himself, and then all that bear his image for his sake, and among these, those that bear God's image, more especially, to love them that are renewed according to God's image in holiness, and excel others in spiritual graces, Psal. 16.3. my well doing (saith David) extendeth to the Saints and to them that excel in virtue, Gal. 6 10. let us do good unto all men, but especially unto them which are of the household of faith, our doing good is a fruit of our love, and it must be extended especially to the household of faith, the object of our love is all men generally, it must be set on all, as they bear God's image, but chiefly on the members of Christ, the Saints and children of God, in whom are manifest arguments and signs of true and unfeigned holiness and religion.
What then shall we say to many in the world, who [Use. 1] are so far from bearing special love to such as have God's image renewed in them, or any spark of grace wrought in their hearts, and appearing in their lives, as that thereupon they hate them, and because they have brother-hood with the members of Christ, they cannot abide them, but carry themselves spitefully towards them, and set their chief delight and love on those who bear the image of Satan, and are brethren in evil, and mates and companions in drunkenness, in swearing, and the like, surely, I may say as the Holy Ghost hath taught me, 1. John. 3.12. they are as Cain was, of that evil one, Satan, they are yet to be reputed, both in their own, and other men's judgments, children of the Devil, Cain flew his brother, and why? because as it followeth, his own works were evil and his brothers good, the old serpent Satan, hath not yet cast his skin, he still sows dislike among men, and for the same cause, we find it too common, where some are truly fearing GOD, and religious, they make themselves a prey, Isai. 59.15. others that are wicked, even in that respect, hate them, gnash their teeth at them, cannot abide them, but let such know, as they are like Cain in sin, so it cannot be, but if they go on in that sin, they shall at length be like him in punishment, the hand and curse of God shall overtake them.
[Use. 2] Let us learn to love men bearing God's image, because they bear his image, a believer, because he is a believer and a godly man or woman, because they are godly, and to persuade us to it: know we then thus much.
That this is an infallible note of the true child of God, 1. John 3.14. we know that we are translated from death to life because we love the brethren, and David makes this a special note of him that shall dwell in the Lord's tabernacle, Psal. 15.4. that he is one in whose eyes a vile person is despised, but he maketh much of those that fear the LORD; would we then be infallibly assured that we are the children of God? everyone (no doubt) would have that assurance, & everyone making show of religion, will flatter, himself, that he is a child of God, but would we certainly know it, then let us love them that fear God, and bear God's image, even because they bear his image, because they are godly and religious, & that we deceive not our selves in this.
Let us love with speciail love everyone, in whom we discern any measure of sanctifying grace, according to the measure of grace, without partiality, and without respect of persons; for (happily) we may love some that are renewed according to God's image, some that are holy and religious, because they are kind to us, and in respect of our own profit, or some other by-respect, and yet not love others, as holy and religious as they, because they are not so kind, and so beneficial unto us in outward things, that is, to love as the Publican's did, of whom Christ saith, Mat. 5.47. that they are friendly to their friends; and that love may be in them, that are yet in the corruption of nature.
If therefore thou wouldest be sure that thine heart is moved with an holy and sanctified motion of love, then love them that are holy, and religious, whatsoever they be, yea though they have many infirmities in them, and though they be thine enemies, but yet love them so far as they bear the image of GOD even because they bear his image, love every brother because he is a brother in CHRIST, and that will be to thee an infallible note that thou art a child of GOD, and it will certainly seal it up to the comfort of thy soul, that thou art in the state of grace in this life, and shalt be partaker of the glory of God's children in the life to come.
In the next place we are to observe that the Apostle commending Tychicus in regard of his calling and function, that he was a Minister, and one that did serve Christ in the ministry of of the Gospel, and one that labored together with him in that calling, he gives to these titles the adjunct or epithet, faithful (and faithful Minister) we see he doth not commend Tichicus a Minister for his wit, his learning, his eloquence, his gravity, &c. that he was a learned, an eloquent, or great Minister, (though these be good and commendable things in a Minister) but he commends him for his faithfulness, that he was faithful in his Ministry and did answer that trust that was reposed in him in discharge of his duty.
Hence then we may gather.
That the chief ornament and that which most commends [Doct. 4] a Minister of Christ in regard of the execution of his office, is to be faithful, it is the best epithet of praise that can be given to a minister of the Gospel, that he is faithful, and that he is one that doth use the talent and gift bestowed on him for the best advantage of gaining glory to Christ, his Lord, and of good to his people, and that in the performance of such duties as concern him, he doth answer that trust that is reposed in him.
1. Cor. 4.2. As for the rest it is required of the disposers that every man be found faithful, as if he had said, as for the other things, or howsoever he be careful for other things, it is not so much material, but it is especially required of a Minister of the Gospel, that he be faithful, and (indeed) faithfulness is required of a Minister in every ministerial action, that in teaching, in exhorting, in comforting, in reprehending, and such like, he be found faithful, and without faithfulness he can do no duty of his calling, pleasing to God, or profitable to men. I have heretofore handled this point, Cap. 1.7. and therefore I now touch it in a word.
Now in the last place from this commendation of Tychicus, note we, that the Apostle, though he was an Apostle, and Tychicus (no doubt) but an ordinary Minister, yet he calls him fellow servant (Tychicus our beloved brother, and faithful Minister, and fellow servant.)
We see then.
[Doct. 5] That even ordinary Ministers of the Gospel, such as are truly called to that office and function, are fellowseruants with the Apostles of Christ, though indeed, there is difference in degree between an ordinary Minister, and an Apostle: an Apostle being a minister of a higher sort, and that by the ordinance of God, yet ordinary Ministers serve the same Lord that the Apostles did, even the Lord Jesus Christ. [Use.]
And that is a matter of great comfort to all true Ministers of the Gospel, faithfully laboring in their calling, they are thereby assured of the assistance of God's Spirit in teaching, of his protection over them in their Ministry, and that they shall be rewarded in the end, with an eternal weight of glory, as certainly as the Apostles that are in heaven, they serve the same most powerful, good, and gracious Lord, the Apostles did, and serving him, they cannot be disappointed of their hope.
Come we now to the description of Onesimus.
VER. 9 With Onesimus a faithful and a beloved brother, who is one of you.
This Onesimus (no doubt) was the same man that was servant to Philemon, who both robbed his master, and ran away from him, whom Paul after that having won to Christ, and begotten in his bonds, as he saith, Philem: epist. verse. 10. he sent again to his master craving pardon for him. Now him, the Apostle calls not only (beloved brother) but he adds (faithful) thereby meaning, that he was an honest, and trusty brother, and he thus commends Onesimus, lest upon his former fault, and fraud, the Colossians should take occasion to set light by him, and the Apostle further commends him, that he was one of them (that is) one of the same Country, and (it may be) of the same City with the Colossians, and a member of their Church.
Now for the matter of doctrine offered unto us from this commendation of Onesimus, (passing by that which was common to him with Tychicus, as that he was a beloved brother) we are to mark here that the Apostle calls him a faithful brother; thereby showing that howsoever he had been in former time faulty, in deceiving of his Master; yet now being converted, and having repented of that sin, the Apostle did not so much as think of his former fault, but now esteemed him as an honest, and trusty brother, and so calls him, and would [Doct. 1] have others so to think of him.
Hence we are plainly taught thus much.
That the falls and faults of men after their true repentance and conversion to the Lord, are to be forgotten of us, no man's sin which he hath truly repented of, ought to be any disparagement to him in after time, we are not to have any man in less esteem, or to think the worse of him for his sin in former time committed, if he have truly repented of his sin, and good fruits of amendment do bud forth, and show themselves in his life, and conversation, but we are rarher after the example of the Apostle in this place to commend him, as far as truth will bear, and to speak of the graces of God, that are in him.
Luk. 7. We find, that when a certain woman that had been a notorious sinner came to Christ, sitting in the Pharisees house, though she washed his feet with tears and shown forth token of unfeigned repentance, and love, yet the Pharisee that had bidden Christ, still esteemed of the woman as she had been in times past, and said within himself, verse 39 Surely, this man is not a Prophet, if he were, he would have known who, and what manner of woman this is which toucheth him, for she is a sinner: this secret thought and close biting censure of the Pharisee, our Savior, who knew his heart, brought to light, and he reproved it.
First, by propounding to him a Parable, from the 40. verse to the 47. and in the 47. verse, he doth directly check his hard conceit of the woman, and tells him, that he thought amiss of her: I say to thee, many sins are forgiven her for she loved much, as if he had said, thou judgest amiss of this woman, thou art not to deem of her according to her former life past, known to thee to be wicked, and sinful, but as she now is, truly penitent, and showing her self an humble penitentiarie, judge of her by her love, which is an infallible proof of her acquittance, and discharge from her sins, plainly teaching the point I have now propounded, that we are not to think, or esteem the worse of any one, that hath been known in former times to be faulty, if so be now we see visible and apparent signs of his unfeigned repentance, but we are to think and speak of him as now he is.
And the reasons of this are these.
First, in regard of God that he may be glorified in the conversion of sinners, for the worse they have been before, the greater is God's mercy and power in their amendment, and his mercy towards them therein ought the more to be acknowledged, and he the more magnified for the same accordingly.
Secondly, in respect of the person himself that hath repented, that he may be encouraged, and fully persuaded of the good estimation he is in with men, for howsoever his conscience, after his true repentance, do assure him of God's favor towards him, yet his weakness will easily make him suspect, that he is contemned of men, or that howsoever they make show of esteeming him, yet some hard conceit still sticks in their mind against him.
And lastly, in regard of other men, to whom his labors and endeavors, though never so well performed, shall be of little force or fruit, except their be a good opinion conceived of him, for these reasons we are not to think, or speak the worse of any that hath been heretofore known to be guilty of some great sin, if now he have repented, and do show evident signs of sound repentance. [Use.]
First, therefore such persons are justly to be taxed, and much to be blamed, who if once they know another to be guilty of some great sin, ever after that, carry a foul suspicion of that party, and though they see manifest tokens of repentance, yet will never be satisfied, but are always suspicious, and take it as a maxim or ground, he or she, that is once found to be evil is always supposed to be evil; yea some are so rash and so unadvised, that they are ready on every jar, and difference, to cast that in the teeth of another, which happily the Lord hath cast behind his back, and forgiven the party having truly repented.
This ought not so to be, thou art not to think, or speak the worse of any, whose sin hath been open to the sight of the world, if now he have repented of his sin, and now carry in his body and life, the marks of true repentance; consider with thyself, that thou wouldest be loath to have that thrown in thy dish, thou hast done amiss in former times, if thou have been truly humbled for it; remember then to deal with others, as thou wouldest be dealt withal thyself: and for this point I say no more but this, take heed thou condemn not him, whom (it may be) God hath acquitted, set not thou a curse where thou seest the print of God's blessing, and do not thou load them with heavy burdens, whom (for anything that thou knowest) Christ himself hath disburdened; if thou so do, thou makest thyself odious in the sight of God. Prov. 17.15. He that justifieth the wicked, and he that condemneth the just, and whom God hath justified, even they both are an abomination to the Lord.
[Use. 2] Again, is it so, that the falls and faults of men after their true repentance are to be forgotten by others, and are not to be cast in their teeth, and they are not to be upbraided with them? Here is then matter of great comfort to all such as have been heertofore overtaken with foul sins, but now are truly humbled for the same, and do testify their repentance by bringing forth new fruits, men are not to object these sins to them, if they do, it is either malice, or rashness in them, it is their sin; yea further, if thou hast been faulty in some foul sin in times past, and hast truly repented of thy sin: know it to thy comfort, the devil himself is not to upbraid thee with it, he cannot lay it to thy charge, if he do at any time object to thee thy life past, on this ground thou mayest repel his objection, and mayest boldly say unto him, tell me not what I have been, but tell me what I am, and what I will be by God's grace hereafter, I confess (indeed) to the glory of God's power, and mercy, I have been thus or thus faulty, but now as the Apostle saith, 1. Cor. 6.11. I am washed, now I am sanctified, I am justified in the name of the Lord Jesus, and by the spirit of my God, and the Lord now accepts me not as I have been, but as I am; and therefore avoid Satan, be packing, thou art not to object to me my former sin, thus may everyone that hath truly repented his former gross sin, answer the Devil, objecting to him his life past, and this is a singular comfort to all true repentant sinners, and let none but such take hold of this comfort, let not such as live in their sins, catch at this, it belongs not unto them, but if thou hast been a grievous sinner heretofore, and now art humbled truly for thy sins, and truly repentant, here is comfort for thee, I speak it for thy comfort alone, neither men nor devils are to object to thee thy former sins, if they do, it is nothing, the Lord doth justify thee, and who shall condemn thee? and think on it to thy comfort.
One thing yet remains in the commendation of Onesimus, the Apostle adds (who is one of you) as if he had said.
Hence we are taught. [Doct. 2]
That even natural and civil respects in which men partake one with another, as consanguinity, affinity, nation, country with the like, should be to them causes of greater mutual love one towards another, if men be conjoined not only in fellowship of the same faith and religion, but also by some natural or civil bond, they are in that respect bound more tenderly to love and regard one another.
And on this ground (no doubt) it was that the Apostle said 1. Tim. 5.8. if any provide not for his own, namely, for them of his household, he denieth the faith and is worse then an ••• id • ll; a man is especially to love, and regard • hose that are more nearly knit to him, by the bond of nature, [Use.] or by any other special bond whatsoever, it is our common fault that we esteem them least that are of our selve • , in regard of the familiarity we have with them, or because their infirmities are best known unto us, and it i • hard to find neighbors to agree together, even because they are neighbors, and daily converse one with another, what jars and differences do daily rise between neighbor and neighbor, and between such as dwell the next door one to another, we find it too common a thing; well, let us remember, that our neighbourhood ought to bind us more nearly together in spiritual love one to another, and when thou art stirred up by the Devil, and thine own corruption, to jar, and to fall out with thy neighbors, think thus with thyself. Shall I fall out with him? no; besides the common bond of Christianity I am bound to him, with a more special bond of neighbourhood, he is of the same parish, and of the same particular congregation with me, and therefore I ought the more to love and regard him, even in that respect, let us remember that we are taught by the same word, fed at the same table of the Lord, led along by the same waters of comfort, and we rest in the same fold, and let us in regard of that near conjunction, more tenderly love and regard one another, that so having mutual love, and fellowship one with another in this life, we may (through God's mercy) have eternal fellowship, and communion together in the life to come.
Having now spoken of the persons whom the Apostle sent to the Colossians, and of the commendations he gave them, come we to speak of the ends, and causes, wherefore he sent them, which are (as I have shown) two.
First, to acquaint the Colossian with his own state particularly, and with the state of things where he was generally, as he saith verse 7. (shall declare unto you my whole state) And verse 9. (They shall show you of all things here.)
Secondly, that he might be made acquainted with their state, and that they might receive comfort by his messengers, sent unto them, and especially by Tychicus, whom he saith verse 8. that he sent to them for the same purpose.
Touching the words, some things are to be cleared, that we may better proceed in the matter of doctrine verse 7. ( shall declare unto you my whole state) the Apostle by his whole state, meant all those things that were done to him, and befell him in prison, for so the words do signify, things done about me, or done to me, the Apostle would have the Colossians understand, what was done to him, and how he was dealt withal being in prison, then he saith verse 9. they shall show you of all things here, by all things, he meant not all things in general, whatsoever were done at Rome, for there was (no doubt) a multitude of things done, a world of things done in that City, but all things concerning the state of the Church, and the case of Christian faith, and profession, the knowledge whereof was profitable for the Colossians to know.
And where he saith verse 8. that he sent to them for the same purpose, that he might know their state, his meaning is, that he might understand the state of their church and how it stood with them in regard of Christian profession, how the Gospel prospered, and was glorified among them, or otherwise how they were molested, and troubled for the Gospel, heads (and might comfort your hearts) (that is) might encourage you, and cheer up your harts, happily grieving, and fainting for my imprisonment, or persecution of the Church, that he might hearten, and strengthen you against imminent dangers, and against the scandal, and offense of the cross; thus then we are to conceive the Apostles meaning, in respect of the ends wherefore he sent messengers to Colossae, as if he had said.
I might hence (as just occasion is given) speak of the Apostles singular care that he had over the Colossians, who being himself in prison which could not but give him much occasion of care for himself, yet ceased not, to care for them, and in care of their good, not only to write, but to send such worthy messengers unto them, and that for so good ends, yea such men as himself (no doubt) had need of to minister to him in prison, and so, for their good, to neglect (as it were, his own life, and health, which was an exceeding measure of care, and it ought to be imitated of all that will approve themselves faithful and careful ministers in the like case, but upon that I will not stand.
In that the Apostle sent, forth his messengers to these ends, to acquaint the Colossians with his own state, and with the state of the Church where he was, and to understand of their state, he doth plainly manifest a desire that was in him to know the state of the Colossians, and that they also were desirous to hear and know his state, and the state of the whole Church where he was, and that they did even long to hear one from another, whence we are given to understand thus much in general.
That particular Churches may be desirous to know [Doct. 3] the estate one of another, one particular Church may desire to hear news from another, yea, particular persons and members of the Church, may inquire after the estate of other Churches, yea, of special members, and special instruments of God's glory, in other Churches.
We have here example of it, and elsewhere in other Epistles of Paul, and we have a notable example of it in Nehemiah: Nehemiah inquired after the state of the Jews and concerning Jerusalem, and there is reason for this.
Because (indeed) the Lord's dealing with his Church, is not only a part of his revealed will, but it is a thing of special note and observation, and therefore may be inquired after and known.
And so it is lawful for us, [Use.] to desire news from other Churches, touching such as are eminent members and special instruments of God's glory in those Churches, but withal know this, that it must not be for novelties sake, it is an Heathenish thing to hearken after news for novelties sake, as the Athenians are noted to have done, Act. 17.21. who gave themselves either to tell, or to hear some news, and many of us may justly be taxed also for so doing, we may lawfully desire to hear news, but our listening after news from other Churches, must be to other good ends and purposes, as namely, that we may praise God for their good estate, or that we may reach forth our helping hands to them, either by prayer, or otherwise, as occasion and necessity shall require, these (indeed) are the principal, and almost the only causes why we should be desirous to hear news from other Churches, and if we listen after news to these ends, it is a testimony of our communion with them, and that we are members of the same body with them, and have a fellow-feeling, both of their good, and of their troubles.
Now more specially, in that the Apostle saith, verse 7. That Tychicus should declare to the Colossians his whole state, how he was dealt withal, and all things that befell him in his imprisonment, this being one end, wherefore he sent his messengers, and he sending those messengers, out of his singular love, and care that he had of the good of the Colossians we must needs conceive thus much.
That it was good for the Colossians to know the state of the Apostle then in prison, and hence we may gather this point of instruction.
[Doct. 4] That it is good for us ever to know the state of God's children, that are in prison, or that lie under any other pressure, or trouble whatsoever, it is good for us to be acquainted with the state of God's children suffering either imprisonment, or any other kind of trouble or affliction, it is good for us to know, and consider how they are dealt withal, what things come unto them, how they behave and carry themselves in their troubles and what issue they have out of them, what end the Lord makes, as James saith I am. 5.11. ye have heard of the patience of Job, and have known what end the Lord made, so it is good for us to know, yea to mark, and observe the things that befall God's children in their sufferings, and what end the Lord makes of them, and not only to know and consider the things that befell the Church and children of God in former ages, set before us in the Scripture for examples to look upon, but to know and consider the things that are now done to God's children in time of their troubles, and how they demean themselves, and what issue they have out of them, for therein we shall many times see God's great mercy and his wonderful power manifestly appearing, and therein we shall see the malice and fury of Satan, and of the world against God's children, and how marvelous the Lord is in his Saints, how he many times restrains the malice and power of their enemies, how he supports and holds up his children, how he arms them with patience, and how he is present by the unspeakable comfort of his spirit, when they are most weak, and gives them issue out of their troubles when all hope seems to be gone, and therefore doubtless it is good for us to know and consider the state of God's children in time of their imprisonment or any other suffering whatsoever, it is good for us to mark and observe it, and to be acquainted with it.
Even to this purpose, [Answ.] both to teach us how to carry our selves, Psal. 32.6. and to arm and strengthen us, [Use.] and to make us better able to endure the like trial, yea, the knowledge and due consideration of the state of God's children in time of their pressures and afflictions, and how they are dealt withal, how they carry themselves, what comfort they find, and what end the Lord makes of their trials is of excellent use, to put off, and to make void a notorious shift that Satan useth sometimes against the weak Christian, as when a weak Christian is pressed with some great affliction, and some to comfort him, and cheer him up, happily put him in mind of Joseph, of David, of Job, and such like, and wish him to consider what end the Lord made of their trials, Satan is ready to suggest to the weak Christian, alas, what tell you me of Joseph, David or Job? what am I to be compared to them? they were men of excellent gifts, & endued with a great measure of strength their examples is not to be used and applied to me, which indeed is false, for as James saith of Elias, I am. 5.17. they were subject to like passions that we are, they had their infirmities as other men have, and they are set forth as examples of comfort, to the weakest of God's children, but if a weak Christian through the subtlety of Satan, and his own weakness, be not able to find comfort in consideration of these examples, yet if he can call to mind, that he knew in his own time a child of God, as weak as himself, lying under some great affliction, and he was acquainted with his whole state in his affliction, and how the Lord vouchsafed comfort unto him, and made a good end of his trouble, he shall find that that will be of excellent use to repel and quench the fiery darts of Satan, and that will be a notable means to strengthen and to hold him up, and to give him assurance, that the Lord will likewise restrain the malice of Satan against him, and give him patience in his affliction, and will make such an end of it, as shall be most for his own glory, and his comfort; do thou therefore acquaint thyself with the state of God's children, suffering either imprisonment or any other trouble, (thou canst not want examples) consider, observe, and mark them, how they are dealt withal, how they behave themselves, what end the Lord makes of their trouble, and thou shalt find it will be a notable means to strengthen thee in time of like trial, and if thou in time of thy affliction canst call to mind, and be able to say, I know a child of God, that was afflicted as I am, I remember his whole state, how he was dealt withal, and what end the Lord made of his trouble, no doubt, thou shalt find, that this conclusion of comfort will follow. Therefore I make no question, but that the Lord will be likewise good unto me, and give me such issue out of my trouble, as shall be most for his own glory, and my good; Let every child of God therefore, labor not only to arm himself with comforts and examples of Scripture, (though with those chiefly) but with examples also of his own age and time, and thou shalt find, that in time of need, thou shalt thereby have stronger consolation and comfort.
Now further whereas the Apostle saith, he sent his messengers to the Colossians, to know their state, and to show them all things where he was, meaning this, to know the state of their Church, how it stood with them in respect of Christian profession, and things that did concern the state of religion where he was, we may easily conceive thus much.
That in our listening and enquiring after the state of other [Doctr. 5] Churches, we are chiefly to inquire how it stands with them in respect of religion, how it fares with the gospel among them, and how the professors of it are dealt withal; yea in our enquiring after the state of our particular friends absent from us, we are chiefly to listen and look after their spiritual state.
It is an usual thing, for men in token of their love, to inquire after the health, the wealth, [Use.] the frugality of their friends absent, and far from them, which (indeed) is not to be disallowed, it is both lawful and commendable: the Philippians inquired after the health of Epaphroditus, cap: 2.26. after he had been sick, and now recovered, the Apostle sent him to them that they might see him, and rejoice for his recovery; But we are especially to listen after them, and desire to know how it stands with them in respect of religion, how they profit and increase in faith, in love, in repentance, in humility, and in other gifts and graces of God's spirit, that is the thing we are chiefly to inquire after: and let it suffice to have named this point. The Apostle adds further, that he sent Tychicus to the Colossians, that he might comfort them, that he might be a means to cheer up their hearts, that they should not faint at his troubles.
Whence we are taught.
That it is a principal duty to be performed by them [Doct. 6] that are sent as Tychicus was, to others, to comfort them to whom they are sent, that they faint not, and that they be not overcome of affliction: yea it is one special end to be d • iuen at by all such as are sent forth from the Lord to his people, even by all the Ministers of the gospel, they are in their speeches and ministerial actions, chiefly to aim at this, that men's hearts may be comforted, that such as belong to God may receive spiritual joy and comfort, and may be furnished with such comfort, as that they may be able to stand without fainting in time of any affliction, that is either upon themselves or others.
[Reason] For (indeed) for that end, have they knowledge of the secrets of the gospel given them, and the word of the gospel put into their mouths, which is the word of glad tidings and heavenly comfort: and the end of the preaching of it, is to bring God's elect to certain hope of salvation, and as many as are begotten by that lively hope, are also brought to rejoice with joy unspeakable and gloriou • , 1. Pet: 1.8. this point I have handled before, therefo • e I now only touch it.
[Use.] It may serve to check and reprove many Ministers of the gospel, who in their speeches and other ministerial actions, aim not at the comfort and edification of those, to whom they are sent, but at their own profit; but chiefly it discovers the wickedness of popish teachers, who turn their speeches and their teaching to a clean contrary end, even to hold men in continual fear and doubt, and so instead of comfort they fill them full of discomfort, and despair in time of great affliction, any man may see that that is to cross the ordinance of God, and to profane the holy word of comfort.
We are further to mark, that the Apostle saith not, and might comfort you, but, comfort your harts.
Hence we are taught,
[Doct. 7] That comfort of heart, true and sound comfort, that comforteth the hearts of men, is ordinarily delivered by the Ministers of the gospel out of the word of God, I say (ordinarily,) for extraordinarily it may be delivered by private persons. Job 33. verse: 19. we find that when a man is stricken with sorrow on his bed, and finds no comfort, yet if there be with him a faithful messenger of the Lord, one of a thousand, if he declare unto him his righteousness, and minister comfort to him faithfully, out of the word of God, that will comfort him, and cheer him up, and make him see the face of the Lord with joy, verse. 26. and the reason and ground of this is,
Because (indeed) the Lord that formed the lips hath undertaken to give a blessing to the word of comfort delivered by his faithful Minister, Isai. 57.19. [Reason.] I create the fruits of the lips to be peace. Peace unto them that are far of, and to them that are near (saith the Lord. Peace (that is) true, perpetual, and constant comfort, unto them that are far of, and to them that are near.
Oh then, [Use.] what account ought we to make of the comforts of the word, made known to us by the ministry of faithful Ministers? How ought we to treasure, and store it up in our hearts? Worldly wisdom teacheth men to provide against a storm, and a rainy day (as we use to speak) that they may have something to comfort their bodies in time of need; oh then be thou wise, provide some comfort for thy soul against the time of distress, and affliction, and remember that thou canst not ordinarily have true comfort, unless it be delivered by the ministry of the Gospel, out of the word of God, and the comforts that faithful Ministers deliver out of the word, are cordial indeed, they are such as will stand by thee, and cheer up thine heart, when all the comforts in the world, fail thee, thou mayest observe in that, sometimes it comes to pass, that a man that hath had no care to provide such comfort, when the Lord lets loose the cord of his conscience, and (happily) now he lieth on his death bed, though he would give all the world, (if it were his) for the least dram of sound comfort, yet he cannot have it, therefore be thou wise, now make precious account of the comforts delivered to thee in the ministry of the word, hide them and treasure them up in thine heart, that in time of need they may comfort thee, and thou mayest find the sweetness and comfort of them in thy greatest affliction.
VER. 10
Aristarcus 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.
In this verse the Apostle comes to a second branch of his conclusion, (namely the declaration of the love of others, that were with him towards the Colossians, made known both by their salutations, sent unto them, and by their prayers for them, in the 10.11.12.13. and 14. verses. In the 10 and 11. verses we have three persons mentioned, that out of their love sent salutations to the Colossians, Aristarcus, Marcus, and Jesus, and that the Apostle might incite and stir up the Colossians, to regard the love of these men, and to love them again, he describes them, and sets them out after a double manner.
First, he commends them by such titles as were proper to them severally, as that Aristarcus was his prison-fellow, Marcus kinsman to Barnabas, his sisters son, and that he was also a man touching whom they had received commandments, that if he came unto them, they should receive him, and Jesus, by his surname, that he was surnamed Iustus.
Then the Apostle commends them all three together, by things common to them all. As
First, by their descent from the Jews, that they were all three of the race of the Jews, (which are of the circumcision.)
Secondly, by their assisting of him, and working together with him to the kingdom of God, which commendation is further amplified by the word of restraint (only) that they only were his workfellowes unto the kingdom of God. And then,
Thirdly, they are commended by the comfort which they yielded to the Apostle, that being in part, an effect of their assistance of him to the kingdom of God, in the last words of verse 11. (wich have been unto my consolation) and so we see the general things contained in these two verses.
Come we to speak of them severally, and first of the 10. verse. (Aristarcus my prison-fellow saluteth you, and Marcus, Barnabas sisters son.) Touching these two persons, who they were: the first of them we may read of, Act. 19.29. and Act. 20.4. and Act. 27.2. In those pla • es we find that he was of Macedonia, a Thessalian, no doubt, descended of the Jews, and being converted by Paul's preaching, he did accompany him in the most of his iourneies, he was taken with him in the tumult at Ephesus, and after that he accompanied him going into Asia, and was carried prisoner together with Paul to Rome, and therefore he here calls him his fellow-prisoner.
The other here named (Marcus) was (no doubt) that John Mark, spoken of, Act. 12.12. who being taken into the company of Paul, and Barnabas, ministered to them in their journey till they came to Perga, a City in Pamphilia, but then departed from them, and returned to Jerusalem, Act. 13.13. by means of whose departure, there arose afterwrd a sharp difference between Paul & Barnabas insomuch as they parted company, and went asunder one from another, Act. 15.39. But after this, Mark repented him of his departure, and was reconciled to Paul; yea, he became studious, and painful in promoting the Gospel, and he was with Paul being prisoner at Rome, and ministered unto him, as appears both in this text, and Philem: Epist. verse. 24 him the Apostle commends under the title of Barnabas sisters son, (that is) nephew, or kinsman to Barnabas, that worthy servant of Christ, and he further adds that touching him they had received commandments, meaning that they had been written to concerning him, and the tenor and effect of the commandment, or writing was, that if he came they should receive him (that is) that they should entertain him kindly, and respectively, as a true and faithful servant of Christ, and the reason of that Commandment, or writing was, lest upon his former fault, his refusing to go with Paul, and Barnabas to the work of the Lord, and thereupon Paul's refusal to take him to his company, the Colossians should think that Paul still carried an hard conceit of him, and that he was not worthy to be received.
Thus then conceive we the meaning of the Apostle in the Apostle, in the words of this verse; as if he had said.
Now here observe we in general that these persons Aristarchus, [Doct. 1] Marcus, and Jesus called Iustus, out of their love, and in token of it, sent salutations to the Colossians, whence we have warrant and ground for sending of salutations. That sending of salutations, is not only a matter of civility, and good manners (as we call them) but a duty of love required of Christians, and to be performed one to another, by word, or by writing, we have example of it not only here but in other places also Rom. 16. almost throughout the whole chapter, 1. Cor. 16.19.20. 2. Cor. 13.12. we find it required by express precept, greete ye one another with an holy kiss, and therefore sending of greeting one to another, is not only a matter of common courtesy, but a duty to be performed for conscience sake, to express that love and good affection that we bear one to another, for the Lord who hath appointed it to be a token of love, would have it to proceed from love, and therefore whom we are forbidden to love in their evil ways we are forbidden to salute, 2. John. 10. verse. If there come any unto you and bring not this doctrine, receive him not to house, neither bid him god-speed. We must then look with what affection we salute one another, our saluting and greeting one another must be a testimony and token of our hearty, and unfeigned love to those which we salute.
No doubt we will easily yield that to salute one another is our duty, and we so do, as occasion is offered, but is thy saluting of another at all times a fruit of thy true love to them whom thou salutest? I fear me it is not so in some, they salute others, and seem kindly and friendly to greete them, but their salutation is many times, (as we use to say) but from the teeth outward, it comes not from any true love of the heart, especially if there have been a difference, or jar between them and those whom they salute, or they have conceived some dislike of them, then their salutation is but as the covetous misers welcome, Prouerb. 23.7. as though he thought it in his heart, he saith to his guest, eat and drink, but his heart is not with him, so they salute others with whom they live, and (happily) ask them how they do, but it is like Joab's saluting of Amasa, 2. Sam. 20.9. they carry within a wicked purpose, and mischievous heart against them, yea some think it sufficient if they yield a verbal greeting of those with whom they live, and stick not to say, I give him or her the time of the day, when I meet them, I ask them how they do, and what would you have more, yes, there is more required of thee, thy saluting of others must proceed from a true love of them, it must be a fruit ishuing out of that love, and to that end consider thus much.
[ 2] Again, counterfeit love to men discovers a corrupt heart, an heart not sanctified by the word, and spirit of God, 1. Pet. 1.22. seeing your souls are purified in obeying the truth through the Spirit to love brotherly without feigning, love one another with a pure heart fervently.
If then thou wouldest be loath to dissemble with God, and if thou wouldest not discover that thou art yet in the dregs of nature, and not sanctified by the word and spirit of God, then let thy heart and tongue ever go together in thy saluting of others, take heed of formal saluting of any: Let thy saluting and greeting of others ever proceed from inward affection and be an evidence and testimony of thy unfeigned love to those whom thou salutest.
In the next place we are more specially to mark, that the Apostle to provoke the Colossians to love, and honor Aristarcus, as he out of his love saluted them, describes him by his imprisonment with himself, that he had gone thorough many troubles, and now was his prison fellow, whence we may note thus much.
That the constant suffering of men, and namely the [Doct. 2] imprisonment which they suffer or have suffered for the truth should be a special reason to move us to love and to honor them, yea to honor them above other men, yea above other professors of the Gospel, we find that the Apostle thus set forth Andronicus and Iunia his Cozens Rom. 16.7. And Epaphras Philem. Epist. verse. 23. and indeed ought we not exceedingly to love, and in love to honor, and respect them, who being free, are content to become bound for the Gospel sake, and are most faithful, and fast to God's truth, and ought we not exceedingly to honor those whom the God of glory hath so highly honored, as to choose them out from among the common sort of soldiers, to be as it were his champions to stand out in the defense of his truth, against all gainesaiers? certainly we ought.
And therefore take heed thy thoughts be not like the thoughts of the world, do not thou think they are fools, [Use.] and silly fellows, men of no reach nor wit, that suffer restraint of their liberty by imprisonment, for the truth of God; as the world, and as carnal minded men think of them, but remember the words of the Apostle Phil. 1.29. To you it is given for Christ, that not only ye should believe in him, but also suffer for his sake.
The Apostle would have us to know that it is a special favor which none attain to, but they to whom it is given and granted by special privilege from the Lord, and that it is a special honor vouchsafed to some, to suffer for the truth of God, and thou art to discern that honor and to see it shining through the thick cloud of their sufferings, and thou art to honor, and to esteem them the more, whom the Lord hath so honored, otherwise thou lookest not on them with a right eye, and thy heart is not right within thee.
Observe further in that the Apostle calls Aristarchus his prison fellow we may easily, and we must needs conceive, that the Apostle had a companion, and fellow, one that did partake with him in his suffering, and did suffer the same things with him, and hence we may raise this point of doctrine.
[Doct. 3] That the same afflictions befall diverse of the children of God, that which one of God's children suffers, another, yea it may be many others suffer the like, the cup of affliction in any kind, is not tempered, and appropriated to one child of God alone, but it is made ready for many of them, as the father himself shall judge fit, and many of God's children drink of the same cup of affliction, no child of God is singular in his suffering, but he may find out a fellow sufferer, if he look abroad into the world, and into the state of God's children in former times.
Gen. 26.1. The text saith there was a famine in the land besides the first famine that was in the days of Abraham, plainly showing, that the Lord tried Isaac with the same affliction of famine, that he had tried Abraham his father withal. Heb. 11.36. The holy Ghost saith others have been tried by mockings, and scourgings, yea moreover by bonds & imprisonments, giving us to understand, that howsoever the Saints suffered someone kind of affliction, and some another, yet no kind of affliction was laid on any one alone, but others were fellow sufferers with him, and endured the like, we see it then a clear point.
[Use.] That no trial or affliction befalls one child of God alone, but others also with him, he hath fellow sufferers.
And this (for the use) may serve as a ground of great comfort to a child of God in time of some grievous affliction, as the common saying is, it is a comfort to such as be in misery to have a companion in their suffering.
And (indeed) there is matter of comfort to a child of God in time of his affliction in this, that no other burden is laid on him then was before, or (happily) now is borne by other of God's children, and that he may (if he will) find out a fellow-sufferer one that is like to himself in suffering, in time of great affliction, Satan will be busy with a weak Christian, and go about to persuade him, and to fasten it upon him, that never any but he took up that cross, or at least, was afflicted as he is, and sometimes he doth work that persuasion into the hearts of some that are weak, and they stick not to utter it, and to cry out, as the Church did, Lamen. 1.12. was there ever any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce wrath: Oh never man nor woman suffered as I suffer, never any felt and endured that which I feel, and endure. Thou art deceived whosoever thou art, this is but out of thy weakness, it is not so, if thou be a child of God know it for a certain truth, what thou doest abide, others of God's children in like sort have abiden, and thy suffering, and measure of affliction, is no more a token of God's displeasure to thee then this was to them, but both to thee, and them it is his messenger in love, for the exercise of thy faith, the trial of thy patience, or some other good end, the Apostle Peter speaks plain to this purpose 1. Pet. 5.9. Resist the (devil) steadfast in the faith, knowing that the same afflictions are accomplished in your brethren, which are in the world. If then Satan be busy with thee in time of thy affliction, and tell thee thou art an odd person, and thou differest from all God's children in thy suffering, and that the Lord never dealt so with any of his children, tell him he is a liar as he hath been. The Apostle whom thou oughtest to believe hath taught thee another lesson, that the same afflictions are accomplished in thy brethren, which are in thee, although thou know them not, and therefore thou art no odd person, thou differest not from all God's children in thy suffering, ever remember it in time of thy grievous affliction, that no other trial, or affliction, is upon thee, then hath been, or now is endured by other of God's children, and thou art no otherwise chastised then with that rod that hath been laid on their backs, whose salvation is sure, and thou shalt find it will be a notable comfort to thee.
We are further to observe that the Apostle describing Marcus, and commending him to the Colossians, he sets him out by his kindred, that he was Barnabas sisters son, that he was kinsman to Barnabas, that worthy servant of the Lord, and in that respect to be esteemed, hence we may easily gather thus much.
[Doct. 4] That it is no small honor to be kinsman to one that is a worthy servant of God, it is a matter of dignity to be allied and to be of the kindred of such as are godly and excellent instruments of gods glory.
And hence it is that the Apostle not only here, but elsewhere remembers this title of honor, as Rom. 16.7. Andronicus nnd Iunia my Cosins, verse, 11. Herodian my kinsman verse 21. Lucius, and Jason, and Sosipater my Kinsmen whereby the holy ghost would teach us to esteem it as an excellent honor to be of the kindred to a godly man, see then by this briefly, the great force of true piety and the account it is of with the Lord, it is sufficient not only to get honor to those that have it with all that are able to judge aright, but also to all their kindred, and such as be [Use. 1] of the kindred to good and godly men, may rejoice in this, and after an holy manner even boast in it, that they have worthy servants of God to their kinsmen, and much more to their parents, that they are the children of godly parents, yet so as that by their example they be stirred up to the like godliness, else that honor will turn into their shame, both before God, and men, for as Solomon saith of age Prouerb. 16.31. Age is a crown of glory when it is found in the way of righteousness.
So to be kinsman to some worthy servant of God, or descended of godly Parents, is a crown of glory, if it be set on the head of one that is godly & religious himself, else it is rather a dishonor unto him, and without God's mercy, it shall increase his condemnation.
Again, is it an honor to be of the kindred to holy men [Use. 2] and worthy servants of God? then much greater honor is it to be brother to the son of God himself, the Lord Jesus & the adopted son or daughter of God the father, in him, that is the highest degree of honor that can be vouchsafed to any; worldly men esteem it great honor to be of the kindred of noblemen, and great men in the world, but alas, it is but a shadow, or rather not so much as a shadow, compared to the true honor of the least of God's Saints, to be brethren to Christ, and the adopted sons and daughters of God, and therefore let thy heart be affected with that honor, and be thou even ambitious, in seeking after that above all things in the world.
The Apostle further affirms that touching Marcus, the Colossians had received commandments, that if he came unto them, they should receive him, they had been written unto concerning him, they had received letters (no doubt of commendation touching him, and letters giving order and charge to them, and commanding them in the Lord, as the Apostle saith Philem. 8. verse, though I be very bold in Christ, to command thee that which is convenient, so they had received letters (it may be) from the Apostle, by virtue of his Apostleshippe, commanding them, if Marcus, now a true and faithful servant of Christ came unto them, they should give him kind and respective entertainment: See then in the Apostle an excellent example of Christian behavior, toward such as having formerly offended, are now truly humbled for their offense, and show forth evident signs of their repentance for the same. Though John Mark had made defection not from Christ and Christian faith, but from the labor and work of it, from going with Paul and Barnabas to the work of the Lord, and therefore grievously offended, yet now having repented himself of his sin, and testified his repentance by his sincere care to promote the Gospel of Christ, the Apostle did put clean out of his mind, his former offense, and esteemed him as a true and faithful servant of Christ, and did commend him to the Church by his letters, he writ letters of commendation on his behalf, yea (as it may seem) he used his Apostolical power, in charging them to whom he writ, that if John Mark came unto them, they should receive him, we see then no former offenses should be remembered after the heart is truly touched for them, and repentance made known by infallible tokens, this point we lately stood on.
I will now only add thus much.
[Doct. 5] That no former offense to us in particular should be thought upon, after the party offending, hath been humbled, and hath made known his repentance, and we are mutually reconciled, after mutual reconciliation between parties that have been at difference, all former offenses ought to be clean forgotten, as though they had never been, yea, there ought to be a commending of good things in the party that hath offended us, and a doing good to him, as occasion is offered.
And therefore do not thou say as commonly men use to say, I will forgive him, and I will be friends with him, but I will neither meddle nor make with him, I will neither buy nor sell with him, I will have nothing to do with him, [Use.] it shall be between us as it was betwixt the Jews and Samaritans John. 4.9. if it be so, there is no sound reconciliation; Upon sound and true reconciliation, there must follow a speaking, and a writing for the good of the party that hath offended us, yea, a doing good to him, as occasion shall be offered, if that follow not, certainly, there is no sound reconciliation, no reconciliation pleasing to God, and comfortable to thine own soul.
Now further in that the Apostle saith, that touching John Mark, the Colossians had received commandments, or letters of commendation, and had been written unto in his behalf: we may see.
That letters commendatory may lawfully be given unto [Doct. 6] men, certificates and testimonies in writing, touching the virtue, and good life, and conversation of men, for their better entertainment in strange places may lawfully be granted.
We find that the Apostle thus yielded commendations to Phoebe in his epistle Rom. 16.1. I commend unto you Phoebe our sister, an it was an ancient custom in the primitive Church, to give to some both professors and Preachers of the Gospel, letters of commendation, as we may gather, 1. Cor. 16.3. 2. Cor. 3.1. which (indeed) the Apostle there saith, he needed not to, or from the Corinthians, because their conversion was his letter of commendation, need we (saith he) as some other, Epistles of recommendation, unto you or letters of recommendation from you, verse 2. ye are our Epistle written in our hearts, which is understood and read of all, yet thereby he shows it was the manner of the Church, to give letters of recommendation to some in those times: and so it is still lawful for the Church, and Governors of it, to give and grant letters of recommendation to some in these days, if so be they be careful to certify nothing but the truth, & to commend none but such as are worthy to be commended, it is a gross abuse that hath crept into the Church, that many rouers and wanderers, who have been spewed out of some place for some enormious sin, they come to other places where they are not known, bringing with them, letters of large commendation, they bring many goodly virtues written down in their papers, when notwithstanding a man may see many foul vices abounding in their lives.
[Use.] It is a foul abuse to grant letters of commendation to such, it doth much hurt in the Church, especially if the persons so commended be in the ministry, then they 〈…〉 given him for the notable uprightness, and just dealing used by him.
It may be will some say, [Object.] the Greek word hath no such signification.
〈…〉 indeed▪ [Answ.] but we must know that the 〈…〉 name under heaven, whereby we must be saved.
[Use.] And therefore now the name (Jesus) may not be given to any child, at his baptism: and indeed, it is a presumptuous, and bold part, of that pestilent brood of the Jesuits, to take to themselves, the name and title of Jesuits: that being a name, and title derived from the name (Jesus) the proper name of our Lord Christ, which ought not so much as by derivation, to be put upon any creature whatsoever. Happilie they will say, that we take to our selves, the name of Christians, which is a name derived from Christ, and why then may not they take the name (Jesuit) derived from the name Jesus.
[Answ.] We have express warrant for the one, in the word of God: but not for the other. Act. 11.26. we find the name (Christian) was given to the disciples at Antioch: not by the device of man, but by divine oracle, as the word there used signifieth, but we find no warrant for the name, Jesuit, in the book of God, and certainly, it is a monstrous boldness and presumption, to arrogate and assume that name, that being derived from the most high and glorious name (Jesus) a name above every name, Phil. 2.9.
But to make some use of this to our selves: howsoever we may not now give the name JESUS to any child at his baptism, yet as that name being a name of special signification, was given to some in time of the Old Testament: so now may we give names to our children, that signify and put us in mind of good things: we may give names to preserve the memory of something, to preserve the name and memory of parents, or kindred: especially if they have been godly, and religious: or to revive the remembrance of the life and profession of good men, by renewing their names.
And we must know that though our names, that have been given us at our baptism, be not of some special signification, yet they should put us in mind of our new birth: they were given at the sacrament of regeneration, and new birth, and whensoever they are recited, they should put us in mind of that, and of that vow and promise we made to God at our baptism, when thy name was imposed on thee, and registered in the roll of Christians, thou didst promise in the sight of God, of his Angels, and of his people, to forsake the devil and all his works: and whensoever thy name is repeated, thou shouldst call to mind that vow, and endeavor to perform it: and if thou do not, surely, thy very name shall one day be a witness against thee, and increase thy judgment.
Now further in that this Jesus was surnamed (Iustus) or Just: in that he had gotten such an honorable title among the Romans, as to be called Iustus, and thorough his notable upright and just dealing amongst them, it teacheth us thus much.
That the Lord vouchsafeth titles of honor even in this [Doct. 2] world to his children, such as are true believers, and by their holy and righteous conversation, seek glory and honor: the Lord doth crown them with honor, they have many times excellent epithites, and titles of true honor given them, even in this world. We may see it, not only in this man, but in other examples also: we find that Abraham is called (faithful Abraham) he hath that honorable title vouchsafed him by the Apostle, Galat: 3.9. and he is known by it to all nations. Thus Noah was called a Preacher of righteousness, 2. Pet: 2.5. and Lot (just Lot) the same chapter and 7. verse: and thus the children of God are usually commended for some excellent virtue in them: yea certainly, by what gift, grace, or virtue soever the children of God and true believers, do most of all glorify God, in the same doth the Lord commonly vouchsafe them honor, and cause them to be reverenced, and magnified, even in this world. Thus Joseph for his wisdom, by which he much glorified god, was had in honor with Pharaoh, and the profane Egyptians, Gen. 41.38.39. Can we find such a one as this is, a man in whom the spirit of God is. And Pharaoh said unto Joseph, Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou art. Thus Phinehas for his zeal in executing gods judgments; was renowned from generation to generation, Psal. 106.31. And on the contrary, wherein wicked men most of all dishonor God, therein commonly the Lord doth cause them to be branded with a note of infamy, even in this world, as Jeroboam hath often that black mark set upon him, Jeroboam the son of Nebat that made Israel to sin, it became as a surname to him. And Judas is often branded with that foul blemish of treason, Judas the traitor, or Judas Iscariot, that betrayed Christ, and the reason and ground of this is.
[Reason 1] First, that speech of the Lord to old Eli, 1 Sam: 2.30. saith the Lord to him, they that honor me I will honor, and they that despise me shall be lightly esteemed. The Lord will certainly honor them that honor him, and he will bring shame and disgrace on them that dishonor him.
[Reason 2] Again, glory is an inseparable companion of goodness: and shame of sin, and therefore he that hath the one of them, cannot be without the other.
[Use.] Now then dost thou thirst after titles of honor? dost thou desire to have honor and estimation even in this present world? no doubt thou dost, for (indeed) a good name and good estimation in this world, is much to be desired, Prov: 22.1. it is to be chosen above great riches, and above gold; why then seek it not in fleshly courses, but in the love of God, and of his word, in the love of his truth, and in approving thyself both to god and man, in well-doing, that is the way to get the title of honor.
[Object.] It will be said that is the only way to get scorn, and contempt in the world, do you not see that those who make conscience of sin, and have care to please god, and to approve their hearts and lives, to god and man, in well-doing, they are counted as the basest, and as the offscowring of all things; they are pointed at with the finger, nick-named, and many ways abused.
It is true (indeed,) but we must know, [Answ.] that it is not a good name and true honor, that is given by all men, or upon all occasions, but then one • y, when it is given for just cause, and by such as are of sound judgment, and have their eyes opened by the spirit of god, to see and discern, who are worthy to be honored. The wicked in the Scripture, are called fools: now who will care what a fool or mad man saith of him? but let us seek to approve our selves to the Lord in well-doing, and the Lord will crown us with honor and estimation amongst all good men, and that is (indeed) a good name, and true honor: yea if thou in uprightness of thine heart, labor to approve thyself to God and man, in well-doing, assuredly however in this wicked world, thou be little accounted of, (if it did not so account of thee it were not like to it self) yet thou shalt be honored in the hearts of all God's children: yea sometimes thou shalt be honored in the conscience of some, whose tongues do smite thee: and therefore if thou be one that dost strive to keep faith and good conscience, and to approve thyself in well doing to god and man, be stirred up and encouraged to do it more, undoubtedly the Lord will cause thy righteousness to shine as the light, Psal 37.6. it shall be as clear as the light, to the eyes of all that look on thee, and shall shine brighter and brighter: thou shalt have increase of honor, • n this present world, and thou shalt find, through God's mercy everlasting honor, and an eternal weight of glory bestowed upon thee in the life to come.
The Apostle having thus commended and set forth these three, Aristarcus, Marcus, and Jesus, by things proper to them, severally: he comes to commend and set them forth by things common to all three, jointly together: as first,
That they were of the circumcision, (that is) of the race of the Jews, naturally descended of the Jews: for so are the Jews, many times, expressed in the New Testament, under that name or title, Circumcision. Rom: 3.30. it is one God who shall justify circumcision of faith, (that is) the Jews, as appears verse: before; so Titus 1.10. There are many (saith the Apostle) disobedient, and vain talkers, and deceivers of minds, chiefly • hey of the circumcision, (that is) the Jews.
Now in that the Apostle commended these three, Aristarcus, Marcus, and Jesus, being now converted to the faith, & being now believing Christians, that they were of the linage and race of the Jews, we are given to understand thus much.
[Doct. 3] That it is so far from being any disparagement or disgrace to true believers, to be descended of the race of the Jews, as that (indeed) it is a matter of dignity and honor to them: true believing Jews may truly challenge it as a matter of honor to them, that they descended of such ancestors, that they are come of them, who were a people, with whom the Lord made a special covenant.
For howsoever the body of that people generally, fell away by their unbelief: yet that lets not, but that the remnant of them which believe, have some kind of privilege above other people. The Apostle demanding, Rom: 3.1. What is then the preferment of the Jew? or what is the profit of circumcision? he answers himself in the second verse: much every manner of way, for chiefly because unto them were committed the Oracles of God: for what (saith he) though some did not believe, shall their unbelief make the faith of God without effect? God forbid. The believing gentiles are become sons of God together with the believing Jews: yet so as the Jews, are (as it were) the first borne, and the elder brother of the two: the gentiles are not true branches of the Lord's olive, but such as of wild olive branches are naturalized: whereas the Jews were natural branches: and to the Jews was the gospel first preached by the commandment of Christ, Matth: 10 6. and from them it proceeded to the gentiles: and the Apostle reckons up many privileges of the Jews, Ro: 9.4. that to them pertains the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises. therefore (doubtless) it is a matter of honor to true believing Jews, that they are descended of such progenitors: and this must first teach us.
Not to hate the Jews (as many do) because they are [Use. 1] Jews, but to hate their obstinacy, in rejecting Christ, and Christian faith: but if they be true believers, then to love them the more, because they are Jews: and seeing the Lord made such a special covenant with that people, and vouchsafed them such excellent perogatives, and that they are descended of the holy Patriarchs according to the flesh: in that respect, we are to love them, though they be yet uncalled, and to wish them well, and to pray for their calling, and for their conversion.
Again, it is a matter of honor to the true believing [Use. 2] Jew, to the Christian Jew, that he is descended of such progenitors to whom many excellent perogatives did belong.
We may see then, that descent from excellent and worthy ancestors, and from such as have many privileges joined with true faith, is (indeed) a matter of honor and dignity; bare descent from such ancestors is no matter of honor at all, unless it be joined with true faith, but concurring, and meeting together with true faith in Christ, it is a matter of great honor, yea certainly, in whom there is true faith in Christ, though the person believing be not of the Jews (which is our case) yet to him (as one saith well) all the nobility of Christ his ancestors according to the flesh, is communicated, to one that believes in Christ, be he Jew, or Gentile, even the Fathers and ancestors of Christ, according to the flesh, are made his ancestors, and he is honorable in them.
Abraham is his father, as the Apostle saith plainly, Gal. 3.7. They which are of faith, the same are the children of Abraham, but one that believes not in Christ, though he be a Jew by natural birth, yet he is not to be esteemed as a true child of Abraham, as the Apostle likewise saith, Rom. 9.6. All are not Israel, which are of Israel; and it is no matter of honor to such an one to be descended of the Jews according to the flesh, and so in like case, admit it to be true that our adversaries, the Papists say, that their Pope, and their Bishops are successors of Peter, and of the Apostles, yet that personal sucession is nothing worth, that is no matter of honor, except they can show some good evidence that they likewise succeed them in the true faith of Christ, which they are never able to do; indeed, personal succession is of some worth, and to be esteemed of, and we reverently esteem of it, if so be true faith in Christ concur and meet with it, but to use the bare plea of antiquity, and of personal succession, without the truth of faith, is but a vain brag, and an empty title without honor.
Come we to the second thing common to these three men, Aristarcus, Marcus, and Jesus, whereby the Apostle commends them to the Colossians that these only were his work-fellows unto the kingdom of God; that word of restraint (only) is to be understood with limitation to the Jews, as if the Apostle had said these only of the Jews, or these only among them of the circumcision, are my workefellowes (that is) join not only their hearts, but their hands, even all their force and abilities, with me to the furtherance of God's kingdom, and do (indeed) with me, further, and help forward the kingdom of God, the Apostle speaks in the time present they are my work-fellows, (unto the kingdom of God)
The Kingdom of God in Scripture, hath many acceptions, I forbear to speak of them, here it signifies the Gospel, or the whole word of God, the doctrine of the Prophets, and Apostles, and especially, the doctrine of the Gospel.
And that it may thus be expounded, we have warrant for it, Act. 28.23, Where it is said, that Paul expounded to them that came unto him, and testified the kingdom of God; then presently is added, by way of exposition, and preached unto them concerning Jesus, taught them the doctrine of the Gospel. And again, verse 31. Preaching the kingdom of God, and then follows, and teaching those things which concern the Lord Jesus Christ.
Whence it is clear, that the Kingdom of God is sometimes put for doctrine of the Gospel, for (indeed) the doctrine of the Gospel is the Scepter of God's kingdom, and the special means whereby he reigneth among us, in which respect the Gospel is called the Gospel of the kingdom, and the rod of his mouth, and the breath of his lips to slay the wicked, and the arm of the Lord.
Thus then we are to conceive these words, (these only are my work-fellows unto the kingdom of God▪) as if the Apostle had said.
Now, first in that the Apostle thus commended these three men, Aristarcus, Mark, and Jesus, that they were his work-fellows to the kingdom of God, in that he gave them this commendation, that they joined hearts and hands together with him, in furthering and advancing the kingdom of God, in helping forward, and promoting the doctrine of the Gospel.
[Doct. 4] We may easily gather thus much in general.
That it is an excellent and commendable thing, when men join together in the work of the Lord, when men join their hearts, and hands, even all their force, and abilities together, in advancing the kingdom of God, in helping forward, and promoting the doctrine of the Gospel, it is a matter most excellent and commendable.
For why? We know that a combination, and association, and joining together of men, in any good work, is an excellent thing, deserving commendation, and the better the work is the greater commendation is it for men to join their hearts and hands together in the furthering of it.
[Reason.] Now the advancing of God's kingdom, and promoting the doctrine of the Gospel, is a most excellent work, for that being advanced, God is most glorified, and his name every way most of all sanctified; therefore it must needs be a most excellent thing, when men join together in helping forward, and furthering the doctrine of the Gospel; and specially when master-workmen, ministers of the Gospel, join hearts and hands in that business: when they (as the Apostle saith) Gal. 2.9.) Give the right hand of fellowship one to another, and join together as one man in advancing God's kingdom, when they join their studies, their labors, their learning, their utterance, their teaching, their writing, and all their abilities to the furtherance of the Gospel.
[Use 1] That is an excellent thing indeed, and that is a special thing that we are to pray for, yea that is a special thing we do pray for, if we pray aright when we use that petition, Let thy kingdom come. We are to pray to the Lord that the differences amongst the Ministers of the Gospel may be compounded, and that they may join hearts and hands and all their forces together, for the advancement of God's kingdom, and for the beating down of the kingdom of sin, Satan, and Antichrist, that they may join together as one man against the enemy of our salvation, and against all the adversaries of our comfort.
Again, is it an excellent thing when men join hearts [Use 2] and hands together, for the advancement of God's kingdom, and furtherance of the Gospel? Surely then, we must needs conceive on the contrary, that it is a vile and discommendable thing for men, to join hearts and hands together, to hinder the doctrine of the Gospel, that is a fearful high degree of sin, that is to be work-fellows, not to the kingdom of God, but to the Kingdom of the Devil: Dost thou join hands with othets, to hinder the doctrine of the Gospel? Dost thou together with others oppose the spreading of the Gospel, and course of good things? A thing too common in the world, if the grace of the Gospel do but peer out, & begin to appear in any, presently men band themselves against it, they discountenance it, and they join all their force and strength against it? dost thou, I say, join hand with such persons? Surely then, thou makest thyself guilty of a fearful and high degree of sin, and thou prouokest the Lord to heavy wrath against thee: consider that place 1 Thess. 2.16. The Apostle there saith that the Jews in hindering the course and spreading of the Gospel to the Gentiles, filled up the measure of their sin, and it was a token that the wrath of God was come on them to the utmost; wouldest not thou then fill up the measure of thy sin, and make it even ripe and ready for judgment? Wouldest thou not seal it up to the terror of thine own soul, that God's wrath is already ceased upon thee, and that the Lord already sits in judgment on thee? then be not thou a work-fellow with those that openly hinder the course of the Gospel, and do not thou join hands with them that oppose the grace of the Gospel, and good things, take thou heed of so foul a sin.
Now more specially in the next place we are to mark, that the Apostle calls not these men his fellow-wellwishers, or such as had only as good a will to the furtherance of the Gospel, as himself, but he calls them his fellow-workers, he saith, they were such as did something together with him, to the advancement of God's kingdom, and to the furtherance of the Gospel.
Hence we may gather this conclusion.
[Doct. 5] That it is not enough for us to wish well together with others, to the kingdom of God, but we must do something together with them that labor that way, we must put our helping hands to that work, we must join hands with them th • tendeuour and labor to advance the kingdom of God, yea though we be but private persons, yet must we do something together with the Minister, that may serve to help forward the kingdom of God, and may further the Gospel.
This we find that Aquila and Priscilla being tent-makers, and one of them a woman, yet were they the Apostles fe • low-workers, so he calls them, Rom, 16.3. The original word is the same that is here used, they labored together with the Apostle: so again, verse 9. of that Chapter, he calls Urbanus his fellow-helper in Christ, and thus Marcus, Aristarcus, Demas, and Luke, his fellow-helpers, Philem: Epist. verse. 24.
[Use.] To make use of this; A man may hear sometimes many amongst us, wishing that things were well, and saying, oh that men would yield to the Doctrine of the Gospel, and to the things they are taught in the public ministry of the word, then it were an happy thing, then all would be well, but alas, few there be that help forward anything at all that way, few there be that join hands with the Minister, to help forward the kingdom of God.
And it may be, some think it is a matter not belonging to them, to help forward the Doctrine of the Gospel, but that it pertains only to the Minister: indeed principally it belong to him, but thou must know, it belongs to thee also, being a private person in thy place and calling, thou must within the compass of thy calling, be a fellow-worker with the Minister to the advancement of God's kingdom, and promoting of the Doctrine of the Gospel.
Alas, how shall I that am a poor man be a fellow-worker with the Minister, and help forward, [Object.] and promote the doctrine of the Gospel?
Thou mayest be so many ways, by instruction, [Answ.] by counsel, by admonition, by consolation, by good example, and the like; but especially by these two things.
1 First, by remembering the doctrine delivered by the Minister, and conferring upon that, and even whetting that upon thy children, servants, friends, or neighbors, as the Lord commanded his people, Deut. 6.7. And thou shalt rehearse (the word signifies to sharpen) them continually unto thy children, and thou shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up.
2 Secondly, by earnest and hearty prayer to God for a free passage of the Gospel, 2. Thess. 3.1. Pray (saith the Apostle) that the word of the Lord may have free passage, and be glorified even as it is with you.
These two ways, thou art especially to join hands with the Minister, and become a fellow worker with him, in the advancement of God's kingdom, and to further the advancement of the Gospel.
And to stir thee up to this duty, consider only these two things.
1 First, where there is conscience of this duty, experience show i, there is much profit by the public ministry of the word, and where this is neglected, there is little or no good done by the most faithful, and powerful ministry of the word, the Minister may spend his heart out of his body, and do little good, if he have no work-fellows to help forward the doctrine of the Gospel.
2 Again, consider that thou prayest to the Lord that his kingdom may be advanced; thou sayest, Let thy kingdom come, and yet hast thou no care to help forward God's kingdom? What is this but to mock God, who cannot be mocked, and to deceive thine own soul? Thou doest by that prayer of thine (thou not caring to help forward God's kingdom) provoke the Lord to wrath against thee, and of thine own lips he will one day judge thee
If thou then desire that the ministry and preaching of the word of God should be much profitable to thy children, thy servants, and others; yea, if thou wouldest not provoke the Lord to punish thee, as a mocker of his majesty, and of thine own mouth to judge and condemn thee. Then be thou stirred up to carry in thee a conscience of this duty, be thou a fellow-worker with the Minister to the kingdom of GOD; join hands with him, to help forward the doctrine of the Gospel, by counsel, by admonition, by consolation, by good example, and the like, but especially, by whetting the doctrine delivered by him in the public ministry of the word, up- thy children, thy servants, and others, and by earnest and hearty prayer for a blessing upon the preaching of the Gospel, and thou shalt find much comfort in so doing.
Further observe we (in a word) the Apostle saith, these only among the Jews, were his work-fellows to the kingdom of God.
Where then was Peter, it is like he was not at Rome when the Apostle writ this Epistle, whether he was there at all, or no, I will not dispute, but it cannot be that he sat there as Bishop 25. years, as the Papists hold, as an Article of cheir Creed, either he was not at Rome when this Epistle was written, or else he carried himself little better, then when he denied his Master.
One thing yet remains to be considered of us, namely, the form, and manner of speech here used by the Apostle, (The kingdom of God) he puts down the kingdom of God, for the doctrine of the word and Gospel.
The point hence offered is this.
That the doctrine of the word, and especially the doctrine [Doct. 6] of the Gospel, is the kingdom of God, the doctrine of the word and Gospel, is that whereby God doth in special manner rule and reign amongst us, and over us, (I say in special manner) for by his universal government and providence, he rules over all things, both in heaven and earth, yea over the Devils and damned in hell, as the Psalmist saith, Psal. 29.10. the Lord remains a king forever, but in special manner doth the Lord rule and reign, by the doctrine of his word and Gospel, by that doth he exercise his kingly power and authority over his Church and children.
And hence is the doctrine of the Gospel called the power of God, 1. Cor. 1.18. and verse 24. the power of God, and the wisdom of God, yea, hence it was that our Savior said, John 5.25. that the hour should come, and then was, that the dead should hear the voice of the son of God, and should live. The Lord doth rule and work so powerfully by the doctrine of his word and gospel, as that thereby he quickeneth, and giveth life to the dead, even to such as are dead in their sins, and makes them live a new spiritual life, and yield obedience and subjection to him, and therefore by that doth he rule and reign amongst us, and over us, in special manner, and the reason of this is this.
The word and gospel, is one of the laws of God's kingdom of grace, and hence is the word, the doctrine of the gospel, called the word of the kingdom, Mat. 13.19. and the law of faith, Rom. 3.27. where is then the rejoicing (saith the Apostle) it is excluded, by what law? of works? nay, but by the law of faith, by the doctrine of the gospel.
Now as an earthly King doth rule and reign over his subjects, and keeps them in awe and order, in special manner by the laws of his Kingdom, so doth the Lord by his word and Gospel, and of the Laws of his Kingdom of grace, and therefore by that doth he in special manner rule and reign amongst us, and exercise his kingly power over his Church and children, hence then it must needs follow, that the more or less the doctrine of the word and Gospel, [Use.] prevaileth with us, the more or less the Lord reigneth amongst us, and over us, by the doctrine of his word and Gospel, the more or less are we subject to the special government of the Lord, if the doctrine of the word and Gospel be powerful and effectual amongst us, then doth the Lord rule and reign amongst us, in special manner, as our King and Governor, if that be powerless and fruitless, and if that have no power nor fruit amongst us, surely then the Lord reigns not amongst us in special manner, the Lord is then in no other sort our King and Governor, but as he is King over the reprobates, yea, over the Devils, and damned in hell, even by his general providence, yea, let everyone in particular examine himself touching this point, doth the Lord rule and reign over thee, and in thee by the doctrine of his word and Gospel? then is he thy King and Governor, in special manner, if he do not so reign and rule over thee, and in thee, certainly thou art not under his special regiment and government, and thou must know it is not enough for thee, only to have understanding of the letter of the word and gospel, but thou must know and feel the power of it.
The doctrine of the word and gospel is the kingdom of God, it is in it self the arm of the Lord, and his ruling power, and it must be so to thee, else thou art not under his special government, thou must feel the doctrine of the word and gospel, teaching thee to humble thyself in due consideration of thy miserable state wherein thou art by nature, and to deny thyself in a true acknowledgment of thine own corruption, and to lay fast hold upon Christ, who is the light of thy salvation, yea, thou must find the doctrine of the gospel, teaching thee (as the Apostle saith) Tit. 2.12. to deny ungodliness, and worldly lusts, to live soberly, and righteously and godly, in this present world, yea, the power of the gospel must be seen in thy attire, that thou goest comely, not vainly and garishly; in thy speech, that it be gracious, not idle, wanton or blasphemous, in thy whole carriage, and in all the actions of thy life.
If the doctrine of the word and gospel be not thus powerful over thee, and in thee, assuredly, the Lord is not thy King, and governor in special manner, think on it and hereby examine thyself, and if thou find that thou art not under the special government of the Lord, thy case is fearful, hasten out of it, as soon as possibly thou canst, thou art in a miserable state, and condition, thy case is worse then the case of other creatures in the world, that are subject to the general government and providence of God, for thou art subject to the power of the Devil, thou art his slave, and the Devil holdeth up his scepter in thee he is thy Lord, and King, therefore Paul said Act. 26.18. that he was sent to the Gentiles to turn them by the preaching of the Gospel, from the power of Satan to God, ignorant people and profane persons cannot abide to hear of this, that the Devil should rule in them, and that he should be their Lord and King, they spit at the meaning of the Devil, and they say fie on him, and they defy the Devil with all their heart, but alas, so long as they live in their ignorance, and profaneness, they are under his power, so long as thou livest in thy pride, thy covetousness, thy usury, thy maliciousness, thy drunkenness, thy whoredom, thy swearing, or any other pleasing sin, thou art from under the special government of the Lord, and the Devil is thy Lord, and King, for there be but two regiments and kingdoms in this world, the kingdom of Christ and the kingdom of Satan, and if thou be not in the kingdom of Christ, thou art in Satan's kingdom.
Again consider that condemnation, and everlasting perdition, is the portion of all that have not Christ for their head.
Now Christ is head to none, but such as have their life from him, and none have life from Christ, but they that are ruled and governed by him, and he rules none but by the power of his word: and therefore if thou be not ruled and ordered by the doctrine of the word and Gospel, thou art in a fearful condition, thou hast Satan ruleing over thee, as thy Lord, and King, and thou art liable to everlasting perdition. Consider this, thou that art an ignorant person, thou that art a proud person, a drunkard &c. And findinge thyself in this miserable thralldom, hasten out of it by all possible means, never rest till thou find, that thou art made subject, to the doctrine of the word, and Gospel, and that it is powerful in thee: causing thee to lay aside thy former sin, and turning thee to all holy obedience, then thou mayest be sure that thou art under God's special rule, and government.
[Use. 2] Again, is it so that the Lord doth in special manner rule, and reign over his Church, and children by the doctrine of his word and Gospel. Here is then matter of great comfort for all that cheerfully subject themselves to the doctrine of the word, and Gospel: they are under the special rule and government of the Lord; the Lord is their King, and governor in special manner, and to them as to the true and loyal subjects of his kingdom, are all the benefits of his kingdom belonging, and communicated, even the spiritual, and eternal benifites of Christ, as faith, true conversion, remission of sins, righteousness, the gifts of God's spirit, and continuance of the same, glorification, and life eternal, and they are made partakers of that glory, to be kings, and priests, unto God, Revel. 16. Which is an excellent comfort, and to be thought on, by all that truly submit themselves to the doctrine of the word and gospel. And thus we have handled the second thing, whereby the Apostle commended thse three men, Aristarcus, Marcus, and Jesus, common to them all, that they only were his work-lellowes unto the kingdom of God.
Come we to the third, and last thing, whereby he sets out their commendation joyntlie together, in the last words of this verse: that they were to his comfort, and consolation, (which have been unto my consolation) and this in part is an effect of the former, namely, of their joining hands with him, to the advancement of the Kingdom of God, and to help forward the doctrine of the Gospel, therein they were to the Apostles consolation, the word here rendered consolation, signifies also council and encouragement, and so the meaning is briefly this.
Which have been to my comfort, to my council, and to my encouragement.
Now for matter of doctrine hence offered, first in that the Apostle saith these three men Aristarchus, Marcus, and Jesus, helping forward the kingdom of God and furthering the doctrine of the gospel together with himself, were to his consolation, and did thereby much comfort him, we are given to understand thus much.
That the aduancers of the kingdom of God, and such [Doct. 7] as with others further, and help forward the doctrine of the gospel, they are a consolation to the godly, and especial • y to the ministers of the gospel.
It is a great comfort to the ministers of the Gospel, when they see others join hands with them to the advancement of gods kingdom, and to the furthering of the gospel. For why? If their hearts be rightly affected, and set as they ought to be for the advancement of God's glory, if the first and chief thing they aim at, and seek after, be the kingdom of God, and his righteousness, [Reason.] as it ought to be Math. 6.33. it must needs be that such as together with themselves, do further, and advance the same, are a great consolation to them, and minister sweet comfort to their hearts.
[Use.] Wouldest thou then be a comfort to the minister of the gospel, dost thou desire to cheer up his heart, and to hearten and encourage him? Oh then join hands with him in advancing the kingdom of God, and in helping forward the doctrine of the gospel, it may be thou bearest true love to a faithful minister of the gospel, and thou wouldst be glad to do him any good thou art able, here is the way to do the best good, and to yield him the greatest comfort, join thy hands with him in advancing the kingdom of God, and in furthering the doctrine of the gospel, and that will be an excellent cordial, to the comfort of his heart, thou canst not minister matter of greater joy, and consolation to him, by anything, then by so doing.
Now further in that the Apostle saith these three men, Aristarchus, Marcus, and Jesus, had been to his consolation and encouragement, and been in steed of councellors to him in some things, he being an Apostle, and a man of excellent gifts, and graces, and they no doubt far inferior to him in gifts, and graces, it teacheth us.
[Doct. 8] That even men of great gifts and graces have need sometimes of encouragement, of council and comfort from such as be of meaner gifts and graces then themselves.
And hence it was that our Apostle said, he longed to see the Romans, Rom. 1.12. that he might be comforted together with them, through their mutual faith, both his and theirs, and (indeed) the reason of this is plain, namely this.
The Lord doth not give all gifts to any one man, nor the like measure of the same gift to every man, [Reason] but to someone gift, and to some another, to some a greater, to some a less measure of the same gift, yea the Lord doth sometimes so dispose his gifts, as that a man of meaner place and fewer gifts, hath some singular and special gift, whereby he may help, and do good to others, of higher place, and of greater gifts.
This then must teach us not to despise men of meaner gifts then our selves; [Use.] Do not thou in regard of thine excellent knowledge, wisdom, or any one gift, or grace of God bestowed on thee, lift up thyself above others, and disdain to have familiar conference, and speech with men of meaner gifts then thyself, no, no, do thou stoop down, to confer with them, and to listen to things said by them, and take thou benefit of some gift, (happily) more eminent, and in greater measure in them, then in thyself, though thou excel them in knowledge, yet it may be they go beyond thee in good affections, and thereby they may do thee good, they may be means to stir up thy zeal, to quicken thy love, or the like, yea certainly thou mayest find some good by having speech, and conference with the meanest of God's children.
VER. 12
Epaphras the servant of Christ, which is one of you, saluteth you, and always striveth for you in prayers, that ye may stand perfect and full in all the will of God.
VER. 13
For I bear him record that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis.
The Apostle in this 12. and 13. verses still goes on in the second branch of his conclusion, namely, the declaration of the love of others that were with him towards the Colossians, and here he sets down, the love of Epaphras towards them, manifested, and made known by two things.
That he saluted them, and that he prayed for them, Now these things are not thus naked, and barely propounded, but first the Apostle describes Epaphras, by two qualities or conditions.
First, by his calling, that he was the servant of Christ.
Secondly, by that particular relation that was between him and the Colossians, that he was one of them, Epaphras the servant of Christ which is one of you saluteth you.
And then the Apostle further sets out Epaphras by his praying for the Colossians.
First, by the manner of his praying, that it was with strivings and earnest contention, and that continually, in these words, (and always striveth for you in prayers).
Secondly by the matter of his prayer, what it was he prayed for, on their behalf, namely this, that they might stand perfect, and full in all the will of God.
And then verse 13. the Apostle doth discover the efficient cause of that earnest striving of Epaphras in prayer, for the Colossians, that it proceeded from his zeal for them, which zeal of his is further set out by the measure, that it was great: and by the extent of it, in regard of the persons to whom it reached, that it reached not only to the Colossians, but also to them of Laodicea, and them of Hierapolis: and it is also confirmed by the testimony of the Apostle, I bear him record he hath a great zeal for you, &c. in which testimony is also prevented a secret objection, for happily the Colossians might have said to the Apostle.
Object: How know you that Epaphras striveth in prayer for us, are you privy to his private prayers, for therein especially, if he do remember us, he makes mention of us?
Now this objection the Apostle prevents when he saith, (for I bear him record that he hath a great zeal for you, &c. as if he had said, howsoever I am not privy to his private prayers, yet I dare boldly write, that he striveth for you in prayer, because I am privy to, and a witness of a great zeal that he bears to you, and to them of Laodicea, and them of Hierapolis. And thus we see the general things that are laid down in these two verses.
Come we now to speak of them, as they lie in order, and I will take the words as they are laid down before us.
First therefore of these words, (Epaphras the servant of Christ, which is one of you, saluteth you, and always striveth for you in prayers.)
Epaphras the servant of Christ] That first title, (servant of Christ) is not here to be taken in a general signification, as it is common to all the faithful, who are servants of Christ, 1 Cor. 7.22. but in a special sense, for the minister of Christ: for so the Apostle called Epaphras, cap: 1.7. and therefore this title (servant of Christ) is not here given to him as a quality and condition, common to him with all true believers: but as signifying his particular office and function, that he served Christ in the ministry of the gospel▪ (which is one of you) how these words are to be taken, we shown verse 9. namely thus, who is one of the same City and Church with you▪ (saluteth you) that is, wisheth you health, prosperity, and all true happiness that can be. (And always striveth for you in prayers.) The word striveth is metaphorical borrowed, and taken from such as withstand open violence and hostility: or from such as earnestly strive for masteries or life, against such as seek to take it away: and it is here put, to signify earnestness and fervency of spirit▪ (always) that is, whensoever he doth humble himself in prayer, (which he doth often) he remembers you. Thus then are these words to be conceived, as if the Apostle had said.
Now first in that the Apostle calls Epaphras the servant of Christ, thereby meaning the minister of Christ, or that he served Christ, in the ministry of the gospel, we are taught thus much.
[Doct. 1] That the minister of the gospel is the servant of Christ: yea the minister of the gospel in regard of his function and office, is in special manner the servant of Christ, he is Christ his servant in more particular manner, then men of other callings, it is his profession, and (as it were) his trade, to be the servant of Christ, even to serve the Lord Jesus, in bringing his message, and his embassage to the people of God, that is his place and office.
And the • efore the Apostle saith in plain terms, 2 Cor. 5.20. that the ministers of the gospel are Ambassadors for Christ, and in Christ his stead do entreat God's people to be reconciled unto him, 1 Cor. 4.1. Let a man so think of us as of the ministers of Christ, and disposers of the secrets of God; and hence it is that the Apostle often calls himself and other ministers of the gospel, the servants of Christ: as Rom: 1.1. Paul a servant of Jesus Christ. Philipp. 1.1. Paul and Timothy the servants of Jesus Christ. Titus 1.1. Paul a servant of God, &c. yea the devil himself plainly & f • eely confessed this truth, though not in love to the ministers of the gospel. Act: 16.17. These men are the servants of the most high God, which show unto us the way of salvation.
[Use. 1] Now then this serves to teach ministers of the gospel a special duty; are they in peculiar manner servants of the Lord Jesus Christ, their Lord and master? are they sent out from him on his message and embassage? surely then they must look they deliver nothing but that which is both according to his will, and for his glory: a good servant will do the will of his Master, and what his Master appoints him, and what he requires of him, and will seek his Masters credit in all his courses: and so ought the ministers of the gospel, ever to have an eye to the will of Christ, their Lord and Master, and to seek his glory in all things: those ministers forget their office and calling, that they are the servants of Christ, who deliver their own fancies, and new found devices, or apply their speeches and teaching to the humors of men, and seek to please men. Gal: 1.10 If I should yet please men, I were not the servant of Christ: Ministers that are men-pleasers are not the true servants of Christ.
Again, here is matter of comfort for all true ministers [Use. 2] of the gospel▪ for why? are they in special manner servants of the Lord Jesus, to whom all power is given in heaven and in earth, Matth. 28.18. they may then be bold to deliver the message the Lord hath put into their mouths, they have a Master will make it good, and they may boldly stand in the face of all that oppose them and gain-say it, they have a Master that is able and willing to defend them, and this is an excellent comfort unto them.
Now further, is it so, is a true minister of the gospel in [Use. 3] special manner the servant of Christ? then learn thou so to esteem him, even as the servant and ambassador of the Lord of glory, and take heed thou offer him not the least contempt or wrong, in word or deed, though he be (happily) poor and weak, yet he hath a Master, that is mighty and powerful, and will mightily revenge the wrong done to his servants. Ahab, Jezebel, and Julian found it by woeful experience, and no age or state, can show the contrary, that ever any contemner or abuser of a true minister of God, escaped the visible vengeance of God, and his revenging hand on him, or his; therefore take heed how thou doest wrong, or abuse a minister of the Gospel.
I should now speak of two titles the Apostle here gives to Epaphras, (that he was one of the Colossians) and likewise of his saluting of them, but of those things we spake verse 9.10. and therefore I pass by them, and come to these words (and always striveth for you in prayers.) where first, in that the Apostle saith, that Epaphras did strive in prayers for the Colossians, that whensoever he humbled himself in prayer, he prayed for them with earnest contention of mind, with fervency of spirit, we are plainly taught.
[Doct. 2] That we must pray for others together with our selves, we must be earnest in prayer for others, and pray for them with a fervency of spirit, especially for those with whom we stand in some special relation, and with whom we have near conjunction: for Epaphras was the minister of the Church at Colossae, and he prayed earnestly for the Colossians, as he was their minister, and so must we be earnest in prayer, for those with whom we stand in some special relation, and with whom we have near conjunction: as the Minister for his people, the Magistrate for those that be under his government, the Master of the house for his family, &c.
We have examples of this in other places of Scripture, as that of Samuel, 1 Sam. 12.23. God forbid (saith Samuel) that I should sin against the Lord, and cease praying for you. Samuel accounted it a sin, if he should cease praying for the people. And that of Moses, Psal: 106.23. where it is said, that he stood in the breach, no doubt by earnest intercession and prayer, to turn away the Lord's wrath from the people: and thus (doubtless) did Job sanctify his children, by earnest and hearty prayer for them, Job 1.5. and the reason of this is plain, namely this.
We are to have a lively fellow feeling of the wants and necessities of others, and as the Apostle saith, [Reason] 1 Cor. 12.25. we ought to have the same care one for another, as members of the same body, and especially of the wants and necessities of them, with whom we are more nearly knit and conjoined: and therefore out of that lively feeling of the wants of others, and especially for such as are nearly knit unto us by any special bond, we are to send out earnest and hearty prayers for them, and to call on the Lord even with fervency of spirit, for a supply of their wants. [Use.]
A duty wherein many of us are much defective, many seldom or never pray for others together with themselves with any earnestness and fervency of spirit: it may be thou art sometimes earnest in praying for thyself, necessity, or extremity pressing thee, the hand of God in some heavy affliction driving thee to it: but in praying for others, oh how cold art thou? yea (I fear me) I may justly speak it, many seldom or never use any earnest prayer for their own families, for their own children, and those that belong unto them: happily thou sayest, God bless my children, and God make them his faithful servants, (which I speak not against) but when didst thou strive in prayer for them? when didst thou pour out thine heart, as David said he did, Psal. 42.4. in the behalf of thy children, thy servants, or for the wife of thy bosom? I appeal to the hearts and consciences of many, they can tell them, they have seldom or never done it: well remember, this is thy duty thus to pray for others, together with thyself, and that with earnestness of spirit, and especially for those, to whom thou owest special duty, for thy wife, thy children, thy servants: and to that end, consider their special wants and necessities, and if thou neglect this duty, it is a plain evidence thou hast not such a feeling of other men's wants and necessities, as thou oughtest to have, and it is an argument thou art not a lively member of the same body with them, whereof Christ is the head, and if thou pray not earnestly for thy wife, children, and servants, and out of a feeling of their wants, thou hast not that love, and that care of them, that ought to be in thee, and without repentance thou shalt one day answer for it; yea many times it comes to pass, that a man that makes no conscience of this duty, even to be earnest with the Lord in prayer for supply of such grace, as is wanting in his wife, children, and servants, he finds the punishing hand of God upon him in his wife, children, or servants: the Lord doth punish him with an unruly wife, with graceless children, and with lewd servants; therefore learn then to make conscience of this duty.
Now further in that the Apostle sets down Epaphras his manner of praying for the Colossians under that metaphorical word (striveth) a word borrowed and taken from such as withstand violence and hostility, or such as strive for masteries, we are given to understand.
[Doct. 3] That it is no easy thing to pray well, to pray to God truly and heartily, is no easy matter: true and hearty prayer is ever with striving, and wrestling against opposition, and it is as hard a matter to pray truly and heartily, as it is to with stand a strong armed man, that seeks to take away life from us.
And therefore the Apostle not only here but in other places also, useth this phrase and form of speech; as Ro: 15.30. I beseech you for our Lord Jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers to God for me. and 2 Cor. 1.11. (saith he) that ye labor together in prayer for us, plainly teaching. That true and hearty prayer is with much labor and striving, [Reason.] and the reason of it is this. There be many things that oppose, and stand against making of true and hearty prayer to God, as
First, the malice of Satan, who seeks (if possibly he can) [ 1] to keep us from praying at all, by troubling our minds, and disturbing our hearts, with passions of love, fear, anger, and the like: if he cannot so do, then he labors to make us hasten out of our prayers, and to post them over hastily, or to pray coldly or faintly.
Secondly, our own corruption, the deadness and [ 2] dullness of our own hearts, our want of feeling of our wants, our want of holy desires and the like, they stand up against that holy exercise of prayer: the evil examples of others, who either neglect that duty of prayer, or coldly perform it, only for fashion and custom; these are the things that stand up against us in prayer, and with these are we to strive and wrestle in making true and hearty prayer. And therefore it is no easy matter to pray well, and to offer up prayers to God truly and heartily.
And therefore deceive not thyself, do not thou think [Use 1] as many do, that it is an easy matter to pray well, and to make hearty prayer to God: no, no, learn this lesson, and remember it, that to pray truly and heartily, is a thing that is done with as much pains and labor, as if thou wert to wrestle and struggle with a strong man that seeks thy life: some foolishly think, and they stick not sometimes to speak it, that having lived many years in scraping wealth together, and hunting after riches, when they are old, then they will go to the Church and pray: alas poor souls, how are they blinded, as if it were the easiest matter in the world, to pray well: indeed, to pray formally, and to say prayers, (as some use to speak, that they have said their prayers) and you may believe them, their mouths only have prayed, their hearts prayed not, they prayed not with any due reverence of the great and glorious majesty of God, with any sound feeling of their own wants, or with any holy desire of the things prayed for: and so to pray, is an easy matter indeed: but that is but lip-labor, and (indeed) lost labor, yea hateful and displeasing to God: remember thou, if thou wouldst pray well, and so as the Lord may accept thy prayer, that it must be with much striving, thou must find in thee a striving against the malice of Satan, and against the deadness and dullness of thine own heart, yea there must be an holy violence used in thine heart, when thou prayest, and that is to pray truly and heartily.
Again, is it so, that true and hearty prayer is ever with striving and wrestling against opposition?
[Use 2] Here is then matter of comfort for such as find sometimes a de • dnesse, and dullness creeping upon themselves in the ho • ie exercise of prayer, if so be they do truly strive against these things; some are much cast down, and discouraged, and they think their prayers are not pleasing to God, because they find sometimes in themselves a deadness, and dullness, and many by-though • s, cast into their minds but consider with thyself, dost thou strive against these? Art thou displeased with them? Dost thou sigh and groan under them, and are they so heavy a burden unto thee, as thou canst only stammer out a prayer unto God? Comfort thyself, even that stammering prayer of thine is true, and hearty prayer, and well-pleasing to God, thou h • st an example for thy comfort in this kind, Isai. 38 14. Like a Crane or a Swallow, so did I chatter, I did mourn as a Dove. Hezekiah was so pressed with grief, as that his prayer was only like the chattering of a Crane, he was not able to utter a perfect sentence, yet was his prayer heard of the Lord; so if thou be able only to utter a stamering prayer in regard of thy deadness, and dullness, sometimes creeping upon thee, yet if thou sigh and groan under it, if thou pray against it, and by all good means strive against it, and look for the perfection of thy prayers in Christ; assuredly thy prayers are true and hearty prayers, and well-pleasing in the sight of God, and that is an excellent comfort to be thought on, by all such as find a deadness and dullness sometimes creeping on them in prayer, and are displeased with it, and do truly strive against it.
Before we come to that which followeth, a question is to be answered, namely this. [Quest.]
In that true and hearty prayer is ever with striving against opposition, it may be demanded, whether a man may strive in prayer, that useth a set form of prayer.
To this I answer, that he may, a man that is not able to conceive a form of prayer in words, as some are not, for want of memory, utterance, [Answ.] and other gifts of grace needful to the conceiving of a prayer, such a man helping himself by a set form of prayer, by a prayer composed, and made by others, may use it with striving, for his heart may go with his mouth, and he may be stirred up, and have a feeling of the want of the things that are prayed for: but yet let not any man herein take liberty to himself, at all times to use a set form of prayer, for that cannot at all times express his particular wants, and necessities, and therefore let everyone labor that he may be able to conceive a prayer, and to take to himself words, as it is, Hosea 14.3. And if a man or woman be suddenly pressed by some calamity, or some sin pressing the conscience, and that person is not able to conceive a prayer, then let him, or her, in such a case, rather go to the Lord with sighing, and groaning, with sighs that he cannot express in words, as the Apostle saith, Rom. 8.26. then betake himself to a set form of prayer, which happily makes no mention of that special grace, he stands in need of.
Come we now to the matter of Epaphras his prayer, what it was he prayed for, on the behalf of the Colossians, laid down in these words (That ye may stand perfect and full in all the will of God.)
These words require a little search into them, for the right understanding.
(That ye may stand) The word (stand) as we know, being applied to men, properly signifieth, an action or position of the body of man, opposed to falling, starting aside, shrinking, or backsliding, but in Scripture it is often used in a Metaphoricall and borrowed sense, signifying, continuance, constancy, and perseverance, as in the 1. Cor. 16.13. Stand fast in the faith, &c. the meaning is continue, be constant, and persevere in the faith, shrink not, start not aside, nor slide back from it, and that that is his meaning, it is clear, in that he adds, quit you like men, and be strong, and so it is here to be taken; That ye may stand, (that is) that ye may continue, abide, and persevere, without shrinking, starting aside, or back-sliding, (perfect and full) these words being words of relation (for where there is a perfection, and fullness, it must needs be a perfection and fullness of something) we may gather whereunto they have relation by the words following (in all the will of God) These words considered together with that prayer of the Apostle, cap. 1.9.10. Where he saith, I cease not to pray for you, and to desire, that ye might be fulfilled with knowledge of his will in all wisdom and spiritual understanding. By these two places compared together, we may easily conceive whereunto these words (perfect and full) have relation, namely, to the knowledge, and obedience to the will of God, as if the Apostle had said, perfect and full in knowledge, and obedience to the will of God.
Now severally, that word (perfect) doth not here signify absolutely perfect, in knowledge and obedience to God's will perfect, with a perfection of knowledge and obedience, in measure and degree which cannot be reached in this life, but soundly perfect, with perfection of soundness, and truth opposed to hypocritical holiness, and emptiness, and so the word (perfect) is often used in Scripture, Isai. 38.3. Hezekia said, he had walked before the Lord in truth, and with a perfect heart: he puts these two together, and therefore the Apostle here adds the word (full) giving us to understand, that he meant such a perfection, as is opposed to emptiness, and hollowness. And again, the word (full) is not here to be taken for an absolute fullness of knowledge and obedience, in degree, but for a true, and sound fullness, for so also that word is sometimes, used, as 1 John. 1.4. These things write I unto you that your joy may be full, (that is) that your joy may be true, sound, and sincere, (in all the will of God) by the will of God we are to understand, the will of God revealed, and by (all) is meant, the whole will of GOD revealed.
Thus then briefly are these words to be conceived, as if the Apostle had said.
First, observe we, that Epaphras here praying to God, and that earnestly, for the Colossians, that they might continue and persevere, sound, sincere, and truly full of knowledge and obedience to the will of God. I might hence show that the faithful, and fervent prayers of others are needful even for such as are sound, sincere, and truly full of knowledge, and obedience to God's will, that they may be strengthened, and may stand fast, persevere, and go on in the same, and they are to crave the assistance of other men's prayers to that purpose, but on that I will not stand.
Hence, in that Epaphras prayed that the Colossians might stand perfect and full in all the will of God, implying that they were already sound, and sincere in knowledge and obedience to the will of God, and he prayed for their constancy and continuance in the same. [Doct. 4]
We may easily gather
That constancy and perseverance in sound knowledge, and in true, and sincere obedience to God's will, is the free gift of God, Epaphras prayed for it, that the Lord would give it to the Colossians, it is not only God's free gift to be sound in knowledge, and sincere in obedience, but it is his gift also to stand, continue, and go on in that soundness, and in that sincerity, the Lord gives to know, and to obey his will, and he gives continuance in that knowledge and obedience.
And howsoeur, such as have sound and saving knowledge, and sincere obedience to the will of God, truly wrought in them, shall never wholly fall away from it, for the fea • e of God is put into their hearts, that they shall not part from God, Ierem, 32.40. Yet they stand not by any po • er from themselves, but by the power of God, 1 Pet. 1.5. They are k • pt by the power of God, through faith unto salvation. It is the power of God that upholds them, and it is the Spirit of God that doth still stir and move their minds and wills, being already regenerate, to mind, and to will, that which is truly good, and makes them able to bring forth good actions, which otherwise, they are not able being hindered by the flesh, so long as they are in this life. Hence it was that David after his regeneration, prayed to the Lord to incline his heart unto his Testimonies; and the Church prays for new drawing, Cantic. 1.4. Draw me, we will run after thee: and the Apostle witnessing of the Philippians, Phil. 2.12. That they had always obeyed: yet he adds, Verse 13. That it was God that wrought in them both th • will, and the deed, even of his good pleasure, it was not of themselves that they were able to will or work any [Use. 1] good thing.
And so he plainly teacheth this point.
First, this meets with that opinion of the Papists, who teach that men regenerate are able to do good, and to obey the will of God, and to go on without concurrence of new grace following, which is a mere falsehood, it cannot stand with the truth now delivered.
For if it be the free gift of God, to continue in sound knowledge and sincere obedience, certainly then besides the first grace working regeneration, there must be a subsequent second grace vouchsafed from the Lord, that makes the regenerate do, and work that good, which they are made able to do by grace, it cannot be otherwise.
Again, is it so that to continue and persevere in sound [Use. 2] knowledge and sincere obedience to thee will of God is the free gift of God; Then let those in whom the Lord hath wrought sound saving knowledge, and a measure of sincere obedience to his will, ever acknowledge their own impotency and insufficiency, that though they be truly regenerate, yet they are not, able to do any good thing, but by a continued supply of new grace, and let them ever acknowledge that their standing, and perseverance in sound and sincere obedience to the will of God, is merely from the Lord, and let him have all the glory, and be thou ever watchful in prayer for constancy, and perseverance, because thy standing is by grace, and it is the free gift of God.
Now in the next place in that Epaphras prayed so earnestly, and with such fervency, for no other grace but this, that the Colossians might constantly continue and persevere, and go on in sound and sincere knowledge, and obedience to the will of God, we are plainly taught.
That constancy and perseverance in sound, sincere, entire, [Doct. 5] and full knowledge and obedience to the will of God is an excellent thing, it is a special grace for such as are sound and sincere in knowledge, and obedience to the will of God, to stand fast, to continue, and to go on in the same, without starting aside, or back-sliding.
We find in the Scripture many exhortations, and sentences to this purpose, as that 1. Cor. 16.13. stand fast in the faith, quit you like men, and be strong, and that Revel. 2.10. be thou faithful unto the death and I will give thee the crown of life, and this warning hath our savior given Luk. 9.62. he that putteth his hand to the plough and but looketh back is not apt for the kingdom of God, Paul blamed the Galatians Gal. 3.3. and called them foolish, for beginning in the spirit, and then seeking to be m • de perfect in the flesh, for not holding on as they had begun, many other places of scripture beat upon this point, and persuade to continuance, and perseverance in grace, and holy obedience, as a most excellent thing, and a special grace, and the reason of it is this.
[Reason..] Of all grace • , and virtues, it is only constancy, and perseverance▪ that shall be crowend, As no sin condemns a man but his final impenitence, a final continuance in his sin, so no grace, or virtue shall be crowned, but that which continues to the end.
It is only continuance, and perseverance in faith, in love, in the fear of God, and in profession of religion, that shall be crowned with glory, we shall find it most true which the Prophet speaks Ezekiel 18.24. If a righteous man of a hundred years old forsake his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, the Lord will also forget all his righteousness he hath done, and as our Savior saith Math. 24.13. he that endureth to the end, he shall be saved, and therefore we may safely conclude, that continuance, and perseverance in sound and sincere knowledge, & obedience to the will of God, is a most excellent thing, and a special grace.
[Use.] If then thou hast entered into profession of religion, if thou hast begun to show thyself sound in knowledge and sincere in obedience to God's will; Oh be constant in that soundness, and in that sincerity, go on in the same, remember it is a most excellent thing to stand perfect, and full in true knowledge, and obedience to God's will, and this is a needful exhortation, and cannot be often enough, and sufficiently urged, in this backsliding age, and in these declining times of ours, wherein many shrink back, and start aside from the sound and sincere profession of the gospel, and obedience to God's will, some have heretofore seemed to be sound & sincere in professing the faith, but now they shrink back from that soundness, and sincerity, and as Christ said to the Church of Ephesus Revel. 2.4, have lost their first love, some heretofore seemed to have care to sanctify the sabbath, to train up their families in the fear of God, to pray with them, and seemed to make conscience of other holy duties, but alas, now they are shrunk back from their first love, and former works, and there is now in them, almost an utter forsaking of all good duties, well, remember whosoever thou art, that there is no pleasing of God, nor hope of glory, without perseverance in sound and sincere obedience to God's will, to the end. The Lord is an eternal God, and his will eternal, and he requires a perpetual service, and obedience, remember therefore whence thou art fallen, and repent, and do thy former works; And to return to our exhortation begun, if thou beest one that art yet sound and sincere in the profession of the gospel, in knowledge, and obedience to God's will, be stirred up to stand fast, and to go on in the same, and to that end further consider these two things. [ 1]
First, the Lord receiveth much more dishonor by the backsliding of such as having entered into the profession of the gospel, do afterwards fall away, either renouncing faith, or denying the power of it by an ungodly life, then he doth by the ignorance, and impiety of such as never entertained that way. And secondly, the falling from grace, though but in part is dangerous, it is an hard thing to recover that fall, it will cost thee many a sigh, and many [ 2] a salt tear, and happily, thou shalt never recover the feeling of that comfort, that once thou hadst.
The state of those that fall back from the profession of the gospel, is more dangerous, and more hard to be recovered, then of those that never entered into the way of godliness, 2. Pet. 2.20. and therefore if thou be entered into sound and sincere profession of the gospel, labor to stand fast, and to continue in the same, & that thou mayest [ 1] so do, look there be in thee these two things especially.
First, a receiving of the Gospel with a love of it, simply for it self, even for the excellent comfort of it, and not for any by respect, not for honor, profit, praise of men, and such like, if thou receive the gospel in respect of honor, profit, and the like, thou wilt hold the profession of it, no longer then it may stand with the enjoying of those things, and if by occasion, the gospel hinder the holding of those things, then farewell the profession of it.
[ 2] Secondly, look there be in thee a mortified heart, an heart emptied of all secret unbelief, secret hypocrisy, and spiritual pride, take heed none of these do lurk, and lie hid in thine heart, Heb. 3.12. Take heed saith the Author of that Epistle least at any time there be in any of you, an evil heart and unfaithful, or an heart of infidelity to depart away from the living God, and if these things be in thee.
A receiving of the gospel with a love of it, simply for it self.
And a mortified heart, emptied of all secret unbelief, hypocrisy, and spiritual pride, undoubtedly thou having begun to profess the gospel, thy beginning shall have increase, and at last a perfect work, and thou shalt be able to stand fast, and to hold on the constant profession of the Gospel.
Now from these words (perfect and full in all the will of God) in that the Apostle saith (perfect and full) the foolish Familists think they have ground for their absurd and foolish opinion, that there is an absolute perfection in the regenerate, in the time of this life, but alas, their light brains are deceived, and the spirit of error deceives them, I shown before how the words are to be taken, namely, perfect and full, in regard of soundness and truth, I have heretofore shown the vanity and absurdity of that opinion, chap. 3.14. I will not now stand on the large confutation of it, only call to mind that distinction, that then I made, that there is a perfection of parts, & a perfection of degrees, a perfection of parts is an holiness in all the faculties of the soul, and in all the parts and members of the body, having the seeds of all necessary virtues with an endeavor to obey God in all things, and that is in the regenerate, in the time of this life. But perfection of degrees, that is, an holiness in all the powers of the soul, and parts of the body, perfect in measure and degree, that is not in any in this life, for as the Apostle saith, 1. Cor. 13.9. the most regenerate, know but in part, therefore other graces are in them proportionably, but in part, nor perfect in degree, in the time of this life: but I leave them.
Note one thing further, in that Epaphras prayed that the Colossians might stand perfect, sound and sincere in obedience to all the will of God.
We are taught.
That it is not enough to perfection, and filling to [Doct. 6] soundness and sincerity, that in some or many things we endeavor to please God, but there must be in us a conformity to all the will of God.
There must be in us a soundness and sincerity, in respect of the whole will of God revealed, as David said, Psal. 119.101. I have refrained my feet from every evil way, that I might keep thy word, and verse 128. I esteem all thy precepts most just, and hate all false way • , so must we do, else we are not sound and sincere in our obedience to God's will.
In this case we must have no partial affections, [Use.] we must not hate one sin and love another, Herod went so far, and did many things John taught him, but still he would have his brothers wife: so happily many hate covetousness, & love drunkenness; others hate drunkenness, and love swearing, and everyone almost will have his darling sin, and if it be so with thee, thou art not sound and sincere in thy obedience to God's will, if thou wouldest be sound, there must be in thee a purpose and an endeavor (howsoever thou canst not but fall) to obey God in all things, and at all times, and know thou, that even one sin, wherein thou livest wittingly and willingly, defiles thy whole life, and the Devil will not much trouble thee, if he hold thee entangled in any one sin, that is enough to draw thee down to perdition, as a little leak in a ship not stopped, will sink the ship, and he that makes not conscience of someone sin, is guilty of breaking the whole law, I am. 2.10. therefore if thou wouldest be sound and sincere, and have comfort in thy obedience to the will of God, look there be in thee, a full purpose and an endeavor to obey God in all his commandments.
Come we to the thirteenth verse.
VER. 13 For I bear him record that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis.
In this verse, as we have shown, our Apostle doth discover the efficient cause of Epaphras his earnest striving in prayer for the Colossians, that it proceeded and came from his zeal for them, and this verse hath respect to the former, as an argument or reason proving that Epaphras did strive in prayer for them, taken from the efficient cause of it, namely, his zeal towards them, and that zeal of his, is further set out by the measure of it, by the extent of it, and by the Apostles own testimony, For I bear him record (saith the Apostle) that he hath a great zeal for you, the words of this verse need no long exposition, For I bear him record, or I witness with him, I yield him my testimony, that he hath a great zeal, the word (zeal) in Scripture, hath many significations, but having here relation to the Colossians and others, it signifieth a fervent affection of love, a burning love, a love that cannot lie hid, but is like to a fire that is hot, and often breaks out into flame, for you Colossians, and for your neighbors them of Laodicea, and them of Hierapolis, for Laodicea and Hierapolis were neighbor towns or cities not far from Colossae.
This then is briefly the meaning of the Apostle in the words of this verse.
Consider we the Apostles argument in this place, in that the Apostle proves Epaphras his striving in prayers for the Colossians, by laying forth his zeal towards them, as the efficient cause, and root of it.
He plainly teacheth us thus much.
That out of zeal towards others, ever comes fervent [Doct. 1] prayers for them, yea, the point is, & may be general out of zeal, out of burning love towards others, ever comes a careful performance & practice of all good duties towards them, as occasion is offered, and according to the measure of zeal, so is the practice of good duties, a great zeal brings forth fervent prayers, and careful performance of every good duty, and where zeal and burning love is wanting, there is either a neglect of good duties altogether, or a doing of them for fashion, or for by-respects.
And for further proof of this, the example of Paul, is most pregnant: he, in many of his Epistles, makes known his zeal, and his fervent love towards those, to whom he wrote.
And thereupon, his careful performance of good duties, ishuing out from thence, even his careful instructing, admonishing, reproving, comforting, and praying for them, as occasion was offered. 2. Cor. 7.3. He saith the Corinthians were in his heart, to die and live together; and from that love of his, it was that he made them sorry with a letter, verse 8. and he saith, verse 12. That he wrote that letter unto them, to manifest, and make known his care towards them, in the sight of God. From his love, and from his care towards them, came his careful reproof, of that which was amiss in them by his letter. 1. Thess. in the 2. and 3. chapter, he doth notably clear the truth of this point, in his own example. Chap. 2. he saith, he was affected towards the Thessalonians, as a Nurse, and as a Father to his children: and being thus affectioned (saith he) verse 8. Our good will was to have dealt unto you, not the Gospel of God only, but also our own souls, because ye wear deer unto us. And then verse 11. that from that love it was, that he exhorted them, and comforted them, and besought everyone of them, as a father his children. And chapter 3.1. he saith, wherefore since we could no longer forbear, as if he had said, my love towards you was such, and so strong within me, it was like a fire in my breast, I could no longer keep it in, and from thence it was, that I sent Tymotheus our brother to establish, and to comfort you touching your faith, a plain evidence and proof of this.
That out of zeal and burning love towards others, ever comes a careful performance of all good duties, and the reason of this is very plain, [Reason] namely this.
True love is ever industrious, and painful for the good of those that are beloved: and according to the measure of it, so is it more or less industrious and painful.
And therefore certainly, out of zeal, and burninge love, ever comes careful performance of every good duty. Hence then we may easily conceive, [Use.] whence it is that men are not careful, and conscionable in performance of good duties, towards their brethren; even from hence, they have no heat in them, they have no burning affection of true love in their hearts towards their brethren; their hearts are either taken up, with self love, or with doting & corrupt partial love, and thence it is that they either altogether neglect the doing of good duties to their brethren, or they do them coldlie, & faintly, or in sinister and by respects. We must therefore labor to have our hearts seized & possessed with a zeal, & with a burning affection of love to our brethren, and that we err not touching this point, but may both rightly conceive this zeal, and be persuaded to the embracing of it, being rightly conceived, I will stand a while to show.
First, what this zeal is.
Secondly, the sorts of it.
Thirdly, how it is to be manifested.
Fourthly, in whom it ought to be found.
And then after some examination of our selves touching the same, I will use some motives to stir us up, to put on and to express this holy affection.
First, therefore know we, that zeal or burning love towards our brethren, is a fervency of spirit, arising of a mixture of love and anger, for zeal, is a mixed affection, causing men to seek the good of their brethren, and moving them to indignation and grief, when any thing is done to the hurt of their brethren, or that may hinder their good: And this fervency of spirit, causing men thus to do, is twofold, either according to knowledge, and guided by the word of God, or it is blind, and not according to knowledge, as was that of Paul before his conversion; Phill. 3.6. concerning zeal, I persecuted the church.
Now thirdly, touching the manifestation of this fervency of spirit, causing men to do as hath been said, it is to be manifested two ways.
[ 1] First, by doing good according to the ability and the means we are able to use, to the souls of our brethren, by instructing, by councelling, and by comforting them, or by praying for them, thus did Epaphras in this place he had a zeal toward the Colossians, and he made it known by striving in prayers for them, thus did Paul as we have seen in the places before cited.
[ 2] Secondly, by removing or turning away, or at least endeavoring to turn away evil, as we are able from the souls of our brethren, by showing our holy anger and indignation against their sins, by admonition, by reproof, or by correction, as just occasion is offered. Thus did Moses after the children of Israel had committed that foul sin in worshipping the golden calf, manifest his zeal, both in respect of God's glory, and towards the people, by his holy anger, and indignation against them for that sin, He (as we find Exod. 32.20.) took the calf which they had made, and burned it in the fire, & ground it unto powder, and strawed it upon the water, and made the children of Israel drink of it, And he sharply reproved Aaron verse 21. what did this people unto thee that thou hast brought so great a sin upon them? Now in the fourth place for the persons in whom this zeal to our brethren ought to be found; We must know, that it ought to be found in all, but especially in magistrates, in ministers, and such as have any way the government of others, as here we see it was in Epaphras a minister, and so in Moses, in Paul and such like public persons, so then the sum of all that hath been said touching zeal to our brethren is this.
This is that zeal and that burning affection of love that we are to have our hearts possessed with all, and especially magistrates, and ministers, and such as have the government of others, and this are they to manifest it to their brethren. And now if we do examine our selves touching this holy affection of zeal to our brethren, where, almost, is it to be found, where, almost is that man that hath the government of others in any kind, that magistrate, that master of a family, or the like, that hath in him a fervency of spirit, causing him to seek the good of the souls of those that are under him, showing it forth by instruction, by good counsel, by comfort, by fervent prayer, and moving him to indignation and grief for their sins, manifesting that by holy anger, by admonition, by reproof, by correction as just occasion is offered? do not many masters and governors, not only neglect these good duties, to those that be under them, but many times even countenance them in their sins? do they not many times stand by their children, and servants, and hear them rail, curse, and swear, and many ways misdemeane themselves, and yet show forth no manner of grief, and indignation, nor dislike for the same. Do they not suffer them to break the sabbath without controlment? yea sometimes such as have the government of others stand by them in the open streets, when they are at their sports, and vanities, and look on them, and never open their mouths to reprove them. This is for want of zeal to our brethren, we have not our hearts possessed with that burning love towards them that ought to be in us, and therefore in a word, or two, to stir us up to labor after this zeal, and this burning love towards our brethren, and especially such as are under our government, consider first of all that if thou have not a zeal in thine [ 1] heart towards thy brethren thou shalt never do good duties to them carefully, and conscionably, and if thou do them not carefully, and conscionably, the doing of them is not pleasing to the Lord, for it is not the good duty done, that is pleasing to him, unless it be done in truth, and sincerity of heart, and affection; And in all good duties done, he looks rather to the affection of the doer then to the deed done.
[ 2] Again consider this, if thou have not in thee a zeal towards thy brethren, and especially towards such as be under thy charge, thou hast not any true zeal to God's glory; his glory is not dear unto thee, for certainly as many as have zeal to the glory of God, they have also a zeal, and burning love to their brethren, and they desire that God may be glorified by others, as well as by themselves, and they are grieved when God is dishonored, when they hear or see him dishonored by any and especially by those that be under their charge.
If then thou wouldest do good duties to thy brethren, and especially to those that are under thy charge carefully, and conscionably, and so as they may be pleasing to God.
And if thou wouldest make it clear, that thou hast a zeal to God's glory, and that his glory is dear unto thee, (which indeed ought to be more precious and dear unto thee, then thine own salvation.)
Then labor thou to put on zeal and burning love to thy brethren, and especially to those that be under thy charge, never rest till thou find in thee a fervency of spirit, even a mixture of love and anger, causing thee (according to knowledge) to seek the good of their souls, by all good means, and moving thee to an holy indignation and grief, when anything is done, that may be to the hurt of their souls.
In the next place, we are to mark the Apostles amplification of Epaphras his zeal, by the measure and extent of it, that it was a great zeal, extended to the Colossians, and to them of Laodicea, and them of Hierapolis. Hence note we (in a word.)
That sometimes the children of God have in them [Doct. 2] (though not a perfect) yet a great measure of zeal, and burning love to their brethren, and that extended to many of their brethren, for (as the Apostle Peter saith, 1 Pet: 1.22.) The children of God have their souls purified in obeying the truth through the Spirit, to love brotherly without feigning, so as sometimes they come to love one another with a pure heart fervently.
They have not only that grace of true love to the brethren begun in them, but they many times feel it fervent, and hot within them.
Now then, this being so, that the children of God, many [Use. 1] time have in them, a great measure of love, even a zeal, and burning love to their brethren, that opinion of the Papists must needs fall to the ground, that men cannot know whether they have grace in them or no, for so they hold, when they are pressed with it, that a believer may be assured of his salvation by the testimony of the Spirit, and by grace wrought in him: they answer, that a man cannot know whether he have faith and grace in him or no. This opinion of theirs cannot stand with the truth now delivered, that the children of God have many times that grace of true love to their brethren in a great measure, and a burning love unto them: for can a living man have fire in his naked bosom, and not feel it warm? no more can a man have a zeal, and burning love to his brethren in his heart, and not feel the heat of it, it is not possible, and therefore it is but a fancy, that a man may have grace in his heart, and not feel it.
[Use. 2] Again, is it so, that the children of God have many times even a zeal and burning love to their brethren? let this then lead us to a consideration of the greatness of God's love to his children: for why is there sometimes in men, that are compassed with many infirmities, and have in them such dregs of corruption, so long as they are in this life, such a measure of love to their brethren, as their love is a zealous and burning love; how exceeding great then is the love of God to his children, who is the perfection of love, even love it self, 1 John. 4.5. his love to his children far exceeds the love of the best men in the world, even as far as God himself excelleth dust, and earth, sin, and corruption.
A sweet comfort, and let it be laid up in the hearts of all God's children: hast thou an assurance of God's love shed abroad in thine heart? then comfort thyself, his zeal, his burning love to his children, is like to himself, infinite, and unchangeable: it was the ground of sending Christ, as the Prophet saith, Isai: 9.7. the zeal of the Lord of hosts will perform this. And the Lord having once loved thee, his love will never fail thee, but undoubtedly bring thee to eternal happiness and bliss.
One thing further we are to mark, the Apostle doth not barely affirm it, that Epaphras had a great zeal to the Colossians, &c. but he confirms it by his own testimony: and to the end they might be fully persuaded of it, he saith, I bear him record, or witness, that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis. The point hence arising is this.
That we are to witness the good things, and the good [Doct. 3] graces that are in our brethren, when our witness and testimony may do any good, when our witness may be to God's glory, to the praise of his gifts, or may win more credit to their grace and gifts, that they may be more able to do more good by them.
Thus did the Apostle in this place; and thus did our Savior give testimony to John, Mat: 11.11. Verily I say unto you, among them which are begotten of women, arose there not a greater then John the Baptist: thus are we to do, only remembering this rule.
That we witness the good things that are in our brethren, and speak of them rather in their absence, then in their presence, unless in case of extreme dejection of mind, otherwise we are rather to speak of them in their absence, then in their presence: for though we witness the truth, yet our testimony in the hearing of our brethren themselves, may seem rather to savor of flattery, then of any good liking of those good things, and (thorough the corruption of nature) it may be an occasion of making the party proud, and highly conceited of himself.
Come we to the 14 th verse.
VER. 14. Luke the beloved Physician greeteth you, and Demas.
In this Verse the Apostle doth further manifest and declare the love of two other men, that were with him, towards the Colossians, namely, of Luke and of Demas, that they also sent greeting and salutations to them: and the first of these he sets out over and besides his name, by his particular calling and profession, that he was a Physician, to which is added an epithet, or adjunct of further commendation, (beloved) that he was a beloved Physician, Luke the beloved Physician greeteth you. and Demas he only names, without adding any further title of commendation to him.
Who this Luke was, it is doubtful, and some think it was Luke the Evangelist that writ the gospel, and the Acts of the Apostles; others think it was not he, but some other man of that name, to which opinion I rather incline, because in all likelihood, if it had been Luke the Evangelist, the Apostle would rather have given him that title, then the title of Physician, that being a more excellent title, and of greater honor and dignity. And again, the Apostle speaking of him, 2 Tim: 4.11. he only names him without addition of Evangelist; that which they (who hold him to be Luke the Evangelist ) do allege for their proof out of Philem: epist: verse. 24. that he was Paul's fellow helper, is not of sufficient weight to prove it: for some were his fellow helpers, that were no Evangelists, nor Ministers, as appears Rom: 16.3. Aquila and Priscilla tent-makers, were his fellow helpers: but who this Luke was, it is not much material: they that hold him to be the Evangelist, say also that he was a Physician, one that had skill in that faculty of Physic, and in curing bodily diseases, and therefore without further inquiry we may keep to this title Pysician, here given him by the Apostle.
Luke the Physician] The Apostle adds (beloved.) The original text runs thus: Luke the Physician that beloved: the meaning i • , Luke the Physician beloved of God, and for his piety, religion, and Christian carriage in his calling, singularly beloved of me, and of all true Christians that knew him. (and Demas.) This Demas was he (no doubt) of whom afterwards the Apostle complained, 2 Tim: 4.10. that he had forsaken him and embraced this present world: we need not further stand upon these words touching the meaning of them.
Now in that the Apostle sets out Luke by his particular calling and profession, that he was a Physician, (not to inquire, why it was, that Paul had a Physician in his company, I hold that a needless thing,) we have a manifest allowance given to physic, and to Physicians.
That to be a professed Physician, one that hath skill to [Doct. 1] cure the bodily diseases of men, is an approved faculty, and a lawful and commendable course of life, otherwise the Apostle would never have commended Luke, by this term (Physician,) if to be of that profession, were not lawful, and very profitable, and comfortable unto the sons of men; but further to prove this, we find that the spirit of God hath given approbation of Physic in other places of Scripture. Ierem: 8.21. the Prophet bewailing the hurt of the people, even the misery that was to come on them for their sins, he wisheth verse. 22. that their hurt might be healed, and he sets down his wish by way of expostulation, in metaphorical terms, taken from balm, which is precious for curing of hurts and wounds, whereof there was great store in Gilead, as appears Gen: 37.25. and from Physicians, saith he, Is there no balm in Gilead? is there no Physician there? and Job 13.4. Job compares his friends to unskillful Physicians: saith he, all you are Physicians of no value. In that parable, Luk: 10 34. it is said of the Samaritan, by way of commendation, that he bound up, and poured in oil and wine into the wounds, of the man that lay wounded between Jerusalem and Jericho, which (indeed) was a practice of Physic: for wine serves to cleanse, and to ease the pain within, and oil to mollify the flesh, and to allay the pain without: to which the Prophet alludes, Isai: 1.6. they have not been wrapped nor bound up, nor mollified with oil. but most pregnant for proof of the point in hand, is that speech of our Savior▪ comparing himself to a Physician, Mat: 9 11. saith he The whole need not a Physician, but they that are sick. In which comparison, he shows plainly, that there is sometimes necessary and good use of the Physician for the body, and therefore his calling is lawful and commendable.
[Reason.] And the reason of this is evident, namely this, the Lord hath put many excellent qualities and virtues into herbs, and other creatures, serving for the cure of diseases, and for the preservation and restoring of health to the body of man, which are hidden and unknown, till they be found out by study and observation, and there is almost an infinite number of diseases that befall the body of man; the body of man is subject almost to innumerable diseases, which men of other trades and callings, in regard of employments, cannot know by their names, much less can they know the causes, and nature of them; and therefore it is needful that some men set themselves apart to study the Art of Physic, that they may know the virtues of herbs, and other things, that serve for Medicine, and may be able wisely to apply them, either simply, or in composition, and that they may know the natural causes of diseases, their continual or intermitting courses, their, simptomes, and crisis, the state and constitutions of men's bodies, and may use medicines, either to prevent, or to remove diseases accordingly, and so the skill of Physic being of such excellent use, it must needs follow, that the profession of that faculty is a lawful and commendable course of life.
[Use. 1] And therefore for use of this; First it must teach us to esteem of good and wholesome Physic, as a blessing of God, and of needful use at sometimes, and not (as the fashion of some is) to contemn it as a thing altogether needless, and unprofitable; some are so willfully averse in this kind, as sometimes they stick not to say, they will rather die then take Physic: but let such know, they are guilty of the neglect of an excellent ordinance of God, and a means that he hath appointed for the preservation of health, and life, which we are bound to preserve, by all possible good means; for this temporary life is a precious jewel, it is given us that in it we might use all good means to attain to life and salvation, it is the time of grace and salvation, and as the Preacher saith, Eccles. 9.4. Whosoever is joined to all the living hath hope, for it is better to be a living Dog, then a dead Lion. And if a man die in his sins, all hope of repentance is gone, and he cannot redeem it with the price of a thousand worlds.
That which some use to object against the use of Physic, is not worth answering
That some who use Physic are not better for it, but many times the worse, [Object.] and therefore they will use none at all.
For by the same reason they might reject the use of meat and drink.
Do not we see that some thrive not, but even pine away in the midst of plenty, [Answ.] and variety of wholesome meats and drinks? Common experience shows it, shall any thereupon willfully refuse the use of meat and drink? No, no, every man may see that is but a foolish cavil, and the cause is like in the use of Physic; we are therefore to esteem Physic as a good means the Lord hath appointed for the recovery of health, in time of sickness, and to use it in time of need carefully, and with good conscience, leaving the issue and blessing to the Lord.
And that we may use Physic with a good conscience and look for a blessing on it; Three things must be remembered.
1 First, that the medicines we use be lawful, such as have in them a natural power and virtue to cure a bodily disease, not charms, or spells, or amulets, and the like, which have no power, either by creation, or by any ordinance of God to that purpose.
2 Secondly, that we use good medicines, only as means, not trusting in them as able to do us any good of themselves, without God's blessing on them; king Asa commended in Scripture for many other things, is yet blamed for this, 2 Chron. 16.12. That he trusted to the Physicians.
3 And thirdly, that we use good Physic and medicines, with prayer, ever calling upon God, for the pardon of our sins, yea rather desiring the pardon of our sins, then the release of our pain, and entreating the Lord for a blessing unto our Physic, for the removing of our disease, and the restoring of health unto us, if it be his good will and pleasure, and if thus we use Physic in time of need, we shall find it profitable, and comfortable, and a means of restoring health to us, if the Lord see it meet for his glory, and our good.
[Use. 2] And for further use of this point, is it so, that wholesome Physic, for the body is a thing of excellent use, and so to be esteemed of us? Surely, then much more are we to esteem of the physic for our souls, of that physic and those medicines that serve for the curing of the maladies, and diseases of our souls, and as everyone is, or ought to be a Pysician for his own body, so much more for his own soul.
But alas, I must needs here break out into a complaint; Few there be that have any understanding or skill, what thing is good for the healing of the infirmities and diseases of their souls, and (which is worse) most have little or no care to learn or remember such things, when they are told them, everyone almost knows what is good for his body, everyone almost can say, oh, I have an hot liver, or a cold stomach, a moist brain, or I am troubled with wind, and such like, and this is good for me, and that is hurtful, and this I will use, and that I will forbear; yea, if we hear it but once from the mouth of another, this is good for you, or that is hurtful in regard of your infirmity, or disease, we ever after that remember it, and we can say, I heard such an one tell me once, it may be 20. or 30. years ago, this is good for me, and therefore this I will use, this is hurtful for me, and therefore I will forbear it. This I speak not against, this is lawful, but let this shame us in regard of our ignorance and unskillfulness, and want of remembrance, touching things that are good against the infirmities, and diseases of our souls, we seldom or never say, oh I have a windy mind, a mind full of nothing but ignorance, and vanity, my heart is much troubled with the lust of uncleanness, of pride, of covetousness, and such like; this is good for me, and this I will use, and that is evil and hurtful for me, and I will refuse and avoid it. Nay, let a man tell us many times over, what is good against the particular infirmity, or disease whereof our souls do chiefly labor, and we either take no notice of it, or we remember it not.
For example, let us hear and that often, that a due consideration of the insufficiency of riches in themselves to do us good, that our excessive desire of them being satisfied, hath the curse of God attending on it, and that contentation, and the like, are means to cure that lust of covetousness that is in us.
Let us be told that a serious consideration of our own vileness and sin, a due consideration of God's providence that nothing befalls us but by his hand, that frequent and earnest prayer, and the like, are special means to be used against the violent affection of iniust anger that takes place in us, and we either take no knowledge of these things, or we remember them not.
Thou wilt say, alas my memory is weak, [Object.] and I cannot remember them.
Canst thou remember a thing once told thee for the good of thy body, [Answ.] and not that which is often repeated for the good of thy soul? blame not thy memory, there is another thing in thee blame-worthy, and that is this, thou sauourest the things of the flesh, and thy whole study and care is for the good of thy body, and thou hast little or no care for the good of thy soul: and hence it is that thou dost take notice, and remember things told thee for the good of thy body, though thou hear them but once, and not things often spoken for the good of thy soul.
Well, art thou able to see and discern the particular infirmity of thy body? Dost thou know and remember it once told thee, what is good, or what is hurtful in regard of that infirmity? And dost thou use the one and forbear the other accordingly? Oh then let this shame thee if thou be ignorant, or unskillful touching the infirmity of thy soul, or remembering not things often told thee that are good against the same, and for the curing of that infirfirmity, as thou art a Physician in some sort for thine own body, which is commendable; so much more be thou a Physician for thy soul, spy out the disease of thy soul, and if thou knowest the special infirmity, or diseases of thy soul, be it one, or more, labor also to know what may serve for the cure of it, and if once thou hear of that which may do thee good for that disease, lay it up, and remember it, and make use of it, as occasion is offered. And in as much as thy soul is far more excellent then thy body, so have thou a greater care of the health and soundness of that, then of thy body.
The Apostle adds (beloved) signifying that Luke was such a Physician, as for his piety, and religion, and for his [Doct. 2] Christian carriage in his calling, was singularly beloved of the Apostle, and of all true believers that knew him. I spoke of this Epithite before, verse 7. I will only add thus much in a word.
That according to the example of Luke we are to carry our selves in our personal and particular calling as we may justly gain love from those, with whom we have to deal, that we may justly and truly be called (being Physicians) beloved Physicians, being Merchants, beloved Merchants and such like, and that we may so do, we must look that in the practice of the works of our places and callings there bea practice of holiness and love, that we show forth holiness towards God, and love to our brethren, in the practice of the works of our particular callings, and that we be such as in the works of our particular calling, seek not our selves, our own profits and commodities, but the glory of God, and good of our brethren, and that we by love serve our brethren, as it is Gal. 5.13. And if we so do, we shall (doubtless) win the love of our brethren, and find comfort in our own hearts.
In the last place observe we, that the Apostle concludes with Demas, that he also sent salutations to the Colossians, and he only names him, and sets no mark of honor upon him; And whence was this? Surely the holy Ghost whose pen-man the Apostle was, seeing the hollowness and hypocrisy of Demas, which afterwards brake out, and appeared in forsaking Paul, and embracing this present world, would not vouchsafe him any title of commendation, though he deceived men, who made account of him in regard of the good profession he made for a time, and he was a companion to the Apostle, yet he could not deceive the holy Ghost, he saw his hollow heart and therefore, would not give him any title of honor, more then this, that he sent salutations to the Colossians, which a wretched worldling may easily do.
Hence we may gather.
That howsoever dissembling hypocrites, may deceive [Doct. 3] men, and even good men may make account of them, in regard of their outward profession, and admit them to be their companions, as Paul did Demas, yet they cannot deceive the Lord, the Lord sees the deceit and hollowness of their hearts, and though men make account of them, yet the Lord vouchsafes them no regard at all; no, though they eat and drink in his presence, though they come to the Table of the Lord, and hear him speak unto them in his word, and seem to make an excellent profession, and go so far in that profession, and come to knock at heaven gates, and men cannot discern them, yet the Lord all that while sees them to be but hypocrites, and hath no respect unto them, and will then tell them, he knows them not whence they are, and say, Depart from me ye workers of iniquity, Luk. 13.26.27.
[Use.] If then thou be a professor of religion, look thou to the soundness of thy profession, think it not sufficient to come to the hearing of the word, and to the Table of the Lord, and to make a fair outward show of religion, but look there be soundness of religion in thine heart; for alas, what will it avail thee to make a goodly show of Rel • gion, and to be highly esteemed for it among men, yea amongst good men, when notwithstanding the Lord sees thee to be a dissembling hypocrite, and hath no regard unto the? Remember this, thou mayest in a seeming show of Religion go so far as to knock at heaven gates, and challenge the Lord to let thee in, and yet the Lord see thee to be but an hypocrite, and then be dismissed, and sent away with a N • scio, I know thee not, depart from me thou worker of iniquity; therefore as thou dost tender the good of thine own soul, look to to the soundness of thine heart, that religion be soundly rooted in thine heart, and that thou mayest with good conscience appeal to the Lord, as David did, Psalm. 139.1. and as Jeremiah did Ierem. 12.3. and honor the Lord in thine heart as they did, and then (doubtless) the Lord will honor thee, he will vouchsafe thee honor and good estimation in the world, at least in the hearts of his children, and of his mercy he will crown thee after this life is ended, with everlasting honor in the kingdom of heaven.
VER. 15. Salute the brethren which are of Laodicea, and Nymphas, and the Church which is in his house.
In this verse the Apostle comes to the third branch of his conclusion, which is laid down in the 15.16. and 17. verses, and it contains a setting down of some special things which he willed the Colossians to do, and that they should cause to be done, both to the Church of Laodicea, and to some particular persons.
In this verse he wisheth the Colossians to salute from him their neighbors, them of Laodicea, whom he stiles by the name of brethren, (Salute the brethren which are of Laodicea) and then more specially, one Nymphas, together with those that were in his house whom he doth honor and dignify with the title of a Church, (and the Church which is in his house.)
Let us first clear the words touching the sense and meaning of them. (Salute the brethren.)
The word (brethren) in Scripture hath diverse acceptions, sometimes it signifies such as are children of the same womb, brethren by nature, as Jacob and Esau were; sometimes men of the same blood, as Abraham and Lot, Genes. 13.8. sometimes men of the same Country, thus Saul's country-men are called his brethren, 2. Chr. 12.2, sometimes men of the same religion. And thus the word (brethren) is usually taken in the New Testament, for such as being converted to the true faith of Christ, made open profession of that truth, and so it is here to be taken. (Salute the brethren which are of Laodicea) that is, salute those at Laodicea which are converted to the true faith, and make open profession of the faith, and Gospel of Christ, (and Nymphas more specially, and the Church which is in his house.) Some by Church in Nymphas his house, understand a Congregation, or an assembly of Christians, which (say they) it may seem, used to meet together in his house, to perform holy exercises of Religion, but (as I take it) that is not the meaning of the Apostle, so much being before implied in the word (brethren) even all the Christians generally that were in Laodicea, but by the Church in the house of Nymphas we are to understand his Christian family, which was so well instructed in the true faith of the Gospel, and so godly and religious as for the piety and good order observed in that family, there being the word read, instruction, consolation, prayer, singing of Psalms, and such like holy exercises used, it was like to a little visible Church, or Congregation, in which there be professors of true Religion, worshipping God in Christ according to his word, in the exercises of Religion.
Thus then are the words of this verse to be conceived, as if the Apostle had said.
Come we now to such instructions as this verse doth further offer unto us; and first in that the Apostle sent salutations from himself to them of Laodicea, which was a token and testimony of his love towards them, and yet he had never seen them, as appears cap: 2.1. only note with me, this in a word.
That we are to love even those Christians we never [Doct. 1] saw, and to testify and make known our love to them by all good means upon any just occasion that is offered.
For why? they are members with us of the same body, and they are conjoined with us by the same Spirit, even by the Spirit of Christ: and therefore we ought to love them, though we have never seen them, face to face, and to testify our love by salutations, prayers, and the like, as any just occasion is offered.
And if thou have not a love to the members of Christ, [Use.] wheresoever they be scattered on the face of the earth, and if thou do not show it forth by praying for them, as for thy seife, and for thine own familiar friends, and by other good means, it is an evidence and token thou art not a lively member of that body of Christ, as yet. This point I have heretofore handled, and therefore let it serve to have pointed at it in a word.
In the next place, we are to mark, that the Apostle saluting them of Laodicea, that were professors of the true faith of Christ, he calls them brethren. Whence we are taught thus much.
That professors of the same true roligion are in as near [Doct. 2] relation one to another as natural brethren, and are to be affected one to another, and to love one another, as brethren, such as profess the same true religion, are to hold themselves as brethren one to another, and to love as brethren, that is, to love one another heartily and mutually, for so do natural brethren, unless they degenerate and grow out of kind; We find it often in Scripture, that the professors of the same true faith, are styled by the name of brethren, and stirred up to hearty and mutual love, under the title of brethren, as Rom: 12.10. Be affectioned to love another with brotherly love. 1 Pet: 3.8. Love as brethren. It is a known point (no doubt) in speculation, we have many times had occasion to speak of it, and therefore I will be brief in it: and the ground of it is also (doubtless) well known to us, it being the same with the ground of the love of natural brethren, [Reason.] (namely) a conjunction and partaking in the same substance, seed, nourishment, &c. that as natural brethren coming of one line, having one father and mother, one bread to feed on, are moved by the teaching of nature to love one another: so true believing Christians, having the same God for their Father, the same Church for their Mother, Christ their elder Brother, being begotten of the same mortal seed, nourished with the same milk of the word, eating the same bread of the Sacrament, and looking for the same blessed inheritance, must needs by the teaching and work of the Spirit be moved to love one another, as brethren, even heartily and mutually. And let this be thought upon.
[Use.] We all profess the same true faith and religion, and in that respect we are brethrē, & let us be stirred up to love one another, heartily and mutually, as brethren: and remember that besides this, that brotherly love is the badge and cognizance of our profession, by this shall all men know that ye are my disciples, if ye have love one to another, John: 13.35. and is an undoubted pledge of our own salvation, 1 John: 3.14. that brotherly love is a thing, not only taught outwardly by precept, but inwardly taught and implanted in the hearts of all true believers by the spirit of God, as the Apostle saith plainly, 1 Thess. 4.9. touching brotherly love ye need not that I write unto you. why so? for ye are taught of God to love one another; as if he had said, as natural brethren (not degenerating and growing out of kind) are taught by nature to love on • • nother: so you to whom God hath given his holy Spirit, are taught by the spirit of God to love one another.
Now then hence reason thus with thyself; is brotherly love, a lesson taught by the spirit of God? who then is the teacher of deadly hatred? who puts into me swelling, and heart-burning against my brethren? who fills my mouth with bitter and venomous speeches against them? are these lessons taught by God's spirit? no, no, he is the God of peace and love, and these are the teachings of another spirit, even of that infernal spirit, the author of confusion, the sower of all dissention among brethren, these are the teachings of the Devil himself: think on this, whosoever thou art, that hast thine heart filled with poison, even full of hatred and malice, and thy tongue bent to shoot out arrows, even bitter words against thy brethren, thou art so taught by the Devil himself, he is thy instructer, & he is thy teacher: as many as are true believers, have learned another lesson, that they are taught of God to love their brethren heartily and mutually. And if thou have not learned that lesson, thou art not taught of the Spirit of God: and if thou be not taught of God's spirit, surely thou hast not his spirit, and if thou have not his spirit, thou art none of his.
Let this then stir up everyone of us, seeing we profess the same true faith and religion, and so are brethren, to love one another with brotherly love, that so we may have testimony to the comfort of our own souls, that we (indeed) are true professors, knit together by one spirit, even the Spirit of God, and guided by the Spirit of God.
Now further observe we, that the Apostle having sent salutations to all the brethren in Laodicea generally, he salutes Nymphas and his house particularly: Nymphas excelling others in piety and religion, is preferred by the holy ghost before the rest, and had in special remembrance by the Apostle: salute the brethren wh • ch are of Laodicea, and especially Nymphas, and his godly family. Whence we are given to understand.
That they that honor God, shall be honored of him: yea they, according to the degree of honor which they give to the Lord, shall be honored of him: if any surpass others in honoring the Lord, the Lord will also honor him above his fellows. but on that I will not stand.
Let us rather consider the duty arising from hence, namely this.
[Doct. 3] That we ought to honor men more or less, according as they honor God, as the Apostle did here in particular salute Nymphas, he excelling others in piety, and thereby manifest a special regard and estimation that he had of him.
So ought we to carry in our hearts a more special regard of those that excel others in piety and religion, and more especially to honor them, that above others, do honor and fear the Lord. Psal. 15.4 it is made a note of him that shall dwell in the Lord's tabernacle, that he honoreth them that fear the Lord. and Psal: 16.3. David saith, his delight was in the Saints that were in the earth, and chiefly in the excel • nt, in those that did excel others in grace and holiness; the reasons of this duty are manifest.
[Reason 1] First, we are to carry in our hearts a reverent estimation of the image of God renewed in any whosoever, and according to the renovation of that image more or less in a measure of holiness, are we more or less to honor them that are so renewed: now such as excel others in piety and religion, and in the fear of God, are (doubtless) more renewed according to God's image, and therefore in more special manner are to be honored of us.
[Reason 2] Again, such as excel others in piety and religion, are in more special favor and regard with the Lord, and therefore are more to be esteemed of us: as amongst men, those are most honored, that are in greatest favor with the Prince, so ought we to honor them most, that are in greatest favor with the Lord.
And therefore, (to make use of this) dost thou honor one man above another? dost thou carry in thine heart a more special regard of one above another? no doubt everyone doth so, when they compare man with man: look then it be according to the duty now laid before thee, even in respect of this, that he excels others in piety and religion.
Do not thou according to the common course of the world, honor and esteem one man better then another, [Use.] in regard of his wealth or outward estate, because he is more wealthy, or of better estate in the world then others, that is not the rule, by which thou art to be guided in the preferring and honoring of one man above another; no, no, look to his piety and religion, and to the infallible tokens of God's fear in his heart, and according to them, let him have place of honor and estimation in thine heart, and he that excels others in piety and religion, let him be the man thou doest honor and esteem above others, yea though it be in an unequal comparison, in respect of outward condition: as happily one is a Magistrate, and another a private person, if the private person excel the Magistrate in piety and religion, let him have the chief place of honor in thine heart. Howsoever, indeed, thou art to reverence the place and authority given unto Magistrates, and to honor and respect it with all due reverence and honor, and to submit thyself to it, even to the shedding of thy blood: yet in regard of piety and religion, a private person going before a Magistrate, let him in that respect, have an higher place of honor in thine heart, then the Magistrate, and do thou in honoring and preferring one man before another, in regard of piety and religion, ever honor him most, that doth most honor God: and know for thy comfort, that that is a certain evidence and proof, that thou lovest the honor of God, and that his honor is dear unto thee, in that thou not only honourest them that honor him, but thou dost honor them more or less according to the measure of honor which they yield to the Lord.
Now further in that the Apostle calls the Christian family of Nymphas a Church, we see
That a small number of the faithful, even one family may carry the name of a Church. But on that I will not stand.
Why did the Apostle call the family of Nymphas, a Church? it was because of the piety of that family, and the good order observed in it, there being in it holy exercises of religion constantly used, as reading the word, instruction, prayer, singing of Psalms, and the like: and thereby the whole family framed to piety and religion, therefore it was that the Apostle called it a Church.
Hence we are taught thus much.
[Doct. 4] That a family in which there is a constant use of holy exercises, as reading the word, prayer, and the like, and the people of that family thereby framed to holiness and religion, is even as a little visible Church: the teaching and religious ordering of a family, is so acceptable a thing to the Lord, as he esteems of such an house, as an holy assembly of his Saints.
And hence it is, that not only here, but in other places also, the holy ghost doth commend, and give the title of a Church to particular families, Rom: 16.5. Greete the Church that is in their house. and 1 Cor: 16.19 Aquila and Priscilla with the Church that is in their house. so likewise Philem: verse 2. of that episte, is saluted with the Church in his house. See then how pleasing a thing it i to the Lord, when a family is instructed, and religiously ordered, he makes account of that family, as of a little visible Church and congregation.