Lectures Upon Colossians, Lecture 38
THE XXXVIII. LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 4. verſ. 7. 8. 9.
7 Tychicus our beloued brother, and faithfull miniſter, and fellow ſeruant in the Lord, ſhall make knowne vntounto you all my matters:
8 Whom I hauehave ſent vntounto you for this very purpoſe, that he might know your matters, and might comfort your hearts,
9 With Oneſimus a faithfull and a beloued brother, who is one of you. Therefore they ſhall declare vntounto you all things that are done here.
THe Apoſtle paſſeth from generall matters vntounto particular things, that is, from thoſe duties which indifferently concerned the whole Church and eueryevery particular ſound member of it, to ſuch as did belong to himſelfe and others in ſpeciall. And in theſe three verſes is contained (if you remember it) the third part of the chapter, and the ſixt part of the whole Epiſtle. In which hee handleth, both his owne priuate affaires, aſſuring himſelfe that the Coloſſians were deſirous to know and vnderſtand the ſame, and alſo teſtifieth his deſire to know and vnderſtand how matters went with them. For the better declaration whereof, hee had ſent ſome to ſee in what condition they were, and to certifie them alſo in what condition his buſines ſtood. He herein expreſſeth both his great louelove and care to them, and alſo ſheweth that as he would not hauehave them to beleeue vncertaine rumours and reports touching his owne eſtate: ſo he would not credit eueryevery flying tale, concerning their condition: for fame, as he well knew, and we finde by daily experience, increaſeth by going; and as men are minded, either in good will or euil will, ſo they adde too and diminiſh, as they either louelove or hate. And therefore for the auoyding of theſe inconueniences, and the more full vnderſtanding of the truth in theſe cauſes, he ſendeth Tychicus, and ſome other with him, in preſence faithfully to relate all things on both ſides, that is, both to cauſe the Coloſſians to conceiue in what caſe Paul and his affaires were, and to certifie the Apoſtle how things went with the Church there: and more particularly, that by theſe faithfull and honeſt meſſengers, hee might comfort and confirme the Coloſſians hearts.
The firſt of theſe is called Tychicus, who being borne in Aſia, willingly accompanied Paul going thither, to preach the Goſpell there, as you may reade Acts 20. 4. Neither followed he him in that labour of the Miniſterie alone, as a thing very profitable for himſelfe: but euen then when Paul was priſoner at Rome for the Goſpel, he was with him there, and miniſtred vntounto him, and was ſent from thence by Paul, as with this Epiſtle to the Coloſſians, ſo with that which hee wrote to the Epheſians, as appeareth chap. 6. 21. 22. and alſo 2. Tim. 4. 10. where he ſaith that he ſent Tychicus to Epheſus.
Another of thē is named Oneſimus, who is the very ſame that Paul cōmendeth to Philemon in the epiſtle he wrote vntounto him: where we ſhall finde that he was Philemons vnthriftie ſeruant, and did runne away from his maſter for ſome great offence: but yet being touched with conſcience for that ſinne, and vnfainedly turned vntounto God, euen by Paul himſelfe, whileſt hee was priſoner at Rome, Paul thought it meete vponupon his vnfained amendment to commend him to his maſter againe. And he ioyneth them both together as it were in commiſſion in this cauſe, that in the mouth of two or three witneſſes, al truth concerning cauſes on both ſides, might bee eſtabliſhed. For further credit whereof alſo, hee doth adorne them with good and gracious titles.
And firſt for Tychicus, to the end that the dignitie of the perſon might procure more authoritie and credit to his teſtimonie among the Coloſſians, and from them to the Apoſtle himſelfe, he deſcribeth him by three titles or adiuncts: but they may be reduced vnderunder two ſorts or kinds. The one ſuch as is common to all Chriſtians, when hee termeth him, beloued brother: the other peculiar to them that trauaile in the Church cauſes, as Miniſters and ſuch like. And theſe are two in number: the firſt is, faithfull miniſter: the ſecond is, fellow ſeruant in the Lord. From all which there are many good inſtructions affoorded vntounto vsus: as in the firſt: that if any man be a true Chriſtian, and therefore our brother, wee are bound euen in that reſpect ſo much the more tenderly to imbrace and louelove him. For, though eueryevery one, yea that is not a Chriſtian, muſt be loued in his meaſure and manner, becauſe he is the creature of God, and the excellent workmanſhip of his owne hands, and the rather becauſe he is indued in ſome ſort and ſenſe with the image of God, yet there is a ſpeciall louelove due to ſuch a ſound hearted Chriſtian, as is a member with vsus of the ſelfeſame holie bodie. Neither indeed, ſpecially in ſpirituall conſideration, is he ſo much another man differing from vsus, as one and the ſelfeſame with vsus. For all true Chriſtians are members of one and the ſelfeſame bodie, growing vp together with vsus to the conſtituting of that bleſſed bodie of our Sauiour Chriſt, and to the framing and faſhioning, yea making vp of that very man, the head whereof is Chriſt, and the bodie are all faithfull Chriſtians. Concerning which, ſee what the Spirit ſaith, Eph. 2. 15. Hitherto for his generall or common title.
Now he deſcribeth him by his ſpecially calling: in which if we reſpect Chriſt, he was his miniſter and ſeruant, in the work, miniſterie and preaching of the Goſpell, and ſeruing him therin, not in outward ſhew onelyonly, or for filthie luere ſake, but in all fidelitie and ſyncere vprightnes: and therefore he is called in this place not onelyonly a miniſter, but a faithfull miniſter. And if we conſider or reſpect the Apoſtle, he was his fellow-ſeruant in the Lord, becauſe both the one and the other of them, Paul I meane and Tychicus, did ſerue the ſelfeſame God euen the father, and the ſelfeſame Lord Ieſus Chriſt in the holie miniſterie, walking in it with all fidelitie, as became them that had receiued grace from God, not onelyonly to beleeue his trueth, but to walke in the obedience of it that way eſpecially. And this doth teach vsus that by example, which the Apoſtle preſcribeth in an other place by precept and rule: Let him that hath an office, attend vponupon his office, Rom. 12. And againe, What is required of ſtewards (which al Gods miniſters are) but that they ſhould be found faithfull? And Chriſt ſaith, Who is a faithfull and wiſe ſeruant? euen ſuch a one as his master ſetteth ouer his houſehold, to giuegive them their iuſt proportion of meate in due ſeaſon, Matth. 24. What careleſnes, yea what vnfaithfulnes is there in all callings? yea Eccleſiaſticall as well as ciuill? Who thinketh that the place he hath is from God? or that he muſt render an account vntounto him? If Magiſtrates conſidered this, they would not be ſo furious and cruell, as many of them are. If Preachers did weigh it, they would not be ſo cold and careleſſe, ſo negligent and idle, in the execution of their duties, and in gaining men to God, as commonly they are. I will tell you my mind, there are few found in this function, to whom we may rightly attribute the adiuncts and titles that the Apoſtle giueth here to Tychicus, that they are faithful miniſters, and fellow ſeruants in the Lords worke: for feare many times and flatterie, bleareth out, if it doe not vtterly kill, their fidelitie and integritie: and corrupt reſpects, of priuate profit, honour and ſuch like, maketh them goe a way by themſelues, and to withdraw from the reſt of their brethren. Wee hauehave too much experience of this in the Courtlike preachers of our kingdome here, and other reformed Churches abroad, taſte and ſmacke too much of it, this being one bitter fruite that the Hierarchie hath left behinde it amongſt vsus. And thus farre for Tychicus and his titles.
Now concerning Oneſimus, Paul ſetteth him out and commendeth him to the Coloſſians, firſt by his common calling, by which being through faith grafted into Chriſt, he became a faithfull and beloued brother vntounto him in Chriſt. The ſelfeſame man that is here termed a faithfull & beloued brother, is named in the Epiſtle to Philemon verſ. 10. his ſon whom he begot in his bonds. How can this be? can one man hauehave two titles? Yea wel enough, if we conſider diuers reſpects and ſtates wherein they are, through Gods grace and goodnes. Such as the Miniſters beget by the Goſpell, and bring vntounto Chriſt and his Church, they are, as in regard of that worke of begetting them in the faith, and may be iuſtly called ſonnes: and this is that which the Apoſtle ſaith in the Corinthians, that though they had many teachers, yet they had but one father which was himſelfe, who alſo had begotten them vntounto God through the Goſpell, 1. Cor. 4. 14. But when that worke hath increaſed in them, and that they are become ſtrong men in Chriſt, then hee doth eueryevery where, and ſo may wee acknowledge all ſound beleeuers to be our brethren, as who are indeede the ſonnes of one and the ſelfeſame father, to wit God, in and by Chriſt, the firſt begotten brother of vsus all, and in whom the whole familie is named both in heauen and earth. Secondly, he commendeth Oneſimus vntounto them by theſe termes, that he was one of them, that is as wee would ſay, their countriman, and had the fellowſhip of the ſame countrey or nation with them, and that not onelyonly generally as Grecians, neither yet more particularly as people of Phrygia, wherein Coloſſe ſtood, but it may be of the ſelfeſame towne and citie. Whatſoeuer it be, we may learne here many good leſſons and doctrines. And firſt, that no mans ſinne, which hee hath truly repented of before God and the Church, ſhould be any diſparagement to him in ſubſequent times, no more then Oneſimus fraud and flying from his maſter was to him: nor wee thinke neuer a whit the worſe of him, nor hauehave him in leſſe eſteeme, then Paul had Oneſimus: for ſeeing God hath forgiuen it, as repentance is a true pledge thereof, and the Church hath receiued him, as it ought vponupon vnfained amendment, what reaſon that priuate and particular perſons, ſhould refuſe them, or thinke euill of them? vnleſſe they will be more wiſe and iuſt then God, or more ſeuere then the Church, and I think neither the one nor the other is fit for priuate men. And yet we ſee amongſt vsus, men ſo peeuiſhly pettiſh and wayward towards (I will not ſay offending parties, howſoeuer they offended, but) repenting perſons, that after a ſinne is once diſcouered, they will neuer be ſatisfied, but alwaies ſuſpicious, hauing for a ground of their ſurmiſes a maxime of the Ciuil law, He that is once found to be euill, is alwaies ſuppoſed to be euill: but forgetting the rule of the Apoſtle, 1. Cor. 13. that charitie is not ſuſpicious, and that they proceede by another rule towards offending, yea repenting perſons, then Iwis, they would hauehave practiſed towards them, if they were in the like caſe. But let vsus caſt away from vsus this and all other corruptions, that ſo wee may walke more religiouſly towards God, and more charitably towards his ſeruants.
Secondly obſerue, that Paul, not thinking it enough to hauehave commended Oneſimus, for his brotherly louelove and coniunction that he had with him in Chriſt, but adding alſo that hee was of the ſame nation, countrey, yea it may be citie with them: in which reſpect alſo he ſpeaketh afterwards of Epaphras, verſ. 12. of this chapter: and of this very Oneſimus, in his Epiſtle to Philemon verſ. 16. he declareth, that hee ſhould be ſo much the more deare to Philemon, becauſe he had been his ſeruant: Obſerue (I ſay) and gather from hence, that theſe naturall and ciuill familiarities and friendſhips, in which men partake one of them with another, as for example, conſanguinitie, affinitie, nation, countrey, citie, &c. ſhould be vntounto them, which through faith are ingrafted into Chriſt, more ſtrict cauſes and occaſions of mutuall louelove one of them towards another in the Lord. We denie not, but that that ſpirituall fellowſhip and communion which we hauehave in Chriſt, is indeed very neceſſarie, becauſe by it wee are all in him made brethren one with another, yea that without it there can be no true or ſound louelove, although men otherwiſe may be very ſtrictly ioyned together. The reaſon is, that whatſoeuer is in men without him, is but naturall and humane. And indeede to ſay truth, there cannot be any ſynceritie of the heart without Chriſt: and yet notwithſtanding, if vntounto that ſpirituall coniunction, there be added ſome naturall or politicall coniunction, there will alſo be a greater degree and further ſtep of louelove: in ſo much that the faithful people may more tenderly louelove and regard them, which both in faith and fleſh are linked to them, then thoſe that are knit to them onelyonly in the fellowſhip of the ſame religion. Which as the Apoſtle himſelfe meaneth, 1. Timoth. 5. 8. ſaying: If any man prouide not for his owne, and ſpecially for them that are of his houſehold, he hath denied the faith, and is worſe then an Infidell: ſo it is not obſcurely ſignified in that rule, Galat. 6. Do good vntounto all, ſpecially to thoſe that are of the houſehold of faith. And if nature muſt giuegive place to religion: then religion and it being ioyned together, men are and muſt be more ſtrictly tyed. And yet we ſee that vnderunder the colour of kinred, religion is deſtitute: and ſome vnderunder pretext of relieuing the religious, deſtitute their owne fleſh. The truth is, that both muſt be performed, if God himſelfe giuegive abilitie: and when we lack power to doe to all alike, then to preferre them that concerne vsus in fleſh and faith. And let this ſuffice for the perſons, as they are diſtinctly commended to the Coloſſians.
Now a little of them coniunctly. He ſaith, that he ſent Tychicus to them: and with him Oneſimus. There are two cauſes (as it ſhould ſeeme) for which hee ſent them. For though verſ. 8. hee ſeemeth to ſpeake of Tychicus onelyonly, yet he expreſſely mentioneth Oneſimus, verſ. 9: and laieth almoſt the ſame burthen vponupon him, ſpecially as in regard of priuate affaires, that he doth vponupon Tychicus. I ſay therefore, as I ſaid, there are two cauſes of this miſſion or legation. One, that hee might by them vnderſtand in what termes the affaires of the Coloſſians ſtood, ſpecially for their Church cauſes: for otherwiſe though hee wiſhed them well in the world, yet he medled not much with their worldly buſines. The other, that knowing how weake and faint good mens hearts be, he might, by the comming and preſence of theſe two, comfort and incourage the Coloſſians. Which though moſt properly it were the worke of Tychicus, as of the miniſter of the word, yet no doubt Oneſimus, as a particular member of the Church, might in his meaſure performe it, yea and did in his meaſure. To theſe two cauſes he addeth a third, and the ſame of no leſſe moment then the former, namely to cauſe the Coloſſians to vnderſtand in what ſtate he and his matters were. Becauſe as the good condition of the Coloſſians would make the Apoſtles heart glad: ſo the Apoſtle being well, who had been their gracious and good teacher, they could not but reioyce. From all which wee may obſerue, that though Paul were in his enemies hands, and were faſt bound in chaines, as we ſay, yet he thought it not enough, by writing this preſent Epiſtle to the Coloſſians, to confirme and ſtrengthen them in the faith, but alſo ſendeth Tychicus vntounto them, and together with him Oneſimus, whom notwithſtanding hee might hauehave detained with him, the better to miniſter vntounto him in the bands, that he indured for the Goſpell. And all this he doth, that by them hee might the better declare vntounto the Church his own particular eſtate, and be the better informed in the knowledge of their affaires. All which he doth not in a looſe minde, as in regard of himſelfe, babling out his owne matters, he careth not how, nor where, nor to whom: nor with a curious minde as in reſpect of their buſineſſes, being as too many are now adaies, too much occupied in other mens affaires, and careleſly neglect their owne, but of a very carefull heart for them and their good. Which care of his, amplified as you ſee, and being ſo great as it was indeede for the Churches of Chriſt, whoſe benefit and good edification in Chriſt, neglecting as it were his owne life and health, hee had alwaies before his eyes, ſhould teach vsus what we ſhould doe. Which yet that he might the better perſwade vsus vntounto, he mentioneth it, yea hee diſcourſeth vponupon it in many places, and namely 2. Cor. 11. verſ. 28. 29. where hee ſaith: Beſides thoſe things that come from without, that feare and trouble that daily riſeth vp in me, forceth me ſtill, I meane, care for all Churches. Who is afflicted, and I am not afflicted? who is offended, and I burne not? But what ſhall we ſay, ſinne and Satan, and the intiſements of this preſent wicked world, hauehave daſeled mens eyes, and beſotted their vnderſtandings, and plainly doe expreſſe the palpable, yea the deplorable calamitie of theſe naughty daies and bad times, in which a man ſhall hardly find any man, amongſt the members of the Church, that hath conſcience or care of the performance of this dutie. And can we maruaile at it, that the poore people know it not, or feele it not, ſith you ſhall hardly find one, amongſt many thouſand of the miniſters & preachers of Gods holy word, who doth not more care for his own health and welfare, then for the incolumitie of any other, yea of the whole Church beſides? And is it not manifeſt by this, that if a man be brought into ſome perill and hazard, hee will with the neglect of the Church, prouide for one, and imagineth, that if it goeth well with him, it goeth well withall. So ſtrongly doth the world, and worldly things, and ſelfe louelove, and all other corruption beare ſway: and ſo truly may wee ſay, as the Apoſtle Paul doth, 2. Tim. 4. 10. Demas hath forſaken me, and hath imbraced this preſent world. But indeed, if there were at this day ſuch fidelitie and zeale in the hearts of them that exerciſe and execute the miniſterie of God, as there was in Paul, and in other of Gods faithfull ſeruants in his time, they would eſteeme as nothing all the dangers of this life, and they would account as durt and dung all worldly pleaſures and profits, in compariſon of Chriſts glorie, and the Churches good. And of this let vsus aſſure our ſelues, that till men, yea miniſters be come ſo farre, they are but the ſhadowes of Chriſtians, and vizards or counterfeits, in compariſon of Gods faithfull ſeruants and miniſters. To amend this geere is not in vsus, howſoeuer we may ſpeake of it, and wiſh it: God onelyonly muſt work it. To him therefore let vsus goe with cheerefulnes and earneſtnes, and beſeech him to worke this care in the hearts of all faithfull miniſters that belong to him, and are imployed in his Church. Which he graunt for Chriſt Ieſus ſake: to whom with the Father and the holy Spirit, be giuen all praiſe and power, both now and at all times, of vsus and all people,
Amen.