An Exposition Upon Colossians, Biblical commentary 4 · Chapter 4 · Verse 1
VERSE I.
Yee masters doe that which is iust and equall vntounto your seruants, knowing that yee hauehave also a master in heauen.
THis verse belongs vntounto the doctrine of houshold gouernment, and containes, 1. the dutie of masters, 2. the reason, knowing, &c.
In the dutie, 1. the parties charged, (ye masters) 2. the dutie required, (doe that which is iust and equall) 3. the persons to whom it is to be performed, (vntounto your seruants.)
Masters. All masters are charged, without difference, yea the wife as well as the husband by a Synechdoche, the greatest as well as the meanest, and the poorest must deale iustly as well as they that hauehave more meanes, &c.
Doe that which is iust and equall.
Doctrine from the coherence: That God that promiseth eternall things, will prouide temporall things also. In the former chapter God promised the reward of inheritance to seruants: heere he takes order for their well being in the world, charging masters to see that they be vsed iustly and equally.
Iust. How masters do that which is iust.] Masters must doe iustly, and shew it, 1. generally, by not requiring vniust things of them, and by chusing such seruants as are iust into the familie, aPsal. 101.6.lest by bringing in leud seruants the rest be infected. For if it be a great iniustice to bring in an infectious seruant, that hath the plague vponupon his bodie, and to appoint him to worke among the rest of his seruants that are free from the disease, then it is much more vniust to bring in leud seruants, that hauehave the plague sore of sinne running vponupon them: for the presence, and counsell, and example of leud sinners, is of more power to infect a sound soule, than is a plaguie man to poison the sound bodie of others. 2. More particularly, masters must doe that which is iust, 1. to the soules. 2. to the bodies of their seruants. They must deale iustly with their soules, by helping them to grace if it be possible, but at least by bringing them to the publike meanes of grace, and by priuate training of them vp in Gods feare, by praier and instruction. The iustice they owe vntounto their body may be referred vntounto three heads: For either it concernes their maintenance, and so they must giuegive them their portion of bPro. 31.15.food conuenient for them; or it concernes their wages, and so they must giuegive the wages proportionable to their worke, and that in due time, and without defrauding them of any part of it; or it concernes their punishment, and so the iustice of the master must be shewed, both in this, that hee will punish their open disorders, as also that he will doe it with instruction, moderation, and to profit them and the whole familie.
Masters doe vnequally 7. waies.Equall.] Masters must not onelyonly deale iustly, but they must deale equally with their seruants. And masters deale vnequally many waies.
1 When they require inconuenient things: for though the seruant must obey, yet the master sinnes in requiring vnequall things.
2 When they impose more worke than they hauehave strength to doe.
3 When they turne them away when they are sicke: for it is equall that as thou hast had their labour when they were well, so thou shouldest keepe them when they are sicke.
4 When they restraine them of libertie for their soules. If thou hauehave the worke of their bodies, it is equall that thou take care for their soules: and if they serue thee six daies, it is very equall thou shouldest proclaime libertie to them to doe Gods worke on the Sabbath day.
5 When they restraine and with-hold their meat and wages.
6 When they send them out of their seruice emptie, after many yeares bondage, and not prouide that they may hauehave some meanes to liue afterwards.
To conclude, it is not equall for the master to heare eueryevery word that men say of his seruants bEccles. 7.23., nor is it meet they should bring vp their seruants delicately cProu. 27.23., nor yet that they should leaue their callings and the whole care of their businesse to their seruants, but they ought diligently to know the state of the heards themselues dProu. 27.23..
Thus of the dutie.
The reason followes.
Knowing that yee hauehave also a master in heauen.
Heere are foure doctrines to be obserued.
1 That there is no master, but he is a seruant; and therefore as hee would require his worke to be done by his seruant, so hee should be carefull himselfe to doe Gods worke, to whom he is a seruant.
2 That Gods maiestie and mans authoritie may well stand together: Christ and Caesar can well agree: Mans gouernment in a familie, and Gods gouernment in the world, are not opposite one to the other.
3 Ignorance of God, and the accounts must be made to God, is the cause of that securitie, insolencie, and crueltie that is in men.
That it is ill to vse seruants ill, it will be required if they be wronged.
Thus of the reason.
Verse 2. Continue in praier, and watch in the same with thankesgiuing.
In this verse, with those that follow to the end of the chapter, is contained the conclusion of the whole Epistle.
This conclusion containes matter of exhortation to verse 7. and matter of salutation verse 7. to the end.
The exhortation may be three waies considered.
1 As it concernes praier, ver. 2.3.4.
2 As it concernes wise conuersation, ver. 5.
3 And as it concernes godly communication, ver. 6.
Concerning praier, two things are to be obserued.
1 How we must pray, or the manner.
2 For what, or the matter.
In the manner three things are required: 1. perseuerance, 2. watchfulnesse, 3. thankefulnesse, ver. 2.
In the matter is further added, 1. the persons for whom, praying also for vsus: 2. the things for which, that God may open, &c. ver. 3.4.
Continue in praier. Of continuance in praier.The doctrines implied in these words are foure.
1 That our mortall condition is a condition of singular vanitie, in that the best of Gods seruants are euer wanting something.
2 That long praier of it selfe is not blame-worthie. Christ continued all night in praier.
3 That praier is of perpetuall vse in the life of a Christian.
4 That to pray by fits is not Gods ordinance, neither that hee requires, nor that he will accept.
The doctrine exprest in these words is threefold.
1 That we must hold out and pray still,foreign. and neuer giuegive ouer praier till we giuegive vp our soules into Gods hands.
2 That we must pray vponupon all occasions, for health, wealth, successe in our calling, preseruation of our estates, the blessing of God vponupon the word, Sacraments, reading, &c. for pardon of sinne, saluation of our soules, euer stretching out our desires to all the opportunities and callings to praier.
3 We must be instant in praier, set all aside for praier, wait vponupon it, for so the word is rendred, to wait, Act. 10.7.
Vse. Is first for reproofe of such wretched men as pray not at all, Iob 21.14. Secondly,Of such as fall away from the affection and practice of praier. for reproofe of such as make apostacie from the affections and practice of praier: and this is a fault in carnall men that fall from temporarie faith; or in Gods children, that by the deceitfulnesse of sinne and Sathan, giuegive ouer their affections and carefull diligence in praier. For the first sort, we must know, that when such men lose their ioy and delight in the word, they lose also their care in praier: but they must know they doe it not without singular danger; for now that hearing and praier are laid aside, seuen deuils worse than that one cast out by acknowledgement, may enter in: yea that they may fall from these affections into a reprobate sense; yea, which is worst, they are in danger of the sinne against the holy Ghost, and the more if they grow to hate praier and despight Gods grace in his children: and therefore they should be aduised with all speed to repent with sound sorrow, and beseech God to forgiue them, if it be possible, the thoughts of their hearts. And as for such of Gods children as are decaied and fallen away from the power and practise of praier, they should be wakened and remember themselues, both by considering the hurt they bring vponupon themselues, and the remedies for their recouerie The hurts befallen them by this apostacie are such as these.The hurts that follow the apostacie from the power and practice of praier. 1. The losse of the comforts of the sweet presence of God. 2. They put on a kinde of image of the old Adam againe, they looke as if they were no better than carnall people, they returne in many things to the filthinesse they had forsaken, they forme themselues to the courses of carnall wisdome, and too much like the world and the sinfull profits and pleasures of it. 3. Faith and louelove are more and more enfeebled, lesse sense of Gods presence, and lesse louelove to Gods children. 4. They bring vponupon themselues a tedious dislike of the meanes of saluation, besides the danger of many temporall iudgements.
For remedie of this great inconuenience, they must doe three things.
1 They must purge by godly sorrow and fasting. 2. They must labour to reduce themselues vntounto an holy order of liuing, both by a daily course of examination by the Law, and also by the consecration of themselues to the constant and orderly practise of all Christian duties. 3. They must by daily importunitie beseech God to giuegive them againe the words and affection of praier: and all this they should doe the more speedily, because if by long dwelling in apostacie they prouoke God, though by repentance they recouer themselues againe, yet the ioies of Gods spirit, or the great measure of them, may be lost, so as they shall neuer recouer the ioy of their saluation all their daies.
Obiections about prayer answered.3. This Doctrine may serue for incouragement to many of Gods poore seruants, against all the doubts and feares of their owne hearts, these neede only better information, for their discouragements arise from mistakings, as may appeare by their obiections.
Obiect. I hauehave much hardnesse of heart before I go to praier.
Sol. 1. So had Dauid in the entrance into many of his Psalmes, yet he recouereth and exulteth exceedingly before the end.
2. Hardnesse of heart that is felt and mourned for, is no hindrance to the successe of praier.
3. Therefore thou hast more neede to pray, for praier is as a fire that melts the leaden hearts of men.
Obiect. I want words when I come to pray.
Sol. 1. Go to Christ, and beseech him to teach thee to pray, and pray God to giuegive thee words that hath commanded thee to take vntounto thee words eLuk. 11. Hos. 14.3..
2. Be more in the examination of thy heart and life by the law.
3. The Spirit helps our infirmities, when (for words) wee know not how to pray as we ought fRom. 8.26..
4 The foundation of God remaineth sure, and is sealed; if thou but name the name of the Lord g2. Tim. 2.20., with vprightnesse, desiring and resoluing to depart from iniquitie, he may hauehave an infallible seale of saluation, that but nameth the name of God in praier as the word is in the originall.
foreign.Obiect. But I doubt of audience.
Sol. 1. Consider Gods nature, commandement, promise; his nature, he is a God that heareth praiers hPsal. 95.2., his commandement, for he as peremptorily giues his commandements to pray, as he doth any of the tenne Commandements, and therefore will certainly accept of what he so earnestly commands; his promises also are to be collected and considered as they lie scattered in seuerall Scriptures: He will be neere vntounto all that call vponupon him in truth. And his eares are open to the praiers of the righteous &c. OnelyOnly be thou carefull that thou lie not in any presumptuous sinne, and that thou turne not away thine eare from hearing the law, and that thou alowe not thine owne heart in wrath o… doubting, for these and such like are great lets of Audience.
Obiect. I hauehave praied long and often, and yet I am not heard.
Sol. 1. God sometimes doth of purpose deferre to graunt, that so hee might compell them to continue to pray.
2. Consider the things thou praiest for, whether they be such thing… as God will euer graunt; For if we aske amisse, or onelyonly for fleshly things, or to spend vponupon their lusts God will neuer heare iIam. 4.1.2.3..
3. God heares diuers waies, for sometimes he granteth not what is asked, but giueth what is answerable, to it or better, so he heard Christ Heb. 5.7.
Thus of continuance in Praier.
Watching in the same.
Of watching in praier.D. Watching is needfull vntounto praier kMat. 26. Luke. 21.36. 1. Pet. 4.8., for explication whereof wee must know that watching is taken 2. waies, either litterally or metaphorically; Litterally and so is either a Iudgement or a Dutie, watching as a iudgement, is when God brings vponupon wicked men the terrors of the night, or for chastisement of his seruants, holds their eyes waking as a dutie, watching, is a voluntary restraining of our eies from sleepe, and spending of the whole or part, of the night in holy imploiments. Thus the Church kept the night of the Passouer holy, Exod. 12.42. Thus Christ watched Math. 14.23.25. Thus Paul 2. Cor. 11.23. Thus Dauid Psal. 139.18. And this watching vsed by Gods Children was either ordinarie or extraordinarie. Ordinarie watching is nothing but a sober vse of sleepe, in which we ought to be moderate aswell as in eating and drinking. Extraordinarily Gods Children hauehave beene vsed to watch either vponupon occasion of great Iudgements lLam. 2.19. Isay. 26.9. Psal. 102.7. Mark. 14.38., or for preparation to some great businesse. Thus Christ would spend whole nights in praier; thus hee watched before his passion. Or when they hauehave lost the benefit of Christs presence, Cant. 3.1. and all this they hauehave done with great successe, for their reines hauehave taught them in the night mPsal. 16.7.and their soules hauehave beene full as with marrow nPsal. 63.5.6.▪ But we may iustly complaine and take vp the wordes in Iob 35.10. But none saieth where is God that made me, euen the God that giueth songs in the night?
But it is spirituall watchfulnesse that is here specially required, and it is nothing else but a Christian heedfulnesse, obseruation, and consideration, both for preuention of euill, and imbracing of the meanes, waies and oportunities of good. And thus wee must watch, first our owne hearts, to spie out where any spot of spirituall leprosie in thoughts or affections breakes out, to heale it in time. Secondly the practises of Sathan, that we be not insnared with his spirituall baites and methods. Thirdly the waies of God: if any mercy appeare, or fountaine of grace open, to snatch vp our incense, and runne presently to Gods Altar, and offer with our sacrifice the calues of our lippes; or if any threatning arrest vsus or iudgement befall vsus, to make our peace speedily and flie from the anger to come. Fourthly, the comming of Christ either by death or iudgement, specially we should watch vponupon whom the ends of the world are come oLuk. 21.36., But that which is here principally meant, is watching vntounto praier, and thus wee had neede to watch, 1. to the meanes to get abilitie to pray. 2. To the opportunitie and occasions of praier. 3. To the successe of it, to take notice of Gods answere, and our speeding, waiting vponupon God till he giuegive a blessing, or if God hide himselfe to sue out an attonement in Christ.
Thus of Watching.
With thankesgiuing.
D. 1. When we hauehave any suites to God for what wee want, we must carefully remember to giuegive thankes, for mercies receiued: and particularly for all Gods mercies in praierpPhil. 4.7. 1. Thes. 5.16.17..
2. In that the Apostle so often vrgeth the dutie of thankesgiuing, it shewes that naturally wee are exceeding vnthankefull for the mercies of God, and that few of vsus are carefull to yeeld God constantly this sacrifice.
3. There are diuers kindes of thankesgiuing, or diuers waies of thanking God. For men giuegive thankes,
1. By receiuing the Eucharist which is called the cuppe of blessing qforeign 1. Cor. 10.16. Psal. 50. vlt..
2. By obedience of life, for he that will truely offer praise vntounto God must order his waies aright.
3 By opening our lippes to sound forth his praise, and thus Gods name is honoured, both by the thankes or praise
1. Of celebration when we tell of Gods mercies to others.
2. Of inuocation when we speake of Gods praises to God himselfe in praier, this is heere specially meant, and of this I hauehave intreated before at seuerall times, out of other places of this Epistle.
Thus much of the manner how we must pray, The matter followes, and first of the persons for whom we must pray.
Praying also for vsus.
In Generall I obserue three things, 1. That wee ought to pray one for an other. 2. That one great meanes, to get a large heart in praier, and the perseuerance in the practise of it, is to endeauour after tender and affectionate desires to helpe others by praier. 3. That Christians should desire the praiers of others, as carnall men make vse of their friends to get their helpe for wealth, offices &c. So should Christians improue their interest in the affections of their friends by seeking prayer of them.
Also] It is foreign together, and so notes that it is not enough to pray for others but we must pray with others, and mutually help one another by faith, knowledge and praier.
For vsus] Here I obserue 4. things.
1. That the greatest in the Church need the praiers of the meanest.
2 That in hearing praier God is no accepter of persons, he is aswell willing to heare the Colossians praiers for Paul, as heare Paul pray for the Collossians.
3. It is the dutie of the people to pray for their ministers.
Note4 It is to be obserued, That he wisheth them to pray for other Preachers aswell as for himselfe, there may be a spirituall pride in desiring the praiers of others, he did not enuie that others should hauehave roome in the hearts of others aswell as hee.
Thus of the persons for whom.
The things for which are two waies to be considered, 1. As it is briefly laid downe. 2. As it is more largely explicated.
It is laid downe or propounded in these words that God would open to vsus a doore of vtterance, and is explicated in these words that follow, by the subiect, reason and end.
A doore of vtterance] There are diuers doores in the Scripture, in the metaphoricall acceptation of the word. There is the doore
1. Of admission, into the functions of the Church, Ioh. 10 1.
2. Of life, and the doore of life is the wombe of the mother, Iob. 3.10.
3. Of protection, and so to be without doores and barres is to be without defence and protection, Ier. 49.31.
4. Of grace and regeneration, Ioh. 10.7.9. Psal. 24. vlt. Reuel. 3.8.
5. Of death and iudgement, Iob. 38.17. Act. 5 9. Iam. 5.9.
6. Of glory, Reuel. 21.12.
Lastly there is a doore of guifts as of knowledge Reuel. 4.1. Prou. 8.33. Of faith Act. 14.27. Of vtterance, 1. Cor. 16.9. So heere the doore of vtterance comprehends 5. things. 1. Libertie and free passage to preach the G…spell▪ 2. Oportunitie. 3. Power of preaching. 4. Courage and boldnesse, with full vent to rebuke mens sinnes, and reueale all Gods counsels without feare of any mans face. 5. Successe, euen such vtterance as will open a doore into the hearts of the hearers, so that to pray for the opening of the doore of vtterance, is to pray for libertie, oportunitie, power, courage and successe.
Vse. Is first for ministers and then for the people; Ministers may see heere what it is that specially makes a happy Pastor, not liuing countenance of great men &c. but libertie, courage, power &c. And it greatly taxeth foure sorts of Ministers. 1. Dumbe Ministers, that vtter nothing. 2. Fantasticall Ministers that vtter the falshood of their owne braines, that speake their owne dreames, and from the vanity of their owne hearts, and seeke out for the people only pleasing things, dawbing with vntempered morter. 3. Idle Ministers, that vtter not all Gods counsell, for matter or for time, speake but seldome to the people, preach not in season and out of season. 4. Cold Ministers that seeke not the power of preaching, striue not to approue themselues in the sight of God and to the conscience of men.
The people also should make conscience of their dutie, they may learne from hence, what to pray for, and should daily with importunity, beseech God to giuegive this wide doore of vtterance to their Teachers.
Before I passe from the matter he praies for, I must note a doctrine lies secretly lodged within the same, we may finde in the end of this verse, that the Apostle was in prison, and yet he doth not desire to hauehave the doore of the prison open, but the doore of his heart open to vtter the mysterie of Christ, Noting that it is a greater want, to want the liberty of his ministry, in respect of vtterance, then it is to want the liberty of his body in respect of the prison. We should take notice of this for diuers vses: 1. For thankfulnesse, if there be a doore of vtterance opened in Gods house. 2. For preuention of all things (as much as lieth in vsus) that might stop the mouthes of Gods faithfull ministers. There are fiue things that stop the mouthes of ministers in generall:Fiue things stop the mouthes of Gods ministers. 1 Ignorance and presumptuous sinnes in the ministers themselues; for polluted lips are no lips of vtterance: the lips of the minister should be touched with the coales of knowledge, zeale, and mortification. 2. The sinnes of the people many times put the Teachers to silence: the rebellion of the house of Israel made Ezechiel dumbe, that he could not preach, Ezech. 3.26.24.27. 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching, 1. Cor. 16.9. and therefore we should pray that God would deliuer his faithfull ministers from vnreasonable and absurd men, 1. Thess. 3.2. 4. Discouragement and feare silence many a minister in respect of the life and power of preaching, 1. Cor. 16.9.12. Heb. 13.17. Lastly, humane wisdome not only lets the people from the profit of hearing, but likewise it lets the minister from the power of preaching.
God would.]
Doct. 1. The hearts of ministers, yea of the best ministers, are naturally shut; they hauehave no gift to profit withall, but they hauehave receiued it: and who is sufficient of himselfe for these things?
Doct. 2. Tis God only that opens vntounto men the doore of vtterance; tis hee that makes the heart of the Priest fat, and creates the fruit of the lips to be peace: he openeth, and no man shutteth; and shutteth, and no man openeth: and it should teach them lesse to feare men and their rebukes, and the lesse to care for the rage of the oppressor: for if he will giuegive libertie, who can restraine it? and if he will silence, who can inlarge?
Euen vntounto vsus.] This manner of speech notes either his humilitie, or his restraint in prison, or the difficultie of vtterance. His humilitie it may note in this sense, that howsoeuer he hath beene a blasphemer, or persecuter, &c. yet that God would be pleased to honour him and his worke so much, as giuegive vtterance euen to him and such as he is. His restraint in prison it may import also, and so his desire is they should not pray onelyonly for ministers that were at large, and enioied peace, but also euen for him and such others as were in prison; for a godly Preacher will not be idle, no not if he come into prison: and thus also it notes, that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men; an Apostle cannot teach a prisoner, without Gods speciall aid and blessing. These words may note also the difficultie of vtterance, as if he should say, you had need to pray not only for ordinarie, but extraordinarie ministers.
Thus of the thing praied for, as it is briefly propounded. Secondly, it is inlarged, 1. by the subiect, 2. by a reason, 3. by the end.
The subiect of the vtterance is the mysterie of Christ.
To speake the mysterie of Christ. How Christ is a mysterie to 6. sorts of men.] Christ is a mysterie to the Gentiles, to the Iewes, to Heretickes, to Papists, to carnall men, yea to godly men. It is a mysterie to the Gentile that there should be a Sauiour: To the Iewes, that saluation should be in the Carpenters sonne: To the Papists, that he should be the Sauiour alone: To the Heretickes, that hee should be a Sauiour in both natures: To the carnall man, that he should be a Sauiour in particular to him: And to the godly man, that he should be such a Sauiour.Christ a mysterie 5 waies.
But to expresse this more particularly, Christ is a mysterie fiue waies: for there are mysteries
1 In the person of Christ: for what tongue can describe the supercelestiall vnion of his natures, or the treasures of wisdome and knowledge, or the fulnesse of the Godhead that dwels in him bodily?
2 In his life and death. The world could not comprehend the bookes that might be made of the wonders of his birth, life, and death. We may see in that that is written what to adore; for in this world a perfect knowledge we shall neuer attaine.
3 In his body, which is the Church: for who can declare his generation? or expresse the secrets of his power and presence, in filling her, who himselfe is her fulnesse, and filleth all in all things? or describe the manner of the vnion betweene Christ and his members? Is not this a great mysterie?
4 In the Sacraments of Christ: The holy inuisible presence of God is a mysterie: the communion of the body and bloud of Christ, not locally or by contact, and yet truly, is a mysterie: the seale of the holy spirit of promise vponupon the hearts of beleeuers, in the due vse of the Sacraments, is a mysterie. The spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly, is a great mysterie.
5 In the Gospell of Christ. And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ: and it is called a mysterie because of the hiding of it. If you aske me where the Gospell hath beene hidden; I must answer, it hath beene hidden,The Gospell hidden fiue waies. 1. in the breast of God from all eternitie: 2. in the shadowes and types of the ceremoniall Law, which was the Iewes Gospell: 3. in the treasurie of holy Scriptures: 4 in the person, obedience, and passion of Christ, who was the substance of the Mosaicall Ceremonies, and the quintessence of all Euangelicall doctrine: 5. in the hearts of Christians.
If you aske me from whom it was hidden; I answer, not from the elect, for God by preaching reuealed it vntounto them in due time; but from wicked men, but with great difference:The Gospell hidden from the wicked diuersly. for to some there is no Gospell at all giuen, as to the Gentile; to some not giuen plainly, as in those congregations of Israel, to whom this euangelicall loafe is not diuided, though in the whole lumpe it bee giuen: to some not giuen in the power of it, for though they heare the preaching, yet by reason of mixtures, carnall wisdome, or ignorance, and confusednesse in the Teachers, there is little power in it: to some not giuen internally, though externally they hauehave meanes in the plentie and power of it.
If you yet aske me what causeth this hiding of the Gospell from such as liue euen in the light of it; I answer, it is either
Why wicked men cannot see the Gospell.1 The vaile of their owne ignorance.
2 The powerfull working of the God of this world to blinde them, 2. Corinth. 4.4.
3 The custome in sinne, and customarie abuse of pleasures and profits.
4 The secret iudgement of God, either because he will hauehave merciemercy on whom he will hauehave merciemercy, or because men hauehave beene touched and reiect Gods call in the day of saluation, or because they hauehave presumptuously abused Gods promises, to make them ba…ds for sinne.
The vses follow. Is the Gospell a mysterie? it should teach vsus
1 To esteeme Gods ministers, seeing they are dispensers of Gods mysteries, 1. Cor. 4.2
2 To striue by all means to see into this secret, accounting it our wisdome & vnderstanding, to gaine the open knowledge of this secret doctrine, Eph. 1. 8.9. but because eueryevery vessell is not meet to beare this treasure, we should get a pure conscience to carrie this mysterie of faith in, 1. Tim. 3.9.
3 To account our eares blessed if they heare, and our eies blessed if they see:foreign. it is a great gift of God to know the mysterie or secrets of this Kingdome, Mat. 13.11. &c.
4. In compassion to the soules of many thousands in Israell, to pray for vtterance to publish more powerfully, not the common things but the secrets of the Gospell, Eph. 6.19. there is need not of more preaching but of more powerfull preaching.
For which euen I am in bondes] either at Ephesus as Dionisius thinkes, or at Rome as Caietan and others thinke, Here are 5. things to be obserued.
1. That the truth of the Gospell ought to be so deere vntounto vsus, that wee should be content to suffer for it.
2 We should be willing to suffer, the extreamest and basest things, as here euen bond, and therefore much more the speaking against of sinners.
3. As any Ministers are more faithfull, they are in more danger, to be troubled and molested.
4 Crosses should inflame vsus so much the more to sinceritie, he is more eager after vtterance, now that he is in bondes.
5. The cause not the suffering makes the Martir, not eueryevery one in bondes is a Martir, but when it is for the Gospell, men may suffer for their indiscretion and sinne.