Exposition of Colossians, Sermons · Chapter 4 · Verse 10
VER. 10 Ariſtarcus my priſon-fellow ſaluteth you, and Marcus Barnabas ſiſters ſonne, (touching whom yee receiued commandements. If he come vntounto you, receiue him.)
11 And Ieſus which is called Iuſtus, which are of the circumciſion. Theſe onelyonly are my worke-fellowes vntounto the kingdome of God, which hauehave beene vntounto my conſolation.
In this verſe the Apoſtle comes to a ſecond branch of his concluſion,The ſecond branch of Apoſtle concluſion. (namely the declaration of the louelove of others, that were with him towards the Coloſſians, made knowne both by their ſalutations, ſent vntounto them, and by their praiers for them, in the 10.11.12.13. and 14. verſes. In the 10 and 11. verſes wee hauehave three perſons mentioned, that out of their louelove ſent ſalutations to the Coloſſians, Ariſtarcus, Marcus, and Ieſus, and that the Apoſtle might incite and ſtirre vp the Coloſſians, to regard the louelove of theſe men, and to louelove them againe, hee deſcribes them, and ſets them out after a double manner.
Firſt, hee commends them by ſuch titles as were proper to them ſeuerally, as that Ariſtarcus was his priſon-fellow, Marcus kinſman to Barnabas, his ſiſters ſonne, and that hee was alſo a man touching whom they had receiued commandements, that if hee came vntounto them, they ſhould receiue him, and Ieſus, 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 Iewes, that they were al three of the race of the Iewes, (which are of the circumciſion.)
Secondly, by their aſſiſting of him, and working together with him to the kingdome of God, which commendation is further amplified by the word of reſtraint (onelyonly) that they only were his workfellowes vntounto the kingdome of God. And then,
Thirdly, they are commended by the comfort which they yeelded to the Apoſtle, that being in part, an effect of their aſſiſtance of him to the kingdome of God, in the laſt words of verſe 11. (wich hauehave beene vntounto my conſolation) and ſo we ſee the generall things contained in theſe two verſes.
Come we to ſpeake of them ſeuerally,Interpretation. and firſt of the 10. verſ. (Ariſtarcus my priſon-fellow ſaluteth you, and Marcus, Barnabas ſiſters ſonne.) 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 Iewes, and being conuerted by Pauls preaching, he did accompany him in the moſt of his iourneies, hee was taken with him in the tumult at Epheſus, and after that hee accompanied him going into Aſia, and was carried priſoner together with Paul to Rome, and therefore hee heere cals him his fellow-priſoner.
The other heere named (Marcus) was (no doubt) that Iohn Marke, ſpoken of, Act. 12.12. who being taken into the company of Paul, and Barnabas, miniſtred to them in their iourney till they came to Perga, a Citie in Pamphilia, but then departed from them, and returned to Ieruſalem, Act. 13.13. by meanes 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, Marke repented him of his departure, and was reconciled to Paul; yea, hee became ſtudious, and painefull in promoting the Goſpel, and hee was with Paul being priſoner at Rome, and miniſtred vntounto him, as appeares both in this text, and Philem: Epiſt. verſ. 24 him the Apoſtle commends vnderunder the title of Barnabas ſiſters ſonne, (that is) nephew, or kinſman to Barnabas, that worthy ſeruant of Chriſt, and hee further addes that touching him they had receiued commandements, meaning that they had beene written to concerning him, and the tenour and effect of the commandement, or writing was, that if he came they ſhould receiue him (that is) that they ſhould entertaine him kindly, and reſpectiuely, as a true and faithfull ſeruant of Chriſt, and the reaſon of that Commandement, or writing was, leſt vponupon his former fault, his refuſing to goe with Paul, and Barnabas to the worke of the Lord, and thereupon Pauls refuſall to take him to his company, the Coloſſians ſhould thinke that Paul ſtill carried an hard conceit of him, and that hee was not worthy to bee receiued.
Thus then conceiue wee the meaning of the Apoſtle in the Apoſtle, in the words of this verſe; as if hee had ſaid.
Ariſtarcus that hath gone through many brunts of trouble with mee, and now my fellow-priſoner, and Iohn Marke nephew to Barnabas, that worthy ſeruant of Chriſt. who (indeed) at one time pulld away his ſhoulder from the worke of the Lord, for which I was much offended, and after that refuſed to take him to my company, but hauing repented himſelfe of his departure, and being reconciled vntounto mee, I hauehave written to you concerning him, and touching him you hauehave reciued commandements, that if he come to you, you ſhould giuegive him kinde and reſpectiue entertainement. Theſe two out of their louelove, ſend ſalutalions, they louingly and friendly ſalute you.
Now heere obſerue we in generall that theſe perſons Ariſtarchus, Doct. 1 Marcus, and Ieſus called Iuſtus, out of their louelove, and in token of it, ſent ſalutations to the Coloſſians, whence we hauehave warrant and ground for ſending of ſalutations. That ſending of ſalutations, is not onelyonly a matter of ciuilitie,Sending of ſalutations is not onelyonly a matter of ciuility, but a duty of louelove that one chriſtian is to yeelde to another, and it muſt proceede from louelove. and good manners (as we call them) but a duty of louelove required of Chriſtians, and to be performed one to another, by word, or by writing, we hauehave example of it not only heere but in other places alſo Rom. 16. almoſt throughout the whole chapter, 1. Cor. 16.19.20. 2. Cor. 13.12. wee finde it required by expreſſe precept, greete ye one another with an holy kiſſe, and therefore ſending of greeting one to another, is not onelyonly a matter of common curteſie, but a duty to be performed for conſcience ſake, to expreſſe that louelove and good affection that we beare one to another, for the Lord who hath appointed it to be a token of louelove, would hauehave it to proceede from louelove, and therfore whom we are forbidden to louelove in their euill waies we are forbidden to ſalute, 2. Ioh. 10. verſe. If there come any vntounto you and bring not this doctrine, receiue him not to houſe, neither bidde him god-ſpeede. Wee muſt then looke with what affection we ſalute one another, our ſaluting and greeting one another muſt bee a teſtimonie and token of our heartie, and vnfained louelove to thoſe which we ſalute.
No doubt we will eaſily yeeld that to ſalute one another is our dutie, and we ſo doe, as occaſion is offered,Reproofe of thoſe who yeelde to others only a verball and complementall ſalutation. but is thy ſaluting of an other at all times a fruite of thy true louelove to them whom thou ſaluteſt? I feare me it is not ſo in ſome, they ſalute others, and ſeeme kindly and friendly to greete them, but their ſalutation is many times, (as we vſe to ſay) but from the teeth outward, it comes not from any true louelove of the heart, eſpecially if there hauehave beene a difference, or iarre betweene them and thoſe whom they ſalute, or they hauehave conceiued ſome diſlike of them, then their ſalutation is but as the couetous miſers welcome, Prouerb. 23.7. as though he thought it in his heart, he ſaith to his gueſt, eate and drinke, but his heart is not with him, ſo they ſalute others with whom they liue, and (happily) aske them how they do, but it is like Ioabs ſaluting of Amaſa, 2. Sam. 20.9. they carrie within a wicked purpoſe, and miſchieuous heart againſt them, yea ſome thinke it ſufficient if they yeeld a verball greeting of thoſe with whom they liue, and ſticke not to ſay, I giuegive him or her the time of the day, when I meete them, I aske them how they do, and what would you hauehave more, yes, there is more required of thee, thy ſaluting of others muſt proceede from a true louelove of them, it muſt be a fruite iſhuing out of that louelove, and to that end conſider thus much.
That counterfet louelove to men diſcouers fained and counterfet louelove to God.Motiues to ſtirre vsus vp to ſalute others heartily. For the firſt table of the commandements is fulfilled in the ſecond, and the duties of the ſecond, are plaine euidences of the duties of the firſt, and he that ſaith he loues God, and hates his brother, he is a liar: for how can he that loueth not his brother whom hee hath ſeene, louelove God whom he hath not ſeene, 1. Ioh. 4.20.
Againe, counterfet louelove to men diſcouers a corrupt heart, an heart not ſanctified by the word, and ſpirit of God, 1. Pet. 1.22. ſeeing your ſoules are purified in obeying the truth through the Spirit to louelove brotherly without faining, louelove one another with a pure heart feruently.
If then thou wouldeſt be loath to diſſemble with God, and if thou wouldeſt not diſcouer 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 euer go together in thy ſaluting of others, take heede of formall ſaluting of any: Let thy ſaluting and greeting of others euer proceed from inward affection and be an euidence and teſtimonie of thy vnfained louelove to thoſe whom thou ſaluteſt.
In the next place we are more ſpeciallie to marke, that the Apoſtle to prouoke the Coloſſians to louelove, and honor Ariſtarcus, as he out of his louelove ſaluted them, deſcribes him by his impriſonment with himſelfe, that he had gone thorow 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 hauehave ſuffered for the truth ſhould be a ſpeciall reaſon to mooue vsus to louelove and to honor them,The conſtant ſuffering of men and their impriſonment ought to moue vsus to louelove and to honor them aboue other profeſſors. yea to honor them aboue other men, yea aboue other profeſſors of the Goſpell, we finde that the Apoſtle thus ſet foorth Andronicus and Iunia his Coſens Rom. 16.7. And Epaphras Philem. Epiſt. verſ. 23. and indeed ought we not exceedingly to louelove, and in louelove to honor, and reſpect them, who being free, are content to become bound for the Goſpell ſake, and are moſt faithfull, and faſt to Gods truth, and ought wee not exceedingly to honor thoſe whom the God of glory hath ſo highly honored, as to chuſe them out from among the common ſort of ſoldiers, to be as it were his champions to ſtand out in the defence of his truth, againſt all gaineſaiers? certainely we ought.
And therefore take heede thy thoughts be not like the thoughts of the world, do not thou thinke they are fooles, Vſe. and ſilly fellowes, men of no reach nor wit, that ſuffer reſtraint of their liberty by impriſonment, for the truth of God;We are not to thinke as the world doth touching thoſe that are impriſoned for the truth of God. as the world, and as carnall minded men thinke of them, but remember the words of the Apoſtle Phil. 1.29. To you it is giuen for Chriſt, that not onelyonly ye ſhould beleeue in him, but alſo ſuffer for his ſake.
The Apoſtle would hauehave vsus to know that it is a ſpeciall fauour which none attaine to, but they to whom it is giuen and granted by ſpeciall priuiledge from the Lord, and that it is a ſpeciall honour vouchſafed to ſome, to ſuffer for the truth of God, and thou art to diſcerne that honor and to ſee it ſhining through the thicke cloud of their ſufferings, and thou art to honor, and to eſteeme them the more, whom the Lord hath ſo honored, otherwiſe thou lookeſt not on them with a right eie, and thy heart is not right within thee.
Obſerue further in that the Apoſtle calles Ariſtarchus his priſon fellow we may eaſily, and we muſt needes conceiue, 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 wee may raiſe this point of doctrine.
Doct. 3 That the ſame afflictions befall diuers of the children of God,The ſame afflictions befall diuers of Gods children. that which one of Gods children ſuffers, another, yea it may be many others ſuffer the like, the cup of affliction in any kinde, is not tempered, and appropriated to one childe of God alone, but it is made ready for many of them, as the father himſelfe ſhall iudge fit, and many of Gods children drinke of the ſame cuppe of affliction, no childe of God is ſingular in his ſuffering, but he may finde out a fellow ſufferer, if he looke abroad into the world, and into the ſtate of Gods 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 daies of Abraham, plainely ſhewing, that the Lord tried Izhak with the ſame affliction of famine, that he had tried Abraham his father withall. Heb. 11.36. The holy Ghoſt ſaith others hauehave beene tried by mockings, and ſcourgings, yea moreouer by bonds & impriſonments, giuing vsus to vnderſtand, that howſoeuer the Saints ſuffered ſome one kinde of affliction, and ſome another, yet no kinde of affliction was laide on any one alone, but others were fellow ſufferers with him, and endured the like, we ſee it then a cleare point.
Vſe. That no triall or affliction befals one childe of God alone, but others alſo with him, he hath fellow ſufferers.
And this (for the vſe) may ſerue as a ground of great comfort to a childe of God in time of ſome grieuous affliction,Comfort to Gods children in time of their grieuous afflictions. as the common ſaying is, it is a comfort to ſuch as be in miſerie to hauehave a companion in their ſuffering.
And (indeed) there is matter of comfort to a childe 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 Gods children, and that he may (if he will) finde out a fellow-ſufferer one that is like to himſelfe in ſuffering, in time of great affliction, Sathan will be buſie with a weake Chriſtian, and go about to perſwade him, and to faſten it vponupon him, that neuer any but he tooke vp that croſſe, or at leaſt, was afflicted as he is, and ſometimes he doth worke that perſuaſion into the hearts of ſome that are weake, and they ſticke not to vtter it, and to crie out, as the Church did, Lamen. 1.12. was there euer any ſorrow like vntounto my ſorrow which is done vntounto me wherewith the Lord hath afflicted me in the day of his fierce wrath: Oh neuer man nor woman ſuffered as I ſuffer, neuer any felt and endured that which I feele, and endure. Thou art deceiued whoſoeuer thou art, this is but out of thy weakeneſſe, it is not ſo, if thou be a childe of God know it for a certaine truth, what thou doeſt abide, others of Gods children in like ſort hauehave abiden, and thy ſuffering, and meaſure of affliction, is no more a token of Gods diſpleaſure to thee then this was to them, but both to thee, and them it is his meſſenger in louelove, for the exerciſe of thy faith, the triall of thy patience, or ſome other good end, the Apoſtle Peter ſpeakes plaine to this purpoſe 1. Pet. 5.9. Reſiſt the (deuill) ſtedfaſt in the faith, knowing that the ſame afflictions are accompliſhed in your brethren, which are in the world. If then Sathan be buſie with thee in time of thy affliction, and tell thee thou art an odde perſon, and thou differeſt from all Gods children in thy ſuffering, and that the Lord neuer dealt ſo with any of his children, tell him he is a liar as he hath beene. The Apoſtle whom thou oughteſt to beleeue 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 odde perſon, thou differeſt not from all Gods children in thy ſuffering, euer remember it in time of thy grieuous affliction, that no other triall, or affliction, is vponupon thee, then hath beene, or now is endured by other of Gods children, and thou art no otherwiſe chaſtiſed then with that rod that hath beene laide on their backes, whoſe ſaluation is ſure, and thou ſhalt finde it will be a notable comfort to thee.
We are further to obſerue 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 ſeruant of the Lord, and in that reſpect to be eſteemed, hence wee may eaſily gather thus much.
Doct. 4 That it is no ſmall honor to be kinſman to one that is a worthy ſeruant 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.It is a matter of honor and dignitie to be of the kindred of ſuch as are godly and worthy inſtruments of Gods glory.
And hence it is that the Apoſtle not only heere, 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 Iaſon, and Soſipater my Kinſmen whereby the holy ghoſt would teach vsus to eſteeme it as an excellent honor to be of the kindred to a godly man, ſee then by this briefly, the great force of true pietie and the accoumpt it is of with the Lord, it is ſufficient not only to get honor to thoſe that hauehave it with all that are able to iudge aright, but alſo to all their kindred, and ſuch as bee Vſe. 1 of the kindred to good and godly men, may reioyce in this,True piety is not onelyonly an honour to thoſe that hauehave it, but it brings honour alſo to all their kindred. and after an holy manner euen boaſt in it, that they hauehave worthy ſeruants 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 vp to the like godlineſſe, elſe that honor will turne into their ſhame, both before God, and men, for as Salomon ſaith of age Prouerb. 16.31. Age is a crowne of glorie when it is found in the way of righteouſneſſe.
So to bee kinſman to ſome worthy ſeruant of God, or deſcended of godly Parents, is a crowne of glory, if it bee ſet on the head of one that is godly & religious himſelfe, elſe it is rather a diſhonour vntounto him, and without Gods mercy, it ſhall encreaſe his condemnation.
Again, is it an honor to be of the kindred to holy men Vſe. 2 and worthy ſeruants of God? then much greater honour is it to be brother to the ſon of God himſelfe, the Lord Ieſus & the adopted ſon or daughter of God the father, in him,It is the greateſt honour that can be, to be brother to the Lord Ieſus, and the adopted ſonne or daughter of God his father, in and thorow him. that is the higheſt degree of honour that can bee vouchſafed to any; worldly men eſteeme it great honour to bee of the kindred of noblemen, and great men in the world, but alaſſe, it is but a ſhadow, or rather not ſo much as a ſhadow, compared to the true honour of the leaſt of Gods Saints, to be brethren to Chriſt, and the adopted ſonnes and daughters of God, and therefore let thy heart be affected with that honour, and be thou euen ambitious, in ſeeking after tbat aboue all things in the world.
The Apoſtle further affirmes that touching Marcus, the Coloſſians had receiued commandements, that if he came vntounto them, they ſhould receiue him, they had been written vntounto concerning him, they had receiued letters (no doubt of commendation touching him, and letters giuing 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 conuenient, ſo they had receiued letters (it may be) from the Apoſtle, by vertue of his Apoſtleſhippe, commanding them, if Marcus, now a true and faithfull ſeruant of Chriſt came vntounto them, they ſhould giuegive him kinde and reſpectiue entertainement: See then in the Apoſtle an excellent example of Chriſtian behauiour, toward ſuch as hauing formerly offended, are now truely humbled for their offence, and ſhew foorth euident ſignes of their repentance for the ſame. Though Iohn Marke had made defection not from Chriſt and Chriſtian faith, but from the labour and worke of it, from going with Paul and Barnabas to the worke of the Lord, and therefore greeuouſly offended, yet now hauing repented himſelfe of his ſinne, and teſtified his repentance by his ſincere care to promote the Goſpell of Chriſt, the Apoſtle did put cleane out of his minde, his former offence, and eſteemed him as a true and faithfull ſeruant of Chriſt, and did commend him to the Church by his letters, he writ letters of commendation on his behalfe, yea (as it may ſeeme) he vſed his Apoſtolicall power, in charging them to whom he writ, that if Iohn Mark came vntounto them, they ſhould receiue him, we ſee then no former offences ſhould bee remembred after the heart is truely touched for them, and repentance made knowen by infallible tokens, this poynt wee lately ſtood on.
I will now onelyonly adde thus much.
Doct. 5 That no former offence to vsus in particular ſhould bee thought vponupon, after the partie offending, hath been humbled, and hath made knowen his repentance, and we are mutually reconciled, after mutual reconciliation between parties that hauehave beene at difference, all former offences ought to bee cleane forgotten, as though they had neuer beene, yea, there ought to bee a commending of good things in the party that hath offended vsus, and a dooing good to him, as occaſion is offered.After mutuall reconciliation between parties that hauehave beene at difference, all former offences ought to bee cleane forgotten, & there ought to be a doing good one to another, as occaſion is offered.
And therefore doe not thou ſay as commonly men vſe to ſay, I will forgiue 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 hauehave nothing to do with him, Ʋſe. it ſhall bee betweene vsus as it was betwixt the Iewes and Samaritans Ioh. 4.9. if it be ſo,A common ſaying amongſt men iuſtly taxed. there is no ſound reconciliation; VponUpon ſound and true reconciliation, there muſt follow a ſpeaking, and a writing for the good of the partie that hath offended vsus, yea, a doing good to him, as occaſion ſhall bee offered, if that follow not, certainely, there is no ſound reconciliation, no reconciliation pleaſing to God, and comfortable to thine owne ſoule.
Now further in that the Apoſtle ſaith, that touching Iohn Marke, the Coloſſians had receiued commandements, or letters of commendation, and had beene written vntounto in his behalfe: we may ſee.
That letters commendatory may lawfully be giuen vntounto Doct. 6 men,Letters▪ of commendation may lawfully be giuen to men. certificates and teſtimonies in writing, touching the vertue, and good life, and conuerſation of men, for their better entertainment in ſtrange places may lawfully be granted.
Wee find that the Apoſtle thus yeelded commendations to Phoebe in his epiſtle Rom. 16.1. I commend vntounto you Phoebe our ſiſter, an it was an ancient cuſtome in the primitiue Church, to giuegive to ſome both profeſſours and Preachers of the Goſpell, letters of commendation, as we may gather, 1. Cor. 16.3. 2. Cor. 3.1. which (indeede) the Apoſtle there ſaith, he needed not to, or from the Corinthians, becauſe their conuerſion was his letter of commendation, need wee (ſaith hee) as ſome other, Epiſtles of recommendation, vntounto you or letters of recommendation from you, verſe 2. yee are our Epiſtle written in our hearts, which is vnderſtood and read of all, yet thereby he ſhewes it was the manner of the Church, to giuegive letters of recommendation to ſome in thoſe times: and ſo it is ſtill lawfull for the Church, and Gouernours of it, to giuegive and grant letters of recommendation to ſome in theſe dayes, if ſo be they be carefull to certifie nothing but the truth, & to commend none but ſuch as are worthy to be commended,How and to whom letters of commen… dation may be giuen. it is a groſſe abuſe that hath crept into the Church, that many rouers and wanderers, who hauehave been ſpued out of ſome place for ſome enormious ſinne, they come to other places where they are not knowen, bringing with them, letters of large commendation, they bring many goodly vertues written down in their papers, when notwithſtanding a man may ſee many foule vices abounding in their liues.
Ʋſe. It is a foule abuſe to grant letters of commendation to ſuch,The giuing of letters com… … it doth much hurt in the Church, eſpecially if the perſons ſo commended bee in the miniſtry, then they … giuen him for the notable vprightneſſe, and iuſt dealing vſed by him.
It may bee will ſome ſay, Object. the Greeke word hath no ſuch ſignification.
… indeede▪ Anſw. but we muſt know that the … name vnderunder heauen, whereby we muſt be ſaued.
Vſe. And therefore now the name (Ieſus) may not be giuen to any childe, at his baptiſme: and indeed, it is a preſumptuous,The Ie…uites juſtly taxed for their bold preſumption in taking to themſelues the name of Ieſuites. and bold part, of that peſtilent brood of the Ieſuites, to take to themſelues, the name and title of Ieſuites: that being a name, and title deriued from the name (Ieſus) the proper name of our Lord Chriſt, which ought not ſo much as by deriuation, to be put vponupon any creature whatſoeuer.Obect. Happilie they will ſay, that we take to our ſelues, the name of Chriſtians, which is a name deriued from Chriſt, and why then may not they take the name (Ieſuite) deriued from the name Ieſus.
Anſw. We hauehave expreſſe warrant for the one, in the worde of God: but not for the other. Act. 11.26. we finde the name (Chriſtian) was giuen to the diſciples at Antioch: not by the deuice of man, but by diuine oracle, as the word there vſed ſignifieth, but wee finde no warrant for the name, Ieſuite, in the booke of God, and certainely, it is a monſtrous boldneſſe and preſumption, to arrogate and aſſume that name, that being deriued from the moſt high and glorious name (Ieſus) a name aboue eueryevery name, Phil. 2.9.
Names of ſpeciall ſignification may now be giuen to children.But to make ſome vſe of this to our ſelues: howſoeuer we may not now giuegive the name IESUS to any childe at his baptiſme, yet as that name being a name of ſpeciall ſignification, was giuen to ſome in time of the old Teſtament: ſo now may wee giuegive names to our children, that ſignifie and put vsus in minde of good things: we may giuegive names to preſerue the memory of ſomething, to preſerue the name and memory of parents, or kindred: eſpecially if they hauehave been godly, and religious: or to reuiue the remembrance of the life and profeſſion of good men, by renuing their names.
The vſe we are to make of our a mes giuen vsus at our baptiſme.And wee muſt know that though our names, that hauehave been giuen vsus at our baptiſme, be not of ſome ſpeciall ſignification, yet they ſhould put vsus in minde of our new birth: they were giuen at the ſacrament of regeneration, and new birth, and whenſoeuer they are recited, they ſhould put vsus in minde of that, and of that vow and promiſe we made to God at our baptiſme, when thy name was impoſed on thee, and regiſtred in the roll of Chriſtians, thou didſt promiſe in the ſight of God, of his Angels, and of his people, to forſake the deuill and all his works: and whenſoeuer thy name is repeated, thou ſhouldſt call to minde that vow, and endeuour to performe it: and if thou doe not, ſurely, thy very name ſhall one day be a witneſſe againſt thee, and increaſe thy iudgment.
Now further in that this Ieſus was ſurnamed (Iuſtus) or Iuſt: in that he had gotten ſuch an honorable title among the Romanes, as to be called Iuſtus, and thorow his notable vpright and iuſt dealing amongſt them, it teacheth vsus thus much.
That the Lord vouchſafeth titles of honour euen in this Doct. 2 world to his children,The Lord vouchſafes titles of honor to his children euen in this world. ſuch as are true beleeuers, and by their holy and righteous conuerſation, ſeeke glory and honour: the Lord doth crowne them with honour, they hauehave many times excellent epithites, and titles of true honour giuen them, euen in this world. We may ſee it, not onelyonly in this man, but in other examples alſo: wee finde that Abraham is called (faithfull Abraham) he hath that honorable title vouchſafed him by the Apoſtle, Galat: 3.9. and hee is knowne by it to all nations. Thus Noah was called a Preacher of righteouſneſſe, 2. Pet: 2.5. and Lot (iust Lot) the ſame chapter and 7. verſe: and thus the children of God are vſually commended for ſome excellent vertue in them: yea certainly, by what gift, grace,Note. or vertue ſoeuer the children of God and true beleeuers, doe moſt of all glorifie God, in the ſame doth the Lord commonly vouchſafe them honour, and cauſe them to bee reuerenced, and magnified, euen in this world. Thus Ioſeph for his wiſdome, by which he much glorified god, was had in honour with Pharaoh, and the prophane Aegyptians, Gen. 41.38.39. Can we finde ſuch a one as this is, a man in whom the ſpirit of God is. And Pharaoh ſaid vntounto Ioſeph, Foraſmuch as God hath ſhewed thee all this, there is none ſo diſcreet and wiſe as thou art. Thus Phinehas for his zeale in executing gods iudgments; was renowmed from generation to generation, Pſal. 106.31. And on the contrary, wherein wicked men moſt of all diſhonour God, therein commonly the Lord doth cauſe them to be branded with a note of infamie, euen in this world, as Ieroboam hath often that blacke marke ſet vponupon him, Ieroboam the ſonne of Nebat that made Iſrael to ſinne, it became as a ſirname to him. And Iudas is often branded with that foule blemiſh of treaſon, Iudas the traytor, or Iudas Iſcariot, that betrayed Christ, and the reaſon and ground of this is.
Reaſon 1 Firſt, that ſpeech of the Lord to old Elie, 1 Sam: 2.30. ſaith the Lord to him, they that honour me I will honour, and they that deſpiſe me ſhall be lightly eſteemed. The Lord will certainly honour them that honour him, and he will bring ſhame and diſgrace on them that diſhonour him.
Reaſon 2 Againe, glory is an inſeparable companion of goodnes: and ſhame of ſinne, and therefore he that hath the one of them, cannot be without the other.
Ʋſe. Now then doſt thou thirſt after titles of honour? doſt thou deſire to hauehave honour and eſtimation euen in this preſent world?The right way to get honour and eſtimation in the world. no doubt thou doſt, for (indeed) a good name and good eſtimation in this world, is much to bee deſired, Prou: 22.1. it is to bee choſen aboue great riches, and aboue gold; why then ſeeke it not in fleſhly courſes, but in the louelove of God, and of his word, in the louelove of his truth, and in approouing thy ſelfe both to god and man, in well-doing, that is the way to get the title of honour.
Object. It will bee ſaid that is the onelyonly way to get ſcorne, and contempt in the world, doe you not ſee that thoſe who make conſcience of ſinne, and hauehave care to pleaſe god, and to approoue their hearts and liues, 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 waies abuſed.
It is true (indeed,) but wee muſt know, Anſw. that it is not a good name and true honour, that is giuen by all men, or vponupon all occaſions, but then one…y, when it is giuen for iuſt cauſe, and by ſuch as are of ſound iudgment, and hauehave their eyes opened by the ſpirit of god, to ſee and diſcerne, who are worthy to bee honoured. The wicked in the Scripture, are called fooles: now who will care what a foole or madde man ſaith of him? but let vsus ſeeke to approoue our ſelues to the Lord in well-doing, and the Lord will crowne vsus with honour and eſtimation amongſt all good men, and that is (indeed) a good name, and true honour: yea if thou in vprightneſſe of thine heart, labour to approoue thy ſelfe to God and man, in well-doing, aſſuredly howeuer in this wicked world, thou bee little accounted of, (if it did not ſo account of thee it were not like to it ſelfe) yet thou ſhalt bee honoured in the hearts of all Gods children:Note. yea ſometimes thou ſhalt be honoured in the conſcience of ſome, whoſe tongues doe ſmite thee: and therefore if thou be one that doſt ſtriue to keep faith and good conſcience, and to approoue thy ſelfe in well doing to god and man, bee ſtird vp and encouraged to doe it more, vndoubtedly the Lord will cauſe thy righteouſneſſe to ſhine as the light, Pſal 37.6. it ſhall bee as cleare as the light, to the eyes of all that looke on thee, and ſhall ſhine brighter and brighter: thou ſhalt hauehave increaſe of honour, …n this preſent world, and thou ſhalt finde, through Gods mercy euerlaſting honour, and an eternall waight of glory beſtowed vponupon thee in the life to come.
The Apoſtle hauing thus commended and ſet forth theſe three, Ariſtarcus, Marcus, and Ieſus, by things proper to them, ſeuerally: hee comes to commend and ſet them forth by things common to all three, ioyntly together: as firſt,
Interpretation.That they were of the circumciſion, (that is) of the race of the Iewes, naturally deſcended of the Iewes: for ſo are the Iewes, many times, expreſſed in the new Teſtament, vnderunder that name or title, Circumciſion. Rom: 3.30. it is one God who ſhall iuſtifie circumciſion of faith, (that is) the Iewes, as appeares verſ: before; ſo Titus 1.10. There are many (ſaith the Apoſtle) diſobedient, and vaine talkers, and deceiuers of mindes, chiefly …hey of the circumciſion, (that is) the Iewes.
Now in that the Apoſtle commended theſe three, Ariſtarcus, Marcus, and Ieſus, being now conuerted to the faith, & being now beleeuing Chriſtians, that they were of the linage and race of the Iewes, wee are giuen to vnderſtand thus much.
Doct. 3 That it is ſo farre from being any diſparagement or diſgrace to true beleeuers, to bee deſcended of the race of the Iewes, as that (indeed) it is a matter of dignitie and honour to them: true beleeuing Iewes may truly challenge it as a matter of honour to them, that they deſcended of ſuch anceſtors,True beleeuing Iewes may challenge it as an honor to them that they are deſcended of ſuch anceſtors that they are come of them, who were a people, with whom the Lord made a ſpeciall couenant.
For howſoeuer the body of that people generally, fell away by their vnbeleife: yet that lets not, but that the remnant of them which belieue, hauehave ſome kinde of priuiledge aboue other people. The Apoſtle demaunding, Rom: 3.1. What is then the preferment of the Iew? or what is the profit of circumciſion? hee anſwers himſelfe in the ſecond verſe: much eueryevery manner of way, for chiefly becauſe vntounto them were committed the Oracles of God: for what (ſaith he) though ſome did not beleeue, ſhall their vnbeliefe make the faith of God without effect? God forbid. The beleeuing gentiles are become ſonnes of God together with the beleeuing Iewes: yet ſo as the Iewes, are (as it were) the firſt borne, and the elder brother of the two: the gentiles are not true branches of the Lords oliue, but ſuch as of wilde oliue branches are naturalized: whereas the Iewes were naturall branches: and to the Iewes was the goſpell firſt preached by the commandement of Chriſt, Matth: 10 6. and from them it proceeded to the gentiles: and the Apoſtle reckons vp many priuiledges of the Iewes, Ro: 9.4. that to them pertaines the adoption, and the glory, and the couenants, and the giuing of the Law, and the ſeruice of God, and the promiſes. therefore (doubtleſſe) it is a matter of honour to true beleeuing Iewes, that they are deſcended of ſuch progenitors: and this muſt firſt teach vsus.
Not to hate the Iewes (as many doe) becauſe they are Vſe. 1 Iewes, but to hate their obſtinacie, in reiecting Chriſt,The beleeuing Iewes are not to bee hated, becauſe they are Iewes, but they are the more to bee loued euen in that reſpect. and chriſtian faith: but if they be true beleeuers, then to louelove them the more, becauſe they are Iewes: and ſeeing the Lord made ſuch a ſpeciall couenant with that people, and vouchſafed them ſuch excellent prerogatiues, and that they are deſcended of the holy Patriarkes according to the fleſh: in that reſpect, we are to louelove them, though they bee yet vncalled, and to wiſh them well, and to pray for their calling, and for their conuerſion.
Againe, it is a matter of honour to the true beleeuing Vſe. 2 Iew, to the Chriſtian Iew, that hee is deſcended of ſuch progenitors to whom many excellent prerogatiues did belong.
We may ſee then, that deſcent from excellent and worthy anceſtors, and from ſuch as hauehave many priuiledges ioined with true faith, is (indeed) a matter of honour and dignitie;To be deſcended of excellent and worthy anceſtors, is an honour and dignitie, when it is ioined with true faith in Chriſt bare diſcent from ſuch anceſtors is no matter of honour at all, vnleſſe it be ioined with true faith, but concurring, and meeting together with true faith in Chriſt, it is a matter of great honour, yea certainely, in whom there is true faith in Chriſt,Note. though the perſon beleeuing be not of the Iewes (which is our caſe) yet to him (as one ſaith well) all the nobility of Chriſt his aunceſtours according to the fleſh, is communicated, to one that beleeues in Chriſt, be hee Iew, or Gentile, euen the Fathers and anceſtors of Chriſt, according to the fleſh, are made his anceſtors, and he is honourable in them.
Abraham is his father, as the Apoſtle ſaith plainely, Gal. 3.7. They which are of faith, the ſame are the children of Abraham, but one that beleeues not in Chriſt, though hee bee a Iew by naturall birth, yet he is not to be eſteemed as a true childe of Abraham, as the Apoſtle likewiſe ſaith, Rom. 9.6. All are not Iſraell, which are of Iſraell; and it is no matter of honour to ſuch an one to be deſcended of the Iewes according to the fleſh, and ſo in like caſe, admit it to bee true that our aduerſaries, the Papiſts ſay, that their Pope, and their Biſhops are ſucceſſors of Peter, and of the Apoſtles, yet that perſonall ſuceſſion is nothing worth,Perſonall ſucceſſion is nothing worth without the truth of faith. that is no matter of honour, except they can ſhew ſome good euidence that they likewiſe ſucceed them in the true faith of Chriſt, which they are neuer able to doe; indeed, perſonall ſucceſſion is of ſome worth, and to be eſteemed of, and we reuerently eſteeme of it, if ſo bee true faith in Chriſt concurre and meete with it, but to vſe the bare plea of antiquity, and of perſonall ſucceſſion, without the truth of faith, is but a vaine bragge, and an emptie title without honour.
Interpretation.Come we to the ſecond thing common to theſe three men, Ariſtarcus, Marcus, and Ieſus, whereby the Apoſtle commends them to the Coloſſians that theſe onelyonly were his worke-fellowes vntounto the kingdome of God; that word of reſtraint (onelyonly) is to be vnderſtood with limitation to the Iewes, as if the Apoſtle had ſaid theſe onelyonly of the Iewes, or theſe onelyonly among them of the circumciſion, are my workefellowes (that is) ioine not onelyonly their hearts, but their hands, euen all their force and abilities, with mee to the furtherance of Gods kingdome, and doe (indeed) with me, further, and helpe forward the kingdome of God, the Apoſtle ſpeakes in the time preſent they are my worke-fellowes, (vntounto the kingdome of God)
The Kingdome of God in Scripture, hath many acceptions, I forbeare to ſpeake of them, heere it ſignifies the Goſpell, or the whole word of God, the doctrine of the Prophets, and Apoſtles, and eſpecially, the doctrine of the Goſpell.
And that it may thus be expounded, we hauehave warrant for it, Act. 28.23, Where it is ſaid, that Paul expounded to them that came vntounto him, and teſtified the kingdome of God; then preſently is added, by way of expoſition, and preached vntounto them concerning Ieſus, taught them the doctrine of the Goſpell. And againe, verſe 31. Preaching the kingdome of God, and then followes, and teaching thoſe things which concerne the Lord Ieſus Chriſt.
Whence it is cleare, that the Kingdome of God is ſometimes put for doctrine of the Goſpell, for (indeede) the doctrine of the Goſpell is the Scepter of Gods kingdome,Mar. 1.14. Iſai. 1.4.53.1. and the ſpeciall meanes whereby hee raigneth among vsus, in which reſpect the Goſpell is called the Goſpell of the kingdome, and the rod of his mouth, and the breath of his lips to ſlay the wicked, and the arme of the Lord.
Thus then we are to conceiue theſe words, (theſe onelie are my worke-fellowes vntounto the kingdome of God▪) as if the Apoſtle had ſaid.
Theſe onelyonly among the Iewes, ioine their hearts and hands, euen all their force, and abilities with me, to the furtherance of the Goſpell, and doe (indeed) with me further, helpe forward, and promote the doctrine of the Goſpell.
Now, firſt in that the Apoſtle thus commended theſe three men, Ariſtarcus, Marke, and Ieſus, that they were his worke-fellowes to the kingdome of God, in that hee gaue them this commendation, that they ioined hearts and hands together with him, in furthering and aduancing the kingdome of God, in helping forward, and promoting the doctrine of the Goſpell.
Doct. 4 We may eaſily gather thus much in generall.
That it is an excellent and commendable thing, when men ioine together in the worke of the Lord, when men ioine their hearts, and hands, euen all their force, and abilities together, in aduancing the kingdome of God,It is an excellent thing when men ioine their hearts and hands together in aduancing the kingdome of God in helping forward, and promoting the doctrine of the Goſpell, it is a matter moſt excellent and commendable.
For why? We know that a combination, and aſſociation, and ioining together of men, in any good worke, is an excellent thing, deſeruing commendation, and the better the work is the greater commendation is it for men to ioine their hearts and hands together in the furthering of it.
Reaſon. Now the aduancing of Gods kingdome, and promoting the doctrine of the Goſpell, is a moſt excellent worke, for that beeing aduanced, God is moſt glorified, and his name eueryevery way moſt of all ſanctified; therefore it muſt needes be a moſt excellent thing, when men ioine together in helping forward, and furthering the doctrine of the Goſpell; and ſpecially when maſter-workemen, miniſters of the Goſpell, ioine hearts and hands in that buſineſſe: when they (as the Apoſtle ſaith) Gal. 2.9.) GiueGive the right hand of fellowſhip one to another, and ioine together as one man in aduancing Gods kingdome, when they ioine their ſtudies, their labours, their learning, their vtterance, their teaching, their writing, and all their abilities to the furtherance of the Goſpell.
Vſe 1 That is an excellent thing indeed, and that is a ſpeciall thing that we are to pray for,Wee are to pray that the miniſters of the Goſpell may ioine together as one man in aduancing Gods kingdome. yea that is a ſpeciall thing we doe pray for, if we pray aright when wee vſe that petition, Let thy kingdome come. We are to pray to the Lord that the differences amongſt the Miniſters of the Goſpell may bee compounded, and that they may ioine hearts and hands and all their forces together, for the aduancement of Gods kingdome, and for the beating down of the kingdome of ſinne, Satan, and Antichriſt, that they may ioine together as one man againſt the enemie of our ſaluation, and againſt all the aduerſaries of our comfort.
Againe, is it an excellent thing when men ioine hearts Vſe 2 and hands together, for the aduancement of Gods kingdome, and furtherance of the Goſpell? Surely then, wee muſt needes conceiue on the contrarie, that it is a vile and diſcommendable thing for men, to ioine hearts and hands together, to hinder the doctrine of the Goſpell,A vile and diſcommēdable thing it is, when men ioine hands and hearts together to hinder the doctrine of the Goſpell. that is a fearefull high degree of ſinne, that is to be work-fellowes, not to the kingdome of God, but to the Kingdome of the Deuill: Doſt thou ioine hands with othets, to hinder the doctrine of the Goſpell? Doſt thou together with others oppoſe the ſpreading of the Goſpell, and courſe of good things? A thing too common in the world, if the grace of the Goſpel do but peere out, & begin to appeare in any, preſently men band themſelues againſt it, they diſcountenance it, and they ioine all their force and ſtrength againſt it? doſt thou, I ſay, ioine hand with ſuch perſons? Surely then, thou makeſt thy ſelfe guilty of a fearefull and high degree of ſinne, and thou prouokeſt the Lord to heauie wrath againſt thee: conſider that place 1 Theſſ. 2.16. The Apoſtle there ſaieth that the Iewes in hindering the courſe and ſpreading of the Goſpell to the Gentiles, fild vp the meaſure of their ſinne, and it was a token that the wrath of God was come on them to the vtmoſt; wouldeſt not thou then fill vp the meaſure of thy ſinne, and make it euen ripe and ready for iudgement? Wouldeſt thou not ſeale it vp to the terrour of thine owne ſoule, that Gods wrath is already ceaſed vponupon thee, and that the Lord already ſits in iudgement on thee? then be not thou a worke-fellow with thoſe that openly hinder the courſe of the Goſpell, and doe not thou ioine hands with them that oppoſe the grace of the Goſpell, and good things, take thou heede of ſo foule a ſinne.
Now more ſpecially in the next place we are to mark, that the Apoſtle calles not theſe men his fellow-wellwiſhers, or ſuch as had onelyonly as good a will to the furtherance of the Goſpell, as himſelfe, but hee calles them his fellow-workers, he ſaith, they were ſuch as did ſome thing together with him, to the aduancement of Gods kingdome, and to the furtherance of the Goſpell.
Hence we may gather this concluſion.
Doct. 5 That it is not enough for vsus to wiſh well together with others, to the kingdome of God, but wee muſt doe ſome thing together with them that labour that way,It is not inough for vsus to wiſh as wel as o…hers to the …urtherance of the G…ſpell, but we muſt doe ſome thing together with them that labour that way. wee muſt put our helping hands to that worke, we muſt ioine hands with them th… tendeuour and labour to aduance the kingdome of God, yea though we be but priuate perſons, yet muſt we doe ſomething together with the Miniſter, that may ſerue to helpe forward the kingdome of God, and may further the Goſpell.
This we finde that Aquila and Priſcilla beeing tent-makers, and one of them a woman, yet were they the Apoſtles fe…low-workers, ſo hee calles them, Rom, 16.3. The originall word is the ſame that is heere vſed, they laboured together with the Apoſtle: ſo againe, verſe 9. of that Chapter, he calles Vrbanus his fellow-helper in Chriſt, and thus Marcus, Ariſtarcus, Demas, and Luke, his fellow-helpers, Philem: Epiſt. verſ. 24.
Ʋſe. To make vſe of this; A man may heare ſometimes many amongſt vsus,Such as onelyonly wiſh well to the doctrine of the Goſpel …nd yet helpe …t not forward any thing at all, are reproued. wiſhing that things were well, and ſaying, oh that men would yeeld to the Doctrine of the Goſpell, and to the things they are taught in the publike miniſtrie of the word, then it were an happy thing, then all would bee well, but alas, few there bee that helpe forward any thing at all that way, few there bee that ioine hands with the Miniſter, to helpe forward the kingdome of God.
And it may be, ſome thinke it is a matter not belonging to them, to helpe forward the Doctrine of the Goſpell, but that it pertaines onelyonly to the Miniſter: indeed principally it belong to him, but thou muſt know, it belongs to thee alſo, being a priuate perſon in thy place and calling, thou muſt within the compaſſe of thy calling,It belongs to priuate perſons within compaſſe of their callings to helpe forward the doctrine of the Goſpel. bee a fellow-worker with the Miniſter to the aduancement of Gods kingdome, and promoting of the Doctrine of the Goſpell.
Alas, how ſhall I that am a poore man be a fellow-worker with the Miniſter, and helpe forward, Object. and promote the doctrine of the Goſpell?
Thou maieſt be ſo many waies, by inſtruction, Anſw. by counſell, by admonition, by conſolation, by good example,In two things eſpecially, may pr…uate per…ons helpe forward the doctrine of the Goſpel. and the like; but eſpecially by theſe two things.
1 Firſt, by remembring the doctrine deliuered by the Miniſter, and conferring vponupon that, and euen whetting that vponupon thy children, ſeruants, friends, or neighbours, as the Lord commanded his people, Deut. 6.7. And thou ſhalt foreign *rehearſe (the word ſignifies to ſharpen) them continually vntounto thy children, and thou ſhalt talke of them when thou tarrieſt in thine houſe, and as thou walkeſt by the way, and when thou lieſt downe, and when thou riſeſt vp.
2 Secondly, by earneſt and hearty praier to God for a free paſſage of the Goſpell, 2. Theſſ. 3.1. Pray (ſaith the Apoſtle) that the word of the Lord may hauehave free paſſage, and be glorified euen as it is with you.
Theſe two waies, thou art eſpecially to ioine hands with the Miniſter, and become a fellow worker with him, in the aduancement of Gods kingdome, and to further the aduancement of the Goſpell.Two motiues to ſtir vp priuate perſons to helpe forward the doctrine of the Goſpell.
And to ſtirre thee vp to this duty, conſider onelyonly theſe two things.
1 Firſt, where there is conſcience of this dutie, experience ſhewe i, there is much profit by the publike miniſtrie of the word, and where this is neglected, there is little or no good done by the moſt faithfull, and powerfull miniſtry of the word, the Miniſter may ſpend his heart out of his body, and doe little good, if he hauehave no worke-fellowes to helpe forward the doctrine of the Goſpell.
2 Againe, conſider that thou praieſt to the Lord that his kingdome may be aduanced; thou ſaieſt, Let thy kingdome come, and yet haſt thou no care to helpe forward Gods kingdome? What is this but to mocke God, who cannot bee mocked, and to deceiue thine owne ſoule? Thou doeſt by that praier of thine (thou not caring to helpe forward Gods kingdome) prouoke the Lord to wrath againſt thee, and of thine owne lippes hee will one day iudge thee
If thou then deſire that the miniſtry and preaching of the word of God ſhould bee much profitable to thy children, thy ſeruants, and others; yea, if thou wouldeſt not prouoke the Lord to puniſh thee, as a mocker of his maieſty, and of thine owne mouth to iudge and condemne thee. Then be thou ſtird vp to carrie in thee a conſcience of this dutie, bee thou a fellow-worker with the Miniſter to the kingdome of GOD; ioine handes with him, to helpe forward the doctrine of the Goſpell, by counſell, by admonition, by conſolation, by good example, and the like, but eſpecially, by whetting the doctrine deliuered by him in the publike miniſtrie of the word, vp- thy children, thy ſeruants, and others, and by earneſt and hearty praier for a bleſſing vponupon the preaching of the Goſpell, and thou ſhalt finde much comfort in ſo doing.
Further obſerue we (in a word) the Apoſtle ſaith, theſe onelyonly among the Iewes, were his worke-fellowes to the kingdome of God.
Peter was either not at Rome when this Epiſtle was writen, or elſe he was much too blame.Where then was Peter, it is like he was not at Rome when the Apoſtle writ this Epiſtle, whether hee was there at all, or no, I will not diſpute, but it cannot bee that hee ſate there as Biſhop 25. yeeres, as the Papiſts hold, as an Article of cheir Creed, either he was not at Rome when this Epiſtle was written, or elſe hee carried himſelfe little better, then when he denied his Maſter.
One thing yet remaines to be conſidered of vsus, namely, the forme, and manner of ſpeach heere vſed by the Apoſtle, (The kingdome of God) hee puts downe the kingdome of God, for the doctrine of the word and Goſpell.
The point hence offered is this.
That the doctrine of the word, and eſpecially the doctrine Doct. 6 of the Goſpell, is the kingdome of God, the doctrine of the word and Goſpell, is that whereby God doth in ſpeciall manner rule and raigne amongſt vsus, and ouer vsus, (I ſay in ſpeciall manner)The doctrine of the word and Goſpell is that whereby God doth rule & raigne amongſt vsus, and ouer vsus, in ſpeciall manner. for by his vniuerſall gouernment and prouidence, hee rules ouer all things, both in heauen and earth, yea ouer the Diuels and damned in hell, as the Pſalmiſt ſaith, Pſal. 29.10. the Lord remaines a king for euer, but in ſpeciall manner doth the Lord rule and raigne, by the doctrine of his word and Goſpell, by that doth he exerciſe his kingly power and authority ouer his Church and children.
And hence is the doctrine of the Goſpell called the power of God, 1. Cor. 1.18. and verſe 24. the power of God, and the wiſedome of God, yea, hence it was that our Sauiour ſayd, Iohn 5.25. that the houre ſhould come, and then was, that the dead ſhould heare the voice of the ſon of God, and ſhould liue. The Lord doth rule and worke ſo powerfully by the doctrine of his word and goſpell, as that thereby he quickeneth, and giueth life to the dead, euen to ſuch as are dead in their ſinnes, and makes them liue a new ſpirituall life, and yeeld obedience and ſubiection to him, and therfore by that doth he rule and raigne amongſt vsus, and ouer vsus, in ſpeciall manner, and the reaſon of this is this.
The word and goſpell, is one of the lawes of Gods kingdome of grace, and hence is the word, the doctrine of the goſpell, called the word of the kingdome, Mat. 13.19. and the law of faith, Rom. 3.27. where is then the reioycing (ſayth the Apoſtle) it is excluded, by what law? of works? nay, but by the law of faith, by the doctrin of the goſpell.
Now as an earthly King doth rule and raigne ouer his ſubiects, and keepes them in awe and order, in ſpeciall manner by the lawes of his Kingdome, ſo doth the Lord by his word and Goſpell, and of the Lawes of his Kingdome of grace, and therefore by that doth he in ſpeciall manner rule and raigne amongſt vsus, and exerciſe his kingly power ouer his Church and children, hence then it muſt needes follow, that the more or leſſe the doctrine of the word and Goſpell, Ʋſe. preuaileth with vsus, the more or leſſe the Lord raigneth amongſt vsus, and ouer vsus, by the doctrine of his word and Goſpell, the more or leſſe are wee ſubiect to the ſpeciall gouernment of the Lord,Triall of our ſelues, whether we bee vnderunder the ſpeciall gouernment of the Lord or no. if the doctrine of the word and Goſpell be powerfull and effectuall amongſt vsus, then doth the Lord rule and raigne amongſt vsus, in ſpeciall manner, as our King and Gouernour, if that be powerleſſe and fruitleſſe, and if that hauehave no power nor fruit amongſt vsus, ſurely then the Lord raignes not amongſt vsus in ſpeciall manner, the Lord is then in no other ſort our King and Gouernour, but as he is King ouer the reprobates, yea, ouer the Diuels, and damned in hell, euen by his generall prouidence, yea, let eueryevery one in particular examine himſelfe touching this poynt, doth the Lord rule and raigne ouer thee, and in thee by the doctrin of his word and Goſpell? then is he thy King and Gouernour, in ſpeciall manner, if he doe not ſo raigne and rule ouer thee, and in thee, certainely thou art not vnderunder his ſpeciall regiment and gouernment, and thou muſt know it is not enough for thee, onelyonly to hauehave vnderſtanding of the letter of the word and goſpell, but thou muſt know and feele the power of it.
The doctrine of the word and goſpell is the kingdome of God, it is in it ſelfe the arme of the Lord, and his ruling power, and it muſt be ſo to thee, elſe thou art not vnderunder his ſpeciall gouernment, thou muſt feele the doctrine of the word and goſpell, teaching thee to humble thy ſelfe in due conſideration of thy miſerable ſtate wherein thou art by nature, and to denie thy ſelfe in a true acknowledgment of thine owne corruption, and to lay faſt hold vponupon Chriſt, who is the light of thy ſaluation, yea, thou muſt finde the doctrine of the goſpell, teaching thee (as the Apoſtle ſaith) Tit. 2.12. to deny vngodlineſſe, and worldly luſts, to liue ſoberly, and righteouſly and godly, in this preſent world, yea, the power of the goſpell muſt be ſeene in thy attire, that thou goeſt comely, not vainely 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 goſpell be not thus powerfull ouer thee, and in thee, aſſuredly, the Lord is not thy King, and gouernor in ſpeciall manner, thinke on it and hereby examine thy ſelfe, and if thou finde that thou art not vnderunder the ſpeciall gouernment of the Lord, thy caſe is fearefull, 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 ſubiect to the generall gouernment and prouidence of God, for thou art ſubiect to the power of the Deuill, thou art his ſlaue, and the Deuill holdeth vp his ſcepter in thee he is thy Lord, and King, therefore Paul ſaid Act. 26.18. that he was ſent to the Gentiles to turne them by the preaching of the Goſpell, from the power of Satan to God, ignorant people and prophane perſons cannot abide to heare of this, that the Deuill ſhould rule in them, and that he ſhould be their Lord and King, they ſpit at the meaning of the Deuill, and they ſay fie on him, and they defie the Deuill with all their heart, but alas, ſo long as they liue in their ignorance, and prophaneneſſe, they are vnderunder his power, ſo long as thou liueſt in thy pride, thy couetouſneſſe, thy vſury, thy maliciouſneſſe, thy drunkenneſſe, thy whoredome, thy ſwearing, or any other pleaſing ſinne, thou art from vnderunder the ſpeciall gouernment of the Lord, and the Deuill is thy Lord, and King, for there be but two regiments and kingdomes in this world, the kingdome of Chriſt and the kingdome of Sathan, and if thou be not in the kingdome of Chriſt, thou art in Sathans kingdome.
Againe conſider that condemnation, and euerlaſting perdition, is the portion of all that hauehave not Chriſt for their head.
Note.Now Chriſt is head to none, but ſuch as hauehave their life from him, and none hauehave life from Chriſt, but they that are ruled and gouerned 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 worde and Goſpell, thou art in a fearefull condition, thou haſt Satan ruleing ouer thee, as thy Lord, and King, and thou art lyable to euerlaſting perdition. Conſider this, thou that art an ignorant perſon, thou that art a proud perſon, a drunkard &c. And findinge thy ſelfe in this miſerable thraldome, haſten out of it by all poſſible meanes, neuer reſt till thou find, that thou art made ſubject, to the doctrine of the word, and Goſpell, and that it is powerfull in thee: cauſing thee to lay aſide thy former ſinne, and turning thee to all holy obedience, then thou maieſt be ſure that thou art vnderunder Gods ſpeciall rule, and gouernment.
Vſe. 2 Againe, is it ſo that the Lord doth in ſpeciall manner rule, and raigne ouer his Church, and children by the doctrine of his word and Goſpell. Heere is then matter of great comfort for all that cheerefully ſubject themſelues to the doctrine of the word, and Goſpell:Comfort for all that cheerfully ſubiect themſelues to the doctrine of the word and Goſpell. they are vnderunder the ſpeciall rule and gouernment of the Lord; the Lord is their King, and gouernour in ſpeciall manner, and to them as to the true and loyall ſubjects of his kingdome, are all the benifits of his kingdome belonging, and communicated, euen the ſpirituall, and eternall benifites of Chriſt, as faith, true conuerſion, remiſſion of ſinnes, righteouſneſſe, the gifts of Gods ſpirite, and continuance of the ſame, glorification, and life eternall, and they are made partakers of that glorie, to bee kinges, and prieſtes, vntounto God, Reuel. 16. Which is an excellent comfort, and to bee thought on, by all that truely ſubmit themſelues to the doctrine of the word and goſpell. And thus wee hauehave handled the ſecond thing, wherby the Apoſtle commended thſe three men, Ariſtarcus, Marcus, and Ieſus, common to them all, that they onelyonly were his worke-lellowes vntounto the kingdome of God.
Come we to the third, and laſt thing, whereby hee ſets out their commendation joyntlie together, in the laſt wordes of this verſe: that they were to his comfort, and conſolation, (which hauehave beene vntounto my conſolation) and this in part is an effect of the former, namely, of their ioyning hands with him, to the aduancement of the Kingdome of God, and to helpe forward the doctrine of the Goſpell, therein they were to the Apoſtles conſolation,Interpretation. the word heere rendred conſolation, ſignifies alſo councell and encouragement, and ſo the meaning is briefely this.
Which hauehave beene to my comfort, to my councell, and to my encouragement.
Now for matter of doctrine hence offered, firſt in that the Apoſtle ſaith theſe three men Ariſtarchus, Marcus, and Ieſus, helping forward the kingdome of God and furthering the doctrine of the goſpell together with himſelfe, were to his conſolation, and did thereby much comfort him, we are giuen to vnderſtand thus much.
That the aduancers of the kingdome of God, and ſuch Doct. 7 as with others further, and help forward the doctrine of the goſpell, they are a conſolation to the godly, and eſpecial…y to the miniſters of the goſpell.
It is a great comfort to the miniſters of the Goſpell, when they ſee others ioyne hands with them to the aduancement of gods kingdome,It is a great comfort to the miniſters of the Goſpell when they ſee others ioyne hands with them to the aduancement of Gods kingdome. and to the furthering of the goſpell. For why? If their hearts be rightly affected, and ſet as they ought to be for the aduancement of Gods glory, if the firſt and chiefe thing they aime at, and ſeeke after, be the kingdome of God, and his righteouſneſſe, Reaſon. as it ought to be Math. 6.33. it muſt needes be that ſuch as together with themſelues, doe further, and aduance the ſame, are a great conſolation to them, and miniſter ſweete comfort to their hearts.
Ʋſe. Wouldeſt thou then be a comfort to the miniſter of the goſpell, doſt thou deſire to cheere vp his heart, and to hearten and encourage him? Oh then ioyne handes with him in aduancing the kingdome of God,The right way to cheere vp the heart of a faithfull miniſter is to ioine hands with him in aduancing Gods kingdome. and in helping forward the doctrine of the goſpell, it may be thou beareſt true louelove to a faithfull miniſter of the goſpell, and thou wouldſt be glad to doe him any good thou art able, here is the way to do the beſt good, and to yeeld him the greateſt comfort, ioyne thy hands with him in aduancing the kingdome of God, and in furthering the doctrine of the goſpell, and that will be an excellent cordiall, to the comfort of his heart, thou canſt not miniſter matter of greater ioy, and conſolation to him, by any thing, then by ſo doing.
Now further in that the Apoſtle ſaith theſe three men, Ariſtarchus, Marcus, and Ieſus, had beene to his conſolation and encouragement, and been in ſteede of councellors to him in ſome things, hee being an Apoſtle, and a man of excellent gifts, and graces, and they no doubt far inferiour to him in gifts, and graces, it teacheth vsus.
Doct. 8 That euen men of great gifts and graces hauehave neede ſometimes of encouragement, of councell and comfort from ſuch as be of meaner gifts and graces then themſelues.Men of great gifts & graces neede ſometimes encouragement counſell, and comfort from men of meaner gifts and graces then themſelues.
And hence it was that our Apoſtle ſaid, hee longed to ſee the Romanes, Rom. 1.12. that he might be comforted together with them, through their mutuall faith, both his and theirs, and (indeed) the reaſon of this is plaine, namely this.
The Lord doth not giuegive all gifts to any one man, nor the like meaſure of the ſame gift to eueryevery man, Reaſon but to ſome one gift, and to ſome another, to ſome a greater, to ſome a leſſe 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 ſpeciall gift, wherby he may help, and do good to others, of higher place, and of greater gifts.
This then muſt teach vsus not to deſpiſe men of meaner giftes then our ſelues; Vſe. Men of meaner gifts then our ſelues are not to be deſpiſed of vsus.Do not thou in regard of thine excellent knowledge, wiſedome, or any one gift, or grace of God beſtowed on thee, lift vp thy ſelf aboue others, and diſdaine to hauehave familiar conference, and ſpeach with men of meaner gifts then thy ſelfe, no, no, doe thou ſtoope downe, to conferre 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 thy ſelfe, though thou excell them in knowledge, yet it may be they go beyond thee in good affections, and thereby they may do thee good, they may be meanes to ſtirre vp thy zeale, to quicken thy louelove, or the like, yea certainely thou maiſt finde ſome good by hauing ſpeech, and conference with the meaneſt of Gods children.