Exposition of Colossians, Sermons · Chapter 4 · Verse 12
VER. 12 Epaphras the ſeruant of Chriſt, which is one of you, ſaluteth you, and alwaies ſtriueth for you in praiers, that ye may ſtand perfect and full in all the will of God.
VER. 13 For I beare him record that he hath a great zeale for you, and for them of Laodicea, and them of Hierapolis.
The Apoſtle in this 12. and 13. verſes ſtill goes on in the ſecond branch of his concluſion, namely, the declaration of the louelove of others that were with him towardes the Coloſſians, and heere he ſets downe, the louelove of Epaphras towards them, manifeſted, and made knowne by two things.
By his ſalutations ſent to them, and by his praiers for them.
That hee ſaluted them, and that he praied for them, Now theſe things are not thus naked, and barely propounded, but firſt the Apoſtle deſcribes Epaphras, by two qualities or conditions.
Firſt, by his calling, that he was the ſeruant of Chriſt.
Secondly, by that particular relation that was betweene him and the Coloſſians, that he was one of them, Epaphras the ſeruant of Chriſt which is one of you ſaluteth you.
And then the Apoſtle further ſets out Epaphras by his praying for the Coloſſians.
Firſt, by the manner of his praying, that it was with ſtriuings and earneſt contention, and that continually, in theſe words, (and alwaies ſtriueth for you in praiers).
Secondly by the matter of his praier, what it was hee praied for, on their behalfe, namely this, that they might ſtand perfect, and full in all the will of God.
And then verſe 13. the Apoſtle doth diſcouer the efficient cauſe of that earneſt ſtriuing of Epaphras in praier, for the Coloſſians, that it proceeded from his zeale for them, which zeale of his is further ſet out by the meaſure, that it was great: and by the extent of it, in regard of the perſons to whom it reached, that it reached not onelyonly to the Coloſſians, but alſo to them of Laodicea, and them of Hierapolis: and it is alſo confirmed by the teſtimonie of the Apoſtle, I beare him record he hath a great zeale for you, &c. in which teſtimonie is alſo preuented a ſecret obiection, for happily the Coloſſians might hauehave ſaid to the Apoſtle.
Obiect: How know you that Epaphras ſtriueth in prayer for vsus, are you priuie to his priuate prayers, for therein eſpecially, if hee doe remember vsus, hee makes mention of vsus?
Now this obiection the Apoſtle preuents when he ſaith, (for I beare him record that he hath a great zeale for you, &c. as if he had ſaid, howſoeuer I am not priuy to his priuate prayers, yet I dare boldly write, that he ſtriueth for you in prayer, becauſe I am priuie to, and a witneſſe of a great zeale that he beares to you, and to them of Laodicea, and them of Hierapolis. And thus we ſee the generall things that are laid downe in theſe two verſes.
Come we now to ſpeake of them, as they lye in order, and I will take the words as they are layd downe before vsus.
Firſt therefore of theſe words, (Epaphras the ſeruant of Christ, which is one of you, ſaluteth you, and alwaies ſtriueth for you in praiers.)
Epaphras the ſeruant of Chriſt] That firſt title, (ſeruant of Chriſt) is not heere to bee taken in a generall ſignification, as it is common to all the faithfull, who are ſeruants of Chriſt, 1 Cor. 7.22. but in a ſpeciall ſenſe, for the miniſter of Chriſt: for ſo the Apoſtle called Epaphras, cap: 1.7. and therefore this title (ſeruant of Chriſt) is not heere giuen to him as a qualitie and condition,Interpretation. common to him with all true beleeuers: but as ſignifying his particular office and function, that hee ſerued Chriſt in the miniſterie of the goſpell▪ (which is one of you) how theſe words are to be taken, wee ſhewed verſe 9. namely thus, who is one of the ſame Citie and Church with you▪ (ſaluteth you) that is, wiſheth you health, proſperitie, and all true happineſſe that can be. (And alwaies ſtriueth for you in praiers.) The word ſtriueth is metaphoricall borrowed, and taken from ſuch as withſtand open violence and hoſtilitie: or from ſuch as earneſtly ſtriue for maſteries or life, againſt ſuch as ſeeke to take it away: and it is heere put, to ſignifie earneſtneſſe and feruencie of ſpirit▪ (alwaies) that is, whenſoeuer he doth humble himſelfe in prayer, (which he doth often) he remembers you. Thus then are theſe words to be conceiued, as if the Apoſtle had ſaid.
Epaphras that ſerues Ch…ist in the miniſterie of the Gospell, who is one of the ſame Citie and Church with you, wiſh…th you health, proſperitie, and all true h…ppineſſe and comfort, and whenſoeuer he doth humble himſelfe in prayer, (which he doth often) he is mindfull of you, and with earnest contention of minde, and feruencie of ſpirit, he praies for you.
Now firſt in that the Apoſtle calls Epaphras the ſeruant of Chriſt, thereby meaning the miniſter of Chriſt, or that he ſerued Chriſt, in the miniſterie of the goſpell, wee are taught thus much.
Doct. 1 That the miniſter of the goſpell is the ſeruant of Chriſt: yea the miniſter of the goſpell in regard of his function and office, is in ſpeciall manner the ſeruant of Chriſt,The Miniſter of the goſpell is in ſpeciall manner the ſeru…nt of Chriſt. he is Chriſt his ſeruant in more particular manner, then men of other callings, it is his profeſſion, and (as it were) his trade, to be the ſeruant of Chriſt, euen to ſerue the Lord Ieſus, in bringing his meſſage, and his embaſſage to the people of God, that is his place and office.
And the…efore the Apoſtle ſaith in plaine termes, 2 Cor. 5.20. that the miniſters of the goſpell are Ambaſſadors for Chriſt, and in Chriſt his ſtead do intreat Gods people to be reconciled vntounto him, 1 Cor. 4.1. Let a man ſo thinke of vsus as of the miniſters of Chriſt, and dispoſers of the ſecrets of God; and hence it is that the Apoſtle often calls himſelfe and other miniſters of the goſpell, the ſeruants of Chriſt: as Rom: 1.1. Paul a ſeruant of Ieſus Chriſt. Philipp. 1.1. Paul and Timotheus the ſeruants of Ieſus Chriſt. Titus 1.1. Paul a ſeruant of God, &c. yea the deuill himſelf plainly & f…eely confeſſed this truth, though not in louelove to the miniſters of the goſpel. Act: 16.17. Theſe men are the ſeruants of the moſt high God, which ſhew vntounto vsus the way of ſaluation.
Vſe. 1 Now then this ſerues to teach miniſters of the goſpell a ſpeciall duty;Miniſters of the goſpell muſt looke they deliuer nothing, but that which is according to the will of Chriſt, and for his glory. are they in peculiar manner ſeruants of the Lord Ieſus Chriſt, their Lord and maſter? are they ſent out from him on his meſſage and embaſſage? ſurely then they muſt looke they deliuer nothing but that which is both according to his will, and for his glory: a good ſeruant will do the will of his Maſter, and what his Maſter appoints him, and what he requires of him, and will ſeeke his Maſters credit in all his courſes: and ſo ought the miniſters of the goſpell, euer to hauehave an eye to the will of Chriſt, their Lord and Maſter, and to ſeeke his glory in all things: thoſe miniſters forget their office and calling, that they are the ſeruants of Chriſt, who deliuer their own fancies, and new found deuices, or apply their ſpeeches and teaching to the humors of men, and ſeeke to pleaſe men. Gal: 1.10 If I ſhould yet pleaſe men, I were not the ſeruant of Chriſt: Miniſters that are men-pleaſers are not the true ſeruants of Chriſt.
Againe, heere is matter of comfort for all true miniſters Vſe. 2 of the goſpell▪ Comfort for all true Miniſters of the goſpell.for why? are they in ſpeciall manner ſeruants of the Lord Ieſus, to whom all power is giuen in heauen and in earth, Matth. 28.18. they may then be bold to deliuer the meſſage the Lord hath put into their mouthes, they hauehave a Maſter will make it good, and they may boldly ſtand in the face of all that oppoſe them and gaine-ſay it, they hauehave a Maſter that is able and willing to defend them, and this is an excellent comfort vntounto them.
Now further, is it ſo, is a true miniſter of the goſpell in Vſe. 3 ſpeciall manner the ſeruant of Chriſt?Men are to eſteeme the Miniſters of the goſpell, as the ſeruants of Chriſt. then learne thou ſo to eſteeme him, euen as the ſeruant and ambaſſador of the Lord of glory, and take heed thou offer him not the leaſt contempt or wrong, in word or deed, though hee be (happily) poore and weake, yet he hath a Maſter, that is mighty and powerfull, and will mightily reuenge the wrong done to his ſeruants. Ahab, Iezabell, and Iulian found it by wofull experience, and no age or ſtate, can ſhew the contrary, that euer any contemner or abuſer of a true miniſter of God, eſcaped the viſible vengeance of God, and his reuenging hand on him, or his; therefore take heed how thou doeſt wrong, or abuſe a miniſter of the Goſpell.
I ſhould now ſpeake of two titles the Apoſtle heere giues to Epaphras, (that he was one of the Coloſſians) and likewiſe of his ſaluting of them, but of thoſe things wee ſpake verſe 9.10. and therefore I paſſe by them, and come to theſe words (and alwaies ſtriueth for you in prayers.) where firſt, in that the Apoſtle ſaith, that Epaphras did ſtriue in prayers for the Coloſſians, that whenſoeuer he humbled himſelfe in prayer, he prayed for them with earneſt contention of minde, with feruencie of ſpirit, wee are plainly taught.
Doct. 2 That we muſt pray for others together with our ſelues, we muſt be earneſt in prayer for others, and pray for them with a feruencie of ſpirit, eſpecially for thoſe with whom we ſtand in ſome ſpecial relation,We muſt earneſtly pray for others together with our ſelues, and eſpecially thoſe with whom wee ſtand in ſpeciall relation. and with whom we hauehave neere coniunction: for Epaphras was the miniſter of the Church at Coloſſe, and hee prayed earneſtly for the Coloſſians, as he was their miniſter, and ſo muſt we be earneſt in prayer, for thoſe with whom wee ſtand in ſome ſpeciall relation, and with whom we hauehave neere coniunction: as the Miniſter for his people, the Magiſtrate for thoſe that be vnderunder his gouernment, the Maſter of the houſe for his familie, &c.
We hauehave examples of this in other places of Scripture, as that of Samuell, 1 Sam. 12.23. God forbid (ſaith Samuel) that I ſhould ſinne againſt the Lord, and ceaſe praying for you. Samuell accounted it a ſinne, if hee ſhould ceaſe praying for the people. And that of Moſes, Pſal: 106.23. where it is ſaid, that he ſtood in the breach, no doubt by earneſt interceſſion and prayer, to turne away the Lords wrath from the people: and thus (doubtleſſe) did Iob ſanctifie his children, by earneſt and hearty prayer for them, Iob 1.5. and the reaſon of this is plaine, namely this.
We are to hauehave a liuely fellow feeling of the wants and neceſſities of others, and as the Apoſtle ſaith, Reaſon 1 Cor. 12.25. we ought to hauehave the ſame care one for another, as members of the ſame body, and eſpecially of the wants and neceſſities of them, with whom we are more neerly knit and conioyned: and therefore out of that liuely feeling of the wants of others, and eſpecially for ſuch as are neerly knit vntounto vsus by any ſpecial bond, we are to ſend out earneſt and hearty praiers for them, and to call on the Lord euen with feruencie of ſpirit, for a ſupply of their wants. Vſe.
A duty wherein many of vsus are much defectiue,Reproofe of ſuch as ſeldom or neuer pray for others together with themſelues with any earneſtnes many ſeldom or neuer pray for others together with themſelues with any earneſtneſſe and feruencie of ſpirit: it may bee thou art ſomtimes earneſt in praying for thy ſelfe, neceſſitie, or extremitie preſſing thee, the hand of God in ſome heauy affliction driuing thee to it: but in praying for others, oh how cold art thou? yea (I feare me) I may iuſtly ſpeake it, many ſeldome or neuer vſe any earneſt praier for their owne families, for their owne children, and thoſe that belong vntounto them: happily thou ſaieſt, God bleſſe my children, and God make them his faithfull ſeruants, (which I ſpeake not againſt) but when didſt thou ſtriue in praier for them? when didſt thou powre out thine heart, as Dauid ſaid he did, Pſal. 42.4. in the behalfe of thy children, thy ſeruants, or for the wife of thy boſome? I appeale to the hearts and conſciences of many, they can tell them, they hauehave ſeldome or neuer done it: well remember, this is thy duty thus to pray for others, together with thy ſelfe, and that with earneſtneſſe of ſpirit, and eſpecially for thoſe, to whom thou oweſt ſpeciall duty, for thy wife, thy children, thy ſeruants: and to that end, conſider their ſpeciall wants and neceſſities, and if thou neglect this dutie, it is a plaine euidence thou haſt not ſuch a feeling of other mens wants and neceſſities, as thou oughteſt to hauehave, and it is an argument thou art not a liuely member of the ſame body with them, whereof Chriſt is the head, and if thou pray not earneſtly for thy wife, children, and ſeruants, and out of a feeling of their wants, thou haſt not that louelove, and that care of them, that ought to be in thee, and without repentance thou ſhalt one day anſwer for it; yea many times it comes to paſſe, that a man that makes no conſcience of this duty, Note.euen to bee earneſt with the Lord in prayer for ſupply of ſuch grace, as is wanting in his wife, children, and ſeruants, he findes the puniſhing hand of God vponupon him in his wife, children, or ſeruants: the Lord doth puniſh him with an vnruly wife, with graceleſſe children, and with lewd ſeruants; therefore learne then to make conſcience of this dutie.
Now further in that the Apoſtle ſets downe Epaphras his manner of praying for the Coloſſians vnderunder that metaphoricall word (ſtriueth) a word borrowed and taken from ſuch as withſtand violence and hoſtilitie, or ſuch as ſtriue for maſteries, we are giuen to vnderſtand.
Doct. 3 That it is no eaſie thing to pray well,It is no eaſie thing to pray well. to pray to God truly and heartily, is no eaſie matter: true and hearty praier is euer with ſtriuing, and wreſtling againſt oppoſition, and it is as hard a matter to pray truly and heartily, as it is to with ſtand a ſtrong armed man, that ſeeks to take away life from vsus.
And therefore the Apoſtle not onelyonly heere but in other places alſo, vſeth this phraſe and forme of ſpeech; as Ro: 15.30. I beſeech you for our Lord Ieſus Chriſts ſake, and for the louelove of the ſpirit, that yee would ſtriue with me by prayers to God for me. and 2 Cor. 1.11. (ſaith he) that yee labour together in prayer for vsus, plainly teaching. That true and hearty praier is with much labor and ſtriuing, Reaſon. and the reaſon of it is this.Hinderances of true and hearty praier. There be many things that oppoſe, and ſtand againſt making of true and hearty prayer to God, as
Firſt, the malice of Satan, who ſeeks (if poſſibly he can) to keep vsus from praying at all, by troubling our mindes, and diſturbing our hearts, with paſſions of louelove, feare, anger, and the like: if he cannot ſo doe, then hee labours to make vsus haſten out of our praiers, and to poſte them ouer haſtily, or to pray coldly or faintly.
Secondly, our owne corruption, the deadneſſe and dulneſſe of our owne hearts, our want of feeling of our wants, our want of holy deſires and the like, they ſtand vp againſt that holy exerciſe of prayer: the euill examples of others, who either neglect that duty of praier, or coldly performe it, onelyonly for faſhion and cuſtome; theſe are the things that ſtand vp againſt vsus in praier, and with theſe are we to ſtriue and wreſtle in making true and hearty praier. And therefore it is no eaſie matter to pray well, and to offer vp praiers to God truly and heartily.
And therfore deceiue not thy ſelfe, do not thou thinke Vſe 1 as many doe, that it is an eaſie matter to pray well,They deceiue themſelues which thinke it is an eaſie matter to pray well. and to make heartie praier to God: no, no, learne this leſſon, and remember it, that to pray truly and heartily, is a thing that is done with as much paines and labour, as if thou wert to wreſtle and ſtruggle with a ſtrong man that ſeeks thy life: ſome fooliſhly thinke, and they ſticke not ſometimes to ſpeake it, that hauing liued many yeeres in ſcraping wealth together, and hunting after riches, when they are old, then they will goe to the Church and pray: alas poore ſoules, how are they blinded, as if it were the eaſieſt matter in the world, to pray well: indeed, to pray formally, and to ſay praiers, (as ſome vſe to ſpeake, that they hauehave ſaid their praiers) and you may beleeue them, their mouthes onelyonly hauehave praied, their hearts praied not, they praied not with any due reuerence of the great and glorious maieſtie of God, with any ſound feeling of their owne wants, or with any holy deſire of the things praied for: and ſo to pray, is an eaſie matter indeed: but that is but lip-labour, and (indeed) loſt labour, yea hatefull and diſpleaſing to God: remember thou, if thou wouldſt pray well, and ſo as the Lord may accept thy praier, that it muſt bee with much ſtriuing, thou muſt finde in thee a ſtriuing againſt the malice of Satan, and againſt the deadneſſe and dulneſſe of thine owne heart, yea there muſt be an holy violence vſed in thine heart, when thou praieſt, and that is to pray truly and heartily.
Againe, is it ſo, that true and hearty praier is euer with ſtriuing and wreſtling againſt oppoſition?
Vſe 2 Heere is then matter of comfort for ſuch as finde ſometimes a de…dneſſe,Comfort for ſuch as finde ſometimes a dulneſſe and deadneſſe vponupon themſelues in praying. and dulneſſe creeping vponupon themſelues in the ho…ie exerciſe of praier, if ſo be they doe truly ſtriue againſt theſe things; ſome are much caſt downe, and diſcouraged, and they thinke their praiers are not pleaſing to God, becauſe they finde ſometimes in themſelues a deadneſſe, and dulneſſe, and many by-though…s, caſt into their minds but conſider with thy ſelfe, doſt thou ſtriue againſt theſe? Art thou diſpleaſed with them? Doſt thou ſigh and groane vnderunder them, and are they ſo heauy a burden vntounto thee, as thou canſt onelyonly ſtammer out a praier vntounto God? Comfort thy ſelfe, euen that ſtammering praier of thine is true, and heartie praier, and well-pleaſing to God, thou h…ſt an example for thy comfort in this kinde, Iſai. 38 14. Like a Crane or a Swallow, ſo did I chatter, I did mourne as a Doue. Hezekiah was ſo preſſed with griefe, as that his praier was onelyonly like the chattering of a Crane, he was not able to vtter a perfect ſentence, yet was his praier heard of the Lord; ſo if thou bee able onelyonly to vtter a ſtamering praier in regard of thy deadneſſe, and dulneſſe, ſometimes creeping vponupon thee, yet if thou ſigh and groane vnderunder it, if thou pray againſt it, and by all good meanes ſtriue againſt it, and looke for the perfection of thy praiers in Chriſt; aſſuredly thy praiers are true and heartie praiers, and well-pleaſing in the ſight of God, and that is an excellent comfort to be thought on, by all ſuch as finde a deadneſſe and dulneſſe ſometimes creeping on them in praier, and are diſpleaſed with it, and doe truely ſtriue againſt it.
Before wee come to that which followeth, a queſtion is to be anſwered, namely this. Quest.
In that true and heartie praier is euer with ſtriuing againſt oppoſition, it may bee demanded,Whether a man may ſtriu in praier, in a ſet forme of praier whether a man may ſtriue in praier, that vſeth a ſet forme of praier.
To this I anſwer, that he may, a man that is not able to conceiue a forme of praier in words, as ſome are not, for want of memorie, vtterance, Anſw. and other gifts of grace needfull to the conceiuing of a praier, ſuch a man helping himſelfe by a ſet forme of praier, by a praier compoſed, and made by others, may vſe it with ſtriuing, for his heart may goe with his mouth, and hee may be ſtird vp,Note. and hauehave a feeling of the want of the things that are praied for: but yet let not any man heerein take liberty to himſelfe, at all times to vſe a ſet forme of praier, for that cannot at all times expreſſe his particular wants, and neceſſities, and therefore let eueryevery one labour that he may be able to conceiue a praier, and to take to himſelfe words, as it is, Hoſea 14.3. And if a man or woman be ſuddenly preſſed by ſome calamitie, or ſome ſinne preſſing the conſcience, and that perſon is not able to conceiue a praier, then let him, or her, in ſuch a caſe, rather goe to the Lord with ſighing, and groaning, with ſighes that hee cannot expreſſe in words, as the Apoſtle ſaith, Rom. 8.26. then betake himſelf to a ſet forme of praier, which happily makes no mention of that ſpeciall grace, he ſtands in neede of.
Come we now to the matter of Epaphras his praier, what it was he praied for, on the behalfe of the Coloſſians, laid downe in theſe words (That yee may ſtand perfect and full in all the will of God.)
Theſe words require a little ſearch into them, for the right vnderſtanding.
(That yee may ſtand) The word (ſtand) as wee know,Interpretation. being applied to men, properly ſignifieth, an action or poſition of the body of man, oppoſed to falling, ſtarting aſide, ſhrinking, or backſliding, but in Scripture it is often vſed in a Metaphoricall and borrowed ſenſe, ſignifying, continuance, conſtancie, and perſeuerance, as in the 1. Cor. 16.13. Stand faſt in the faith, &c. the meaning is continue, be conſtant, and perſeuer in the faith, ſhrinke not, ſtart not aſide, nor ſlide backe from it, and that that is his meaning, it is cleare, in that hee addes, quit you like men, and bee ſtrong, and ſo it is heere to bee taken; That yee may ſtand, (that is) that yee may continue, abide, and perſeuer, without ſhrinking, ſtarting aſide, or backe-ſliding, (perfect and full) theſe words being words of relation (for where there is a perfection, and fulneſſe, it muſt needs be a perfection and fulneſſe of ſomething) we may gather wherunto they hauehave relation by the words following (in all the wil of God) Theſe words conſidered together with that praier of the Apoſtle, cap. 1.9.10. Where hee ſaith, I ceaſe not to pray for you, and to deſire, that yee might be fulfilled with knowledge of his will in all wiſdome and ſpirituall vnderſtanding. By theſe two places compared together, wee may eaſily conceiue whereunto theſe words (perfect and full) hauehave relation, namely, to the knowledge, and obedience to the will of God, as if the Apoſtle had ſaid, perfect and full in knowledge, and obedience to the will of God.
Now ſeuerally, that word (perfect) doth not heere ſignifie abſolutely perfect, in knowledge and obedience to Gods will perfect, with a perfection of knowledge and obedience, in meaſure and degree which cannot be reached in this life, but ſoundly perfect, with perfection of ſoundneſſe, and truth oppoſed to hypocriticall holineſſe, and emptineſſe, and ſo the word (perfect) is often vſed in Scripture, Iſai. 38.3. Hezekia ſaid, hee had walked before the Lord in truth, and with a perfect heart: he puts theſe two together, and therefore the Apoſtle heere addes the word (full) giuing vsus to vnderſtand, that he meant ſuch a perfection, as is oppoſed to emptineſſe, and hollowneſſe. And againe, the word (full) is not heere to be taken for an abſolute fulneſſe of knowledge and obedience, in degree, but for a true, and ſound fulneſſe, for ſo alſo that word is ſometimes, vſed, as 1 Ioh. 1.4. Theſe things write I vntounto you that your ioy may bee full, (that is) that your ioy may bee true, ſound, and ſincere, (in all the will of God) by the will of God we are to vnderſtand, the will of God reuealed, and by (all) is meant, the whole will of GOD reuealed.
Thus then briefely are theſe words to be conceiued, as if the Apoſtle had ſaid.
Epaphras, hee praies earneſtly for you, that you may continue, perſeuere, and goe on, ſound, and ſincere, and truely, though not abſolutely, full of knowledge, and of obedience, to the whole reuealed will of God.
Firſt, obſerue we, that Epaphras heere praying to God, and that earneſtly, for the Coloſſians, that they might continue and perſeuere, ſound, ſincere, and truely full of knowledge and obedience to the will of God. I might hence ſhew that the faithfull, and feruent praiers of others are needfull euen for ſuch as are ſound, ſincere, and truly full of knowledge, and obedience to Gods will, that they may be ſtrengthened, and may ſtand faſt, perſeuere, and goe on in the ſame, and they are to craue the aſſiſtance of other mens praiers to that purpoſe, but on that I will not ſtand.
Hence, in that Epaphras praied that the Coloſſians might ſtand perfect and full in all the will of God, implying that they were already ſound, and ſincere in knowledge and obedience to the will of God, and he praied for their conſtancy and continuance in the ſame. Doct. 4
Wee may eaſily gather
That conſtancy and perſeuerance in ſound knowledge, and in true, and ſincere obedience to Gods will, is the free gift of God,Perſeuerance in ſoūd knowledge and in ſincere obedience to Gods will, is the free gift of God. Epaphras praied for it, that the Lord would giuegive it to the Coloſſians, it is not only Gods free gift to be ſound in knowledge, and ſincere in obedience, but it is his gift alſo to ſtand, continue, and goe on in that ſoundneſſe, and in that ſincerity, the Lord giues to know, and to obey his will, and hee giues continuance in that knowledge and obedience.
And howſoeur, ſuch as hauehave ſound and ſauing knowledge, and ſincere obedience to the will of God, truely wrought in them, ſhall neuer wholly fall away from it, for the fea…e of God is put into their hearts, that they ſhall not part from God, Ierem, 32.40. Yet they ſtand not by any po…er from themſelues, but by the power of God, 1 Pet. 1.5. They are k…pt by the power of God, through faith vntounto ſaluation. It is the power of God that vpholds them, and it is the Spirit of God that doth ſtill ſtir and moue their minds and wils, being alreadie regenerate, to minde, and to will, that which is truely good, and makes them able to bring foorth good actions, which otherwiſe, they are not able being hindred by the fleſh, ſo long as they are in this life. Hence it was that Dauid after his regeneration, praied to the Lord to incline his heart vntounto his Teſtimonies; and the Church praies for new drawing, Cantic. 1.4. Draw me, wee will runne after thee: and the Apoſtle witneſſing of the Philippians, Phil. 2.12. That they had alwaies obeyed: yet hee addes, Verſe 13. That it was God that wrought in them both th… will, and the deed, euen of his good pleaſure, it was not of themſelues that they were able to will or worke any Vſe. 1 good thing.
And ſo he plainely teacheth this point.
That to continue in ſound knowledge, and ſincere obedience to Gods will, and to goe one in the ſame, is the free gift of God▪
Firſt, this meetes with that opinion of the Papiſts, who teach that men regenerate are able to do good, and to obey the will of God, and to go on without concurrence of new grace following,That popiſh opinion confuted, that men regener…e are able to do good and to obey Gods will without concurrence of new grace following. which is a meere falſhood, it cannot ſtand with the truth now deliuered.
For if it be the free gift of God, to continue in ſound knowledge and ſincere obedience, certainly then beſides the firſt grace working regeneration, there muſt bee a ſubſequent ſecond grace vouchſafed from the Lord, that makes the regenerate do, and worke that good, which they are made able to do by grace, it cannot be otherwiſe.
Againe, is it ſo that to continue and perſeuere in ſound Vſe. 2 knowledge and ſincere obedience to thee will of God is the free gift of God;Such as are truly regenerate, are to acknowledge at all times their owne impotency & inſufficiencie to any good thing. Then let thoſe in whom the Lord hath wrought ſound ſauing knowledge, and a meaſure of ſincere obedience to his will, euer acknowledge their own impotency and inſufficiencie, that though they be truely regenerate, yet they are not, able to do any good thing, but by a continued ſupply of new grace, and let them euer acknowledge that their ſtanding, and perſeuerance in ſound and ſincere obedience to the will of God, is meerely from the Lord, and let him hauehave all the glory, and bee thou euer watchfull in praier for conſtancy, and perſeuerance, becauſe thy ſtanding is by grace, and it is the free gift of God.
Now in the next place in that Epaphras praied ſo earneſtly, and with ſuch feruency, for no other grace but this, that the Coloſſians might conſtantly continue and perſeuere, and go on in ſound and ſincere knowledge, and obedience to the will of God, we are plainely taught.
That conſtancie and perſeuerance in ſound, ſincere, entire, Doct. 5 and full knowledge and obedience to the will of God is an excellent thing,Conſtancy & perſeuerance in ſound knowledge & obedience to Gods will is an excellent thing. it is a ſpeciall grace for ſuch as are ſound and ſincere in knowledge, and obedience to the will of God, to ſtand faſt, to continue, and to go on in the ſame, without ſtarting aſide, or backe-ſliding.
We finde in the Scripture many exhortations, and ſentences to this purpoſe, as that 1. Cor. 16.13. ſtand faſt in the faith, quit you like men, and be ſtrong, and that Reuel. 2.10. be thou faithfull vntounto the death and I will giuegive thee the crowne of life, and this warning hath our ſauiour giuen Luk. 9.62.Luke. 9.62. he that putteth his hand to the plough and but looketh backe is not apt for the kingdome of God, Paul blamed the Galathians Gal. 3.3. and called them fooliſh, for beginning in the ſpirit, and then ſeeking to bee m…de perfect in the fleſh, for not holding on as they had begunne, many other places of ſcripture beate vponupon this point, and perſuade to continuance, and perſeuerance in grace, and holy obedience, as a moſt excellent thing, and a ſpeciall grace, and the reaſon of it is this.
Reaſon.. Of all grace…, and vertues, it is only conſtancie, and perſeuerance▪ that ſhall be crowend, As no ſinne condemnes a man but his finall impenitencie,Note. a finall continuance in his ſinne, ſo no grace, or vertue ſhall bee crowned, but that which continues to the end.
It is onelyonly continuance, and perſeuerance in faith, in louelove, in the feare of God, and in profeſſion of religion, that ſhall be crowned with glory, we ſhall finde it moſt true which the Prophet ſpeakes Ezechiell 18.24. If a righteous man of a hundred yeeres old forſake his righteouſnes, and commit iniquitie, and do according to all the abhominations that the wicked man doth, the Lord will alſo forget all his righteouſneſſe he hath done, and as our Sauiour ſaith Math. 24.13. he that endureth to the end, he ſhall be ſaued, and therefore we may ſafely conclude, that continuance, and perſeuerance in ſound and ſincere knowledge, & obedience to the will of God, is a moſt excellent thing, and a ſpeciall grace.
Ʋſe. If then thou haſt entred into profeſſion of religion, if thou haſt begunne to ſhew thy ſelfe ſound in knowledge and ſincere in obedience to Gods will;Such as hauehave begunne to ſhew themſelues ſound in knowledge & ſincere in obedience to Gods will ought to go on in the ſame. Oh be conſtant in that ſoundnes, and in that ſinceritie, go on in the ſame, remember it is a moſt excellent thing to ſtand perfect, and full in true knowledge, and obedience to Gods will, and this is a needfull exhortation, and cannot be often inough, and ſufficiently vrged, in this back-ſliding age, and in theſe declining times of ours, wherein many ſhrinke backe, and ſtart aſide from the ſound and ſincere profeſſion of the goſpell, and obedience to Gods will, ſome hauehave heretofore ſeemed to be ſound & ſincere in profeſſing the faith, but now they ſhrinke backe from that ſoundneſſe, and ſinceritie, and as Chriſt ſaid to the Church of Epheſus Reuel. 2.4, hauehave loſt their firſt louelove, ſome heretofore ſeemed to hauehave care to ſanctifie the ſabboth, to traine vp their families in the feare of God, to pray with them, and ſeemed to make conſcience of other holy duties, but alas, now they are ſhrunke backe from their firſt louelove, and former works, and there is now in them, almoſt an vtter forſaking of all good duties, wel, remember whoſoeuer thou art, that there is no pleaſing of God, nor hope of glory, without perſeuerance in ſound and ſincere obedience to Gods will,Note. to the end. The Lord is an eternall God, and his will eternall, and he requires a perpetuall ſeruice, and obedience, remember therefore whence thou art fallen, and repent, and doe thy former workes; And to returne to our exhortation begun, if thou beeſt one that art yet ſound and ſincere in the profeſſion of the goſpell, in knowledge, and obedience to Gods will, be ſtirred vp to ſtand faſt, and to go on in the ſame, and to that end further conſider theſe two things.
2 Motiues to ſtirre vp ſuch as are ſound & ſincere in the profeſſion of the Goſpell to continue and to go on in the ſame.Firſt, the Lord receiueth much more diſhonour by the back-ſliding of ſuch as hauing entred into the profeſſion of the goſpell, do afterwards fall away, either renouncing faith, or denying the power of it by an vngodly life, then he doth by the ignorance, and impiety of ſuch as neuer entertained that way. And ſecondly, the falling from grace, though but in part is dangerous, it is an hard thing to recouer that fall, it will coſt thee many a ſigh, and many a ſalt teare, and happily, thou ſhalt neuer recouer the feeling of that comfort, that once thou hadſt.
The ſtate of thoſe that fall backe from the profeſſion of the goſpell, is more dangerous, and more hard to be recouered, then of thoſe that neuer entred into the way of godlineſſe, 2. Pet. 2.20. and therefore if thou be entred into ſound and ſincere profeſſion of the goſpell, labour to ſtand faſt, and to continue in the ſame, & that thou maiſt ſo do, looke there be in thee theſe two things eſpecially.
2 Speciall things required in them that would continue in the ſound and ſincere profeſſion of the Goſpell.Firſt, a receiuing of the Goſpell with a louelove of it, ſimply for it ſelfe, euen for the excellent comfort of it, and not for any by reſpect, not for honor, profit, praiſe of men, and ſuch like, if thou receiue the goſpell in reſpect of honor, profit, and the like, thou wilt hold the profeſſion of it, no longer then it may ſtand with the enioying of thoſe things, and if by occaſion, the goſpell hinder the holding of thoſe things, then farwell the profeſſion of it.
Secondly, looke there be in thee a mortified heart, an heart emptied of all ſecret vnbeleife, ſecret hypocriſie, and ſpirituall pride, take heede none of theſe do lurke, and lie hid in thine heart, Heb. 3.12. Take heede ſaith the Author of that Epiſtle leaſt at any time there be in any of you, an euill heart and vnfaithfull, or an heart of infidelity to depart away from the liuing God, and if theſe things bee in thee.
A receiuing of the goſpell with a louelove of it, ſimply for it ſelfe.
And a mortified heart, emptied of all ſecret vnbeleife, hypocriſie, and ſpirituall pride, vndoubtedly thou hauing begunne to profeſſe the goſpell, thy beginning ſhall hauehave increaſe, and at laſt a perfit worke, and thou ſhalt bee able to ſtand faſt, and to hold on the conſtant profeſſion of the Goſpell.
Now from theſe words (perfect and full in all the will of God) in that the Apoſtle ſayth (perfect and full) the fooliſh Familiſts thinke they hauehave ground for their abſurd and fooliſh opinion,Confutation of the Familiſts, holding an abſolute perfection in the regenerate in this life. that there is an abſolute perfection in the regenerate, in the time of this life, but alaſſe, their light braines are deceiued, and the ſpirit of errour deceiues them, I ſhewed before how the wordes are to bee taken, namely, perfect and full, in regard of ſoundneſſe and truth, I hauehave heeretofore ſhewed the vanity and abſurdity of that opinion, chap. 3.14. I will not now ſtand on the large confutation of it, only call to mind that diſtinction, that then I made, that there is a perfection of parts, & a perfection of degrees, a perfection of parts is an holines in all the faculties of the ſoule, and in all the parts and members of the body, hauing the ſeeds of all neceſſarie vertues with an endeauour to obey God in all things, and that is in the regenerate, in the time of this life. But perfection of degrees, that is, an holineſſe in all the powers of the ſoule, and parts of the body, perfect in meaſure and degree, that is not in any in this life, for as the Apoſtle ſayth, 1. Cor. 13.9. the moſt regenerate, know but in part, therefore other graces are in them proportionably, but in part, nor perfect in degree, in the time of this life: but I leaue them.
Note one thing further, in that Epaphras prayed that the Coloſſians might ſtand perfect, ſound and ſincere in obedience to all the will of God.
We are taught.
That it is not enough to perfection, and filling to Doct. 6 ſoundneſſe and ſincerity,In ſound and ſincere obedience to Gods will is required a conformity to all the will of God. that in ſome or many things we endeauor to pleaſe God, but there muſt be in vsus a conformity to all the will of God.
There muſt bee in vsus a ſoundneſſe and ſincerity, in reſpect of the whole will of God reuealed, as Dauid ſayd, Pſal. 119.101. I hauehave refrained my feete from eueryevery euill way, that I might keepe thy word, and verſe 128. I eſteeme all thy precepts moſt iuſt, and hate all falſe waye…, ſo muſt we doe, elſe we are not ſound and ſincere in our obedience to Gods will.
In this caſe wee muſt hauehave no partiall affections, Ʋſe. wee muſt not hate one ſin and louelove another,Wee muſt not carry in vsus partiall affections in reſpect of ſinne. Herod went ſo farre, and did many things Iohn taught him, but ſtill hee would hauehave his brothers wife: ſo happily many hate couetouſnes, & louelove drunkennes; others hate drunkennes, and louelove ſwearing, and eueryevery one almoſt will hauehave his darling ſinne, and if it be ſo with thee, thou art not ſound and ſincere in thy obedience to Gods will, if thou wouldeſt be ſound, there muſt be in thee a purpoſe and an endeauour (howſoeuer thou canſt not but fall) to obey God in all things, and at all times, and know thou, that euen one ſinne, wherein thou liueſt wittingly and willingly, defiles thy whole life, and the Diuell will not much trouble thee, if he hold thee entangled in any one ſinne, that is enough to draw thee downe to perdition, as a little leake in a ſhip not ſtopped, will ſincke the ſhip, and hee that makes not conſcience of ſome one ſinne, is guilty of breaking the whole law, Iam. 2.10. therefore if thou wouldeſt bee ſound and ſincere, and hauehave comfort in thy obedience to the will of God, looke there bee in thee, a full purpoſe and an endeauour to obey God in all his commandements.
Come we to the thirteenth verſe.