Exposition of Colossians, Sermons · Chapter 1 · Verse 7
VER. 7. As ye alſo learned of Epaphras our deare fellow ſeruant, which is for you a faithfull miniſter of Chriſt.
The Apoſtle hauing ſet downe the meanes how the Coloſſians came to know that life and glory was laid vp for them in heauen (namely) by bearing of the Goſpell. In this ſeuenth verſe he comes to the perſon by whom the Goſpell was preached, and they brought to that knowledge (namely) by Epaphras (As ye alſo learned of Epaphras) the Apoſtle further deſcribes him what he was. Firſt in reſpect of himſelfe and Timothie that in preaching of the Goſpell he was their fellow laborer, and addes, what affection they had towards him, that he was deare vntounto them, or that they loued him dearely, then by his office and calling that he was a miniſter of Chriſt, and he ſets down how he demeaned himſelfe in his calling, that he was faithfull, and that for the good of the Coloſſians (which is for you a faithfull miniſter of Chriſt) and further proues it verſe the eight, that he was faithfull for their good in that hee gaue teſtimony of their louelove (who hath alſo declared vntounto vsus your louelove) which is amplified by the quality of it in the laſt words (which ye hauehave by the ſpirit) theſe be the generall things contained in theſe two verſes. Come we to the words as they are laid downe by the Apoſtle (as ye alſo learned, &c.) we are hereto marke that the Apoſtle is not content to ſay, that the Coloſſians came to the knowledge of ſaluation by the Goſpell, but that they alſo learned it of Epaphras, not that Epaphras was a meanes of himſelfe or by any other doctrine, but that he was the preacher and diſpenſer of the Goſpell, and by his preaching of the goſpell Doct. 1 brought them to that knowledge,The knowledge of ſaluation, is ordinarily wrought in men by the Goſpell preached by men called to that office. whence ariſeth this inſtruction that the knowledge of ſaluation is ordinarily wrought in men, by the Goſpell not by the letters, and ſillables or bare ſentences written in the bookes of the old or new teſtament, but by the goſpell taught and applied vntounto them by the miniſtery of man called to teach, for the goſpell is indeed the power of god to ſaluation, yet not to eueryevery one generally, but to eueryevery one that beleeueth that is the limitation, and how, is faith wrought by the bare letter or ſentence of the goſpell? no, but by the goſpell vnfolded and applied marke the gradation, how ſhall they beleeue in him,Rom. 10.14. of whom they hauehave not heard? and how ſhall they heare without a Preacher, for the working of faith, the Goſpell muſt bee heard and not onelyonly heard by a bare repetition of the ſentence but heard preached, that is to ſay,2. Tim. 3.16. vnfolded and applied, the Scripture ſaith the Apoſtle is profitable to teach, to improue, to correct, and to inſtruct in righteouſneſſe, and marke what followeth vponupon this in the next chapter 1. 2. verſes, I charge thee therefore before God, and before the Lord Ieſus Chriſt, which ſhall iudge the quicke and the dead at his appearing, and in his Kingdome. 2. Preach the word; be inſtant in ſeaſon and out of ſeaſon: improoue, rebuke, exhort with all long ſuffering and doctrine. The Scripture being profitable in it ſelfe, it muſt bee preached and applied by men called to the ſeuerall vſes of it, the ſentence of the Goſpell is generall and the promiſes of ſaluation are indefinitely propounded whoſoeuer beleeueth he ſhall be ſaued, they are aboue the reach of naturall vnderſtanding, ſuch as reaſon cannot comprehend, and generals of that nature muſt needs be vnprofitable without explication and application of them, the Lord therfore hath ordained that men called to teach the goſpell, ſhould in his name expound and applie the ſame to the perſons of their hearers particularly, that ſo they might bee brought to the knowledge of Saluation.
Ob.It will be ſayd, the Prophet ſayth, in the time of the Goſpell, men ſhould teach no more, eueryevery man his neighbour,Ier. 31.34. and eueryevery man his brother, ſaying, know the Lord: for they ſhall all know me from the leaſt of them, vntounto the greateſt of them, ſaith the Lord: How then is it that the Goſpell muſt bee taught by the miniſtery of man, how is that a true propheſie?
Anſw. The meaning of the Prophet is, that Gods elect in the time of the New Teſtament ſhould not onelyonly bee taught by the outward miniſterie of the word, but inwardly by his ſpirit as appeares in the verſe before. And the Prophet ſpeakes in regard of the plentifull meaſure of knowledge vnderunder the Goſpell according to that,Iſay. 11.9. that the earth ſhould be full of the knowledge of the Lord, as the waters that couer the ſea. Some may reply and ſay,Reply. this anſwer is not ſufficient, is the Prophet ſo to be vnderſtood, that the Elect of God ſhould be taught inwardly by his ſpirit, then Saint Iohn hath ſhewed it needleſſe to be taught by man,1. Ioh. 2.27. the annoynting (that is to ſay) the ſpirit of Chriſt, which ye hauehave receiued of him, dwelleth in you: and ye need not that any man teach you: but the ſame annoynting teacheth you of all things, and it is true, and is not lying, and as it taught you, ye ſhall abide in him.
Againe, the meaning of Saint Iohn is, Anſw. that the Elect hauing receceiued the Spirit, need not that any man ſhould teach them to diſcerne truth taught from errour and deceipt, they are inwardly taught of the ſpirit, they hauehave their mindes enlightned, their iudgements cleered, and therefore he ſayth ver. 26. theſe things hauehave I written vntounto you, concerning them that deceiue you. And then hee ſubioynes in the ſeuenteenth ver. but the annoynting &c. So then notwithſtanding theſe exceptions this remaines a truth, that men are brought to the knowledge of ſaluation not by the bare ſentence of the Goſpell deliuered in the writings of the Apoſtles, but by it explained and applied by men called to that office.
Hath the Lord ſanctified the miniſtery of man called to teach and apply the Goſpell to ſuch an excellency, Vſe. as by it to bring vsus to a particular knowledge of our owne ſaluation?We are not to thinke baſe of the miniſtry and teaching of the Goſpell, by men called to that function. then let this ſerue to rule and order our conceit and and eſtimation of the miniſtery and teaching of the Goſpell by men called to that duty and function, let vsus not thinke it either needleſſe or baſe. Who well in his wits & lead by the diuine light of reaſon will lightly regard, that which being rightly vſed will bring him to the knowledge of his owne euerlaſting good. Such is the miniſtery and teaching of the Goſpell, by men called to that function, yea the teaching of the word by men cald to that office is ordaind of the Lord to make it profitable, what part of the word ſoeuer it be, whether the Law or the Goſpell, let vsus then take heed we contemne not the teaching of the word by men in any part of it, whether ſhewing ſinne by the law and denouncing iudgements, or preaching mercy, and applying the promiſes of the Goſpell; let vsus not lightly eſteeme it, becauſe it is brought by a weake and mortall man, the Lords ordinance is powerfull in weakneſſe as in the creation, hee brought light out of darkeneſſe and reredemption and life out of death, ſo in our conuerſion he workes vponupon vsus by the miniſtery of weake men, and heerin he doth not onelyonly prouide for our weakeneſſe, who are not able to endure the Maieſty of his owne immediate voice, or the voyce of an Angell, but to trie our obedience whether wee will looke onelyonly at his inſtrument or at his ordinance, whether wee will hauehave our eye on the earthen veſſell, or on the excellent treaſure brought in that veſſell, and therefore to lay this a little neerer vntounto our hearts many there be that will be content to looke at the Lords ordinance of the word brought by the miniſtery of men, when the word of grace and mercy is preached, they will then looke on that, as the word of God, and confeſſe, and acknowledge it ſo to be, and vponupon a falſe ground hale it to themſelues, but when the law is laid open, and the iudgements of God denounced, then they heare and regard that but as the word of man and not of God, then they bleſſe themſelues, and promiſe peace to themſelues, and ſay in their hearts, no ſuch things ſhall happen vntounto them, it is but the word of their preacher. I appeale to mens owne hearts, whether theſe thoughts doe not many times riſe in them or no, and if wee finde they doe, then marke what will follow, the Lord will puniſh vsus, euen by our owne thoughts, that as we thinke his iudgements denounced by the miniſtery of man, to be but the words of men, and of our preachers, ſo hee will make his word of grace offered by the miniſterie of man to be vntounto vsus but as the word of man, we ſhall …ot in our ſinnes, and lie ſtill vnconuerted, it ſhall be vnprofitable vntounto vsus, for the Lord is iuſt, and hee will puniſh ſinne in the ſame kind, and as we thinke of his word of threatning, ſo ſhall his word of merciemercy be vntounto vsus. Conſider the example of Herod: Mark. 6.20.hee heard many things Iohn taught him gladly, he heard them (no doubt) as the word of God by the miniſtery of Iohn, but when Iohn came to touch his ſinne, and to tell him the danger of liuing in that ſinne, he would none of that, he then thought it was but Iohns word, and ſo would be auenged of him, and ſo indeed all that he heard of Iohn was by the iuſt iudgement of God, but as mans word vntounto him, he liued and died in his ſinnes, ſo wil it come to paſſe with vsus, if ſo be we thinke the iudgements of God denounced againſt vsus for our ſinnes in the miniſterie of the word, are but the words of men. Learne we therefore in the miniſtery of the word by man cald to that office, to looke not at the inſtrument, but at the ordinance of God, & let vsus receiue the word, as the word of God, whether threatning iudgements, or promiſing merciemercy. Now to the deſcription of Epaphras. Firſt, the Apoſtle ſaith hee was in reſpect of him and Timothie their deare fellow ſeruant; which words are thus to bee conceiued, that they did acknowledge him a fellow labourer with them in the preaching of the Goſpell, and conſequently one dearely beloued of them.
Now in that the Apoſtle ſaith Epaphras was his fellow Doct. 2 ſeruant & ſo deare to him & Timothie, Such as are lawfully knit together in any common bond, they are to be tenderly affected one to another.hence we may conclude that ſuch as are lawfully knit together in any cōmon bond, they are by the example of the Apoſtle tenderly to be affected one towards another: children of the ſame parents, ſeruants of one maſter, men of one ſociety, neighbours one to another, it is vſuall in the Scriptures to vrge and preſſe louelove by this kind of reaſoning, that men that are conioined by ſome common bond, they ought to louelove one another. Abraham vſed this argument. Moſes vſed no other to accord the two Hebrewes.Act. 7.26. Sirs yee are brethren, why doe ye wrong one to another? We may obſerue that when Ioſephs brethren forgat him to be their brother,Gen. 37 20. or at leaſt did not ſo conſider him, they ſaid, come let vsus kil him. But after when they conſidered him as their brother, then they thinke of a more milde and gentle courſe, verſe 27. Come and let vsus fell him to the Iſmaelites, and let not our hands be vponupon him; for hee is our brother, and our fleſh: and his brethren obeied. As the ſcripture thus vrgeth louelove, ſo nature it ſelfe teacheth it, hauing imprinted in ſuch as ſhe hath conioined, a bending and an inclination one towards another. And it was euer held odious among the heathen, and a growing out of kinde, for men in nature neerely conioined, to be farre diſioined in affection. And is the bond of outward brotherhood, ſeruice, ſocietie and neighbourhood, and ſuch like, a perſwaſion and a powerfull argument vrging louelove? then doubtleſſe much more is the inward bond of the ſpirit, becauſe by the ſpirit men are more neerly conioined, then they are or can be by nature. By the ſpirit they are made members of one myſticall bodie, Vſe. members of one another.Therfore ſuch as profeſſe fellowſhip and communion of the Spirit, are tenderly to louelove one another. Rom. 12.5. Let this then be thought on by all that profeſſe the fellowſhip and communion of the ſpirit. Let vsus thinke vponupon it, that we hauehave one God to our father, one Church to our mother, Chriſt our elder brother, and that we are borne of one immortall ſeed, that we are knit together in one faith, one religion, one hope of ſaluation, and therefore ought to louelove one another. Come we to the other part of the deſcription of Epaphras, that he was for the Coloſſians a faithfull miniſter of Chriſt.
Doct. 3 A miniſter being faithfull in diſcharging of his dutie, it is for the good of the people.Whence note wee firſt, that where a miniſter is faithfull in the diſcharge of his duty, it is for the good of the people, ſo ſaith the Apoſtle, (for you) that is, for your good: & this might be prooued by all the titles that are giuen to miniſters in the Scripture. They are called light, which is comfortable to the beholders, ſalt, for ſeaſoning, labourers in the Lords husbandrie, builders of his Temple, leaders, guides, &c. all which ſhew their labour and paines in the miniſtery, tend to the good of Gods people. But the experience of ſuch as hauehave profited, by the paines of faithfull miniſters may ſufficiently confirme the trueth of this point.
Now then is it ſo, Vſe. that a faithfull miniſter is for the good of the people,The people muſt anſwer the paines of the miniſter in profiting themſelues. Heb. 6.8. then let vsus looke where the miniſter is in any meaſure faithfull, that wee be anſwerable in profiting our ſelues and receiuing good, for as the holy ghoſt ſaith, that earth which drinketh in the raine, and beareth thorns and briers is reprooued, and is neere vntounto curſing, whoſe end is to be burned. Conſider yet further theſe two things. Firſt, hardneſſe and want of profiting in the people, is a great griefe and diſcouragement, and euen a pull-backe to a faithfull miniſter.Ier. 20 9. Witneſſe Ieremy who reſolued vponupon this not to ſpeake any more in the name of the Lord. Againe, if a miniſter be faithfull, and we profit not, it argues, we are ſunke deepe in rebellion, euen drunken in ſinne, yea ſunke deepe into the ſinne of drunkenneſſe; for of all others, drunkards are the hardeſt to be drawen to repentance: for as drunkenneſſe for the time of it makes a man like a bruit beaſt, vnfit for any common and naturall dutie, ſo it is the naturall effect of that ſinne, to depriue a man (when he is ſober) of all vnderſtanding and capacitie of inſtruction. Therefore the Lord when hee was to call by his Prophet for a generall reformation, he ſpake in particular to drunkards, Awake ye drunkards,Ioel. 1.5. and weepe and howle all ye drinkers of wine. If then we would not hinder the paines of ſuch as labor in the miniſtery amongſt vsus, and ſhew our ſelues ſunke deep in rebellion, let vsus labor to profit and to receiue good by them that labor for our good, and endeuour to profit vsus. And remember the words of the holy Ghoſt; Obey them that hauehave the ouerſight of you,Heb. 13.17. & ſubmit your ſelues: for they watch for your ſoules, as they that muſt giuegive accompts, that they may giuegive it with ioy, and not with griefe: for that is vnprofitable for you. Now in the next place we are to marke, that the Apoſtle in commending Epaphras a miniſter of Chriſt, doth not magnifi… and extoll him for his wit, his learning, his eloquence, h… grauitie, but he commends him for his faithfulneſſe, that he was faithfull, that is to ſay, hee did vſe his talent and gif… beſtowed vponupon him for the beſt aduantage, both of gaining glory to Chriſt his Lord, and good to his people: fo… that is to be faithfull,Mat. 25. as appeares in the parable of the talents. Doct. 4 Hence it followes that the chiefe ornament and that which moſt commends a miniſter of Chriſt,The chiefe ornament of a miniſter is to be faithfull in the execution of his office, and the like is …ue of other callings 1. Cor. 4.2. in reſpect of the execution of his office, is to be faithfull, and to anſwer that truſt that is repoſed in him. As for the reſt (that is to ſay) as for other things, or howſoeuer hee be carefull for other things, it is not ſo much materiall, but it is eſpecially required of him that hee be found faithfull. And indeed it is required in eueryevery dutie, that he be faithful in teaching, in exhorting, in comforting, in reprehending, it muſt be found in eueryevery miniſteriall action, without it nothing is pleaſing to God profitable to men. And this not onelyonly concerns the miniſter of the word, and is required of him, and to be vrged vponupon him, but it may be reached out further, and that by iuſt warrant of the word. The Apoſtle ſaith,Rom. 13.4. ſuch as are ordained to rule and gouerne others, they are Gods miniſters, they are appointed of the Lord, for the good of thoſe that be vnderunder them, they hauehave a talent in truſt giuen vntounto them. Now then that which moſt commends the miniſter of the word, is it not alſo praiſe worthie, and moſt commendable in others, Gods miniſters, ſuch as are deputed of the Lord to hauehave the rule and gouernment of others? Yes doubtleſſe, diligence and faithfulneſſe in the charge cōmitted, either in Church or common wealth, as it is moſt requiſite and neceſſarie, ſo it is moſt excellent and commendable, it is as a crowne that muſt be ſet on the head of all good duties. We read in many places, of the vigilancie, care & diligence of Moſes, that neither the difficultie and infinite labours of his calling, the contumacy, vntowardneſſe, and ingratitude of the people, the emulation and grudging of equalls, did any whit hinder him from going on with courage and conſtancy in his duty: the Lord therefore himſelfe with his owne mouth, giues him this commendarion.Numb. 12.7. That he was faithfull in all his houſe, and that muſt needs be moſt commendable which the Lord commends in any man. We find this commendation giuen to Chriſt himſelfe, and that with greater glory vntounto him then vntounto Moſes, Heb. 3.2.becauſe he was a more excellent perſon. If we do but conſider, how the diuell labours, to make men put in truſt by the Lord with gifts and places of rule and gouernment, vnfaithfull, and not to anſwer the truſt repoſed in them, that ſo their condemnation may be the deeper, and that he may hinder the profit of others, who might be bettered by them: the truth of this will eaſily appeare that in any place of rule, it is moſt commendable to be faithfull, he by ſuggeſtion teacheth men, as we ſee by experience to ſay (when they are vrged to doe their duty) what can I doe? I will not trouble my ſelfe? or make my ſelfe buſie, it belongs not to my office it is good ſleeping in a whole skinne, I ſhall be blamed, I ſhall be reproched, I ſhall labour in vaine, and peraduenture make the matter worſe, another may doe it better then I, with a thouſand ſuch like ſuggeſtions, doth the diuell furniſh men to make them ſluggiſh and vnfaithfull, all which plainly euince, that faithfulneſſe in any place of truſt is an excellent thing. And let this be thought on by all that are calld to any rule or gouernment of others either publikely or in the priuate family, parents, maſters, houſhold gouernors, &c. ſeeing it is ſo excellent a thing to be faithfull, Vſe. let it ſerue to ſtir them vp to anſwer that truſt the Lord hath repoſed in them,Men are to anſwer that truſt the Lord hath repoſed in them in any place and calling. to vſe the place giuen them to bring ſuch as are vnderunder them to feare the Lord, for that is in generall the charge that lies on gouernors and laid vponupon them by the Lord in the fourth commandement, that they in their owne perſons ſanctifie the ſabboth, and learne to feare the Lord, and cauſe others vnderunder them to doe likewiſe. For want of faithfull diſcharge of duty in ſuch as hauehave the gouernment of others, it comes to paſſe that many foule diſorders ſpoken againſt are ſtill vnreformed, to inſiſt in one particular. Though the miniſter crie out againſt drunkenneſſe, and ſpend himſelfe in diſſwading from it, and good lawes be made for the reformation of it, yet ſtill that ſinne is as rife and common, nay more common then euer it was, where is the fault? is it not in ſuch as beare office and ſhould faithfully execute their office, according to law in that caſe prouided. Yes without queſtion,Pſal. 77.20. Moſes and Aaron muſt ioyne hands together, the miniſter muſt bee ſeconded and aſſiſted by the publike officer, or elſe many there be that will not be reformed. To perſwade ſuch as are in any publike office, or hauehave the gouernment of priuate families to become faithfull in labouring, to bring thoſe that are committed to their charge, to feare the Lord, conſider firſt that diligent faithfulneſſe in the charge committed, is both ſweet and pleaſing to God,Pro. 22.29. and good for our ſelues. He that is diligent ſtandeth before Kings; but he that is diligent in the worke of the Lord, (ſuch is eueryevery publike charge) ſhall ſtand with ioy before the Lord,Mat. 25.21. the King of Kings. Come good and faithfull ſeruant, thou haſt been faithfull in little; I will make thee ruler ouer much; enter into thy maſters ioy. To him that is ſlothfull the contrary ſhall be ſaid. Againe, let vsus but thinke with our ſelues, how diligent the wicked are to do euill. Iudas will watch when others are aſleepe, and that for a miſchiefe. The high prieſts and all that rout aſſemble together betimes in the dawning againſt Chriſt,Matk. 15.1. euen before day will the wicked be working ill. They muſe on miſchiefe on their beds.Pro 4.16. And feare not to pull vponupon themſelues that woe denounced by the Prophet▪ They will riſe early to call companions to follow after drunkenneſſe,Iſay 5.11. and ſhall the wicked be thus diligent (if I may ſo call it) to doe ill, and ſhall it not moue ſuch as the Lord hath put in truſt, to be vigilant and faithfull in well doing. Surely then their vigilancy and paines ſhal ſtand vp in iudgement againſt them, and ſhall condemne them. Adde to this as a third motiue, that which we find. Where the Lord ſaith he will not hide from Abraham that which he was about to doe, and why?Gen. 18.19. for I know him that he will command his ſons, and his houſhold after him, that they keepe the way of the Lord, to do righteouſneſſe and iudgment. See how the Lord liketh carefulneſſe of parents, to inſtruct their children, it is ſo pleaſing vntounto him that he will reueale his ſecrets vntounto them that vſe it, and hide nothing that may be for their comfort. On the contrary from ſuch as are careleſſe of this duty, he will hide his ſecrets, his councels, yea without repentance, all his comforts, and the light of his countenance for euer. Let theſe things be thought on, and ſtir vsus vp to faithfulneſſe in any place of rule and gouernment.