Exposition of Colossians, Sermons · Chapter 2 · Verse 1
VERSE 1.
For I would ye knew what great fighting I hauehave for your ſakes, and for them of Laodicea, and for as many as hauehave not ſeene my perſon in the fleſh.
THe Apoſtle in the former Chapter, hauing declared the doctrine deliuered to the Coloſſians, to be agreeable to the truth, and perſwaded to continuance in the ſame. In this ſecond chapter hee doth ſhew them that they ought carefully to auoide all other corrupt doctrines whatſoeuer, whereby falſe teachers would obtrude, and thruſt vponupon them any thing beſides Chriſt, or any thing with Chriſt as a meanes of ſaluation, whether out of Philoſophy, or the Law of Moſes. That is the generall propoſition and matter that is handled in this chapter.The generall propoſition and matter of this chapter.
The parts of this text three.The parts of it are three.
1 Firſt an Exordium, an entrance depending vponupon that that which went before in the firſt and ſecond verſe.
Then two generall propoſitions.
1 Firſt, that in Chriſt wee hauehave full and perfect knowledge needfull to ſaluation and that in the third verſe.
2 Secondly that all other things are meer deceit and vanity verſ 4.
And both theſe are amplified by many arguments and particulars perſwading to imbrace the one and to auoid the other, and intermingled through the chapter, we ſhall beſt ſee them in the paſſage and particular handling of the chapter.
Come we to the wordes of the firſt (For I would, &c.) theſe wordes looke backe to the laſt verſe of the former chapter as a preoccupation or preuention of an obiection. The Coloſſians might ſay, Paul thou doſt labour & ſtriue much in preaching the Goſpell, but what is that to vsus, thou neuer ſaweſt vsus, nor wee thee, all thy labour and paines is nothing to vsus: this obiection the Apoſtle meetes withall when he ſaith. I would ye knew what great fighting I hauehave for your ſakes, &c. Heere we hauehave
1 Firſt, the Apoſtles deſire that his labour and fighting might bee knowne in the firſt word (for I would ye knew what great fighting I hauehave, &c.
2 Secondly, for whom it was, in particular, namely for the Coloſſians, and them of Laodicea.
3 And then generally for as many as hauehave not ſeene my perſon in the fleſh.
For I would ye knew what great fighting I hauehave, onelyonly the word (fighting) is to bee cleered and explaned, it is metaphorical, borrowed from ſuch as withſtand aſſault,Interpretation. or open violence and hoſtility, ſuch as with all their ſtrength ſet themſelues againſt the power and violence of open enemies, fighting doth implie oppoſition and the Apoſtle doth thereby ſignifie his ſpirituall ſtriuing, his earneſt care and pains he look to withſtand the enemies of the Church, Satan and his inſtruments, and that by his ſufferings wherof he ſpake chap. 1.24. And by his earneſt prayers, as hee ſaith, chap. 4.12. Epaphras did ſtriue in prayers for the Coloſſians, by his writings and reaſonings, in way of confutation of all aduerſaries of the truth, ſo much is implied in the word (fighting). Thus then wee are to conceiue the meaning of the Apoſtle.
I would ye knew what care and paines I take for you in withſtanding Satan, and the enemies of the trueth, and of your ſaluation by my ſufferings, prayers, writings, and reaſonings againſt them.
The firſt thing heere to be obſerued is this: the Apoſtle was not content to hauehave an earneſt care and contention, for the good of the Coloſſians, and other Churches, but he made it knowne to them I would ye knew it, ſaith the Apoſtle, he thought it no ſhame ro tell them that hee loued them, and had an earneſt care and ſtriuing for their good, the concluſion following hence is this.
Doctr. 1 It is lawfull to make known, and to ſpeak of our chriſtian louelove to others,It is lawfull to make knowne and to ſpeake of our Chriſtian louelove to others. & of our care for their good, a man may lawfully ſpeake of it, and make it knowne that hee hath a louelove, and chriſtian care for the good of others, if ſo be in ſpeaking of it he ſet before him the glory of God, and the good of men, as no doubt but the Apoſtle did in this place and we may obſerue it to be very frequent and vſuall with the Apoſtle, to ſpeake of his louelove and care for the good of Gods Church, when he knew the ſpeaking of it might redound to Gods glory, and the good of his people 1. Cor. 12.11.12.13.14.15. he ſaith he ought to hauehave bin commended of them, for in nothing was he inferiour vntounto the very chiefe Apoſtles, &c. hee makes known that he had an exceeding louelove & care for the good of that Church. Thus may we doe, wee may ſpeake of our louelove and care ouer others, that God may therby be glorified, and our brethren bettered, beeing thereby ſtirred vp to anſwere our louelove againe, and to praiſe God for it; and there is reaſon Reaſon. for this becauſe eueryevery grace and good gift, as louelove, and care for the good of others, and the like, is a portion of Gods name, therein appeares the power, vertue, and goodnes of God, in working that louelove and care in the hearts of men. Therfore it not only may, but ought to be publiſhed and made knowne to this end, that God therein may bee honoured, and if we ought as (it is our duty) as occaſion is offered, to ſpeake of the beauty, ſweetneſſe, colour and brightneſſe that is found in the creatures, that glory may redound to God the giuer of thoſe things, much more when occaſion is offerred, that thereby God may be glorified, ought wee to ſpeake of our louelove to others, and of our care for their good, thoſe things beeing more excellent in themſelues, and giuen for better vſe and purpoſe. Vſe. I ſhall not neede to vrge this point,Things to bee auoided in ſpeaking of our louelove to others. for the matter of it eueryevery man (no doubt) is moſt ready to blaſe, and to ſet abroad, and to amplifie that louelove hee beares to others, and that care hee hath for their good, yea ſome deale in this reſpect as Abſalom did, 2. Sam. 15, 4. they ſpeake of louelove and care towards others, that is not in them, as if they loued them exceedingly, and cared much for their good, thereby to inſinuate, and get within the louelove and liking of others, and to get the good word of others. Theſe boaſters are reckoned vp by the Apoſtle in the ranke and rabble of reprobates Rom. 1.30, or elſe if there be in them a care for the good of others, they ſpeake of it as the Phariſee ſpeakes of his faſting, and giuing of tithes, Luk. 18.11. with diſparagement, and with diſgrace of others, that if they were in ſuch a place, or in ſuch an office, they would hauehave men to know, that they would deale better then others doe, and ſo they cunningly ſeeke their owne praiſe by other mens diſgrace, which is a groſſe corruption, and a breach of the ninth commandement, wee may lawfully ſpeake of our louelove and care ouer others, ſo as therin we ſeeke not our owne praiſe, but the glory of God, if praiſe be giuen of God and godly men, we may lawfully accept it,Note. the Lord hath promiſed to crowne with honour, and eſtimation among men, them that honor him 1. Sam. 2.30. Therefore it is not to be declined, the true children of God may accept praiſe giuen, yea honour and dignity in the world,Pſay. 14.14. ſo their minds be humble, and they hauehave learned S. Pauls leſſon, 2. Corin. 6.8. to vſe aright honour and diſhonour, but they are not to ſeeke it by ſpeaking of the good things that be in them, for ſo doing they ſeeke to ſet themſelues aboue the Lord, and to aſcend aboue the height of the clouds, and to aduance their glory aboue the glory of the Lord, which ought to be ſought aboue the ſaluation of their owne ſoules.
The next thing to be marked is, that the Apoſtle ſaith not, know that I hauehave a great fighting for you, &c. But I would hauehave you to know, it is my deſire that you ſhould know it, and his deſire being holy and good doth affoord this point of inſtruction.
Doctr. 2 That it is good for men to know, and acknowledge the louelove and care that others,It is good for men to know and acknowledge that louelove and care that publike perſons hauehave ouer them, & for them. eſpecially miniſters and publike perſons, hauehave ouer them, and for them, if there be a care in the miniſters of the Goſpell to doe vsus good, and that manifeſted by any meanes, by preaching, writing, praying, admonition, or any other way, it is good for vsus to take notice of it and to acknowledge it. Our Sauiour ſaith by way of pittifull complaint ouer Ieruſalem, Luk. 19.42. If thou haſt euen knowne, at the leaſt in this thy day, thoſe things which belong vntounto thy peace, as if he had ſaid I am in pitty and compaſſion towards thee, wiſh thou haddeſt knowne theſe things that concerne thy peace, ſpoken vntounto thee by the Prophets in former times, or at leaſt the things offered by me in this thy day, concerning thy peace, but alaſſe thou wouldſt not take knowledge of them; therefore now they are hid from thine eyes: ſee againe how the Lord doth complaine of his people, Ezechiel. 12.9. Sonne of man (ſaith he) hath not the houſe of Iſraell, the rebellious houſe ſaid vntounto thee, what doſt thou? as if he ſhould hauehave ſaid, how ſtupid and how ſenceleſſe is this people, that yet will not acknowledge thy care to inſtruct them by this manifeſt ſimilitude, for the Lord hath bidden the Prophet verſe 3. to prepare his ſtaffe to goe vp into captiuity, and he ſaith goe forth by day in their ſight: and thou ſhalt paſſe from thy place to another place in their ſight, if it were poſſible that they might conſider with the Prophet how they might eſcape the captiuity threatned, yet when the Prophet had done, they conſidered not his care to inſtruct them, but ſtood as men amazed, and ſaid what doſt thou? and of this doth the Lord complaine; therefore it is good to know, to acknowledge, and to conſider the louelove, and care that others, and eſpecially the miniſters of the Goſpell hauehave ouer vsus for our good; and there is reaſon for it, Reaſon. it is a meanes to giuegive way and entrance to the ſpeech of ſuch as ſpeake vntounto vsus, or doe any thing for our good, to make their good words and accounts acceptable and profitable vntounto vsus, when we know and acknowledge them to be words and deedes, not of courſe but of conſcience proceeding of louelove and care towards vsus, it will make vsus ſo to eſteeme of them, and take profit by them. A leſſon indeed that is not well learned of many in the world, Vſe. ſome there be; that when they are iuſtly reprooued for their ſinnes,Reproofe of them that will not take notice of the tender care of their miniſters ouer thē when out of louelove they iuſtly reproue thē as vſury, extortion and ſuch like, and that in a tender care ouer them for their good, are ſo farre from acknowledging that reproofe to come from any louelove towards them, as they begin to quarrell with the affection of the reproouer, and ſticke not to mutter it in corners, that they are hardly dealt withall, and vnreaſonably reprooued, yea ſometimes they ſeeke by recrimination, and by vniuſt accuſation to blemiſh them that would wipe away their foule blots.
And thus they ſhew themſelues ſuch as the wiſe man ſpeakes of Prouerbs 9.7. hee that rebuketh the wicked getteth himſelfe a blotte; others againe are like to Lots ſonnes in Law Gen. 19.14. who (as there wee read) when Lot ſpake vntounto them to get them out of Sodom in care ouer them for their good, hee ſeemed to them as though he had mocked, ſo ſome when they are told of their ſins, and withall ſhewed that iudgement hangs ouer their heads for the ſame, they thinke men that doe ſo tell them doe but dreame, and are troubled with ſome melancholike paſſions, and it is neither ſo nor ſo: well, let ſuch as will not now acknowledge the louelove and care of them that labour to do them good by reproouing them for their ſinnes, or ſhewing the iudgements of God due to their ſinnes know, that the Lord by his mighty working, will ſo bring to paſ…e that in their extremities they ſhall bee forced to acknowledge it, then they ſhall iuſtifie the louelove of ſuch as did formerly reprooue them, and then they ſhall wiſh for their prayers as Pharaoh did for the prayers of Moſes and A…r… when the hand of God was vponupon him, Exodus 8.8. And as the ſtubborne Iſraelites did the prayer of Samuell whom not long before they neglected, 1. Sam. 12.19. yea wicked Ieroboam in caſe of extremity ſends to the Prophet, whoſe doctrine he would not follow, and no worſe meſſenger then his owne wife, 1. Kings. 14.1. and may wee not obſerue it that many who (at other times) regard no… what the miniſters of the Goſpell ſay vntounto them in tender care for their good, yet in time of extremity are forced by the omnipotent hand of God, to ſend and to ſeeke vntounto them for comfort, and then many times in the iuſt iudgement of God they are left in their miſery, and are not able to take hold of any comfort that is miniſtred, the Lord hauing ſo threatned, Prou. 1.26. that he will laugh at their deſtruction, meaning that hee in the courſe of h…s prouiden…e will leaue them in their miſeries, & make them a mocking ſtock to the world, doth not dayly and la…entable experience teach thus much, let it then ſtirre vsus vp to take notice and to acknowledge the louelove & care of ſuch a… labour amongſt vsus for our good, be it but in poor & wea… meaſure, and in teſtimony of our true acknowledgment of it, let vsus labour to take profit by it, for it is not enough to cry out with the woman in the Goſpell Luke 11.27. bleſſed is the wombe that bare thee, & the paps which thou haſt ſucked, to commend the gracious words, the perſon or the gifts of louelove, care, or zeale that is found in them that ſeeke our good, no, no ſaith our Sauiour bleſſed are they that heere theſe wordes, and doe them, the heathen man could ſay lauda vt videam, praiſe me that I may ſee it, that is the beſt acknowledgement of any grace in other men manifeſted, ſeruing for our good, to giuegive teſtimony that we like it, and that is the beſt teſtimony of our liking of it if we be bettered by it.
The next thing to be marked in the Apoſtles deſire expreſſed in theſe words is that he doth expreſſe his care and the paines he tooke vnderunder the word (fighting) a word that doth imply oppoſition, & in this place doth ſignifie a ſpirirituall withſtanding of violence offered by the enemies of the truth, the Apoſtle expreſſing a ſpeciall part of his care and paines vnderunder the notion of (fighting) doth giuegive vsus to vnderſtand thus much for our inſtruction.
That the trueth of the Goſpell hath euer had ſome to Doctr. 3 withſtand it:The trueth of the Goſpell hath euer had ſome to withſtand it. no ſooner was the true doctrine of the Goſpell publiſhed by the Apoſtles of Chriſt, and the true teachers of it, but falſe Apoſtles, deceiuers and teachers of error preſently ſtart vp in oppoſition and contradiction to it, and ſo the Apoſtles were put to a ſecond and double labour, to teach the trueth, and to withſtand errour ſpringing vp after the trueth like the builders of the walls of Ieruſalem, Nehemiah 4.17. who builded with one hand, and with the other held the ſword, it was the occaſion of the writing of this Epiſtle, and of that to the Galathians, that vponupon the preaching of the truth, and planting the Goſpell among them, they were in danger to bee ſeduced by falſe teachers, examples of this kind are infinit and eccleſiaſticall hiſtories of all times and ages, are full fraught with ſuch examples, wee reade in the booke of God, that together with the doctrine of piety, and religion there ſprung vp the doctrine of the Nicholaitanes, of Balaam, of Ieſabell, and of thoſe abhominable and curſed men that crept into the Church, whom Peter and Iude, do point out in their Epiſtles, and warne men to take heed of them and diuers others, there were men in the Church of Corinth thruſt out by Satan, that tooke vponupon them to defend feaſting with Idolaters in idoll temples, with meates offered to idolls, and by their ſubtill cauilling wits, helped forward by the Deuill, tooke on them to prooue that they were not defiled by eating thoſe meates, or by bodily fornication: in whoſe ſteed after the Apoſtles times ſucceeded the Valentinians and other heretikes, yea come we to our owne times, we ſhall find that ſo ſoone as euer the light of the Goſpell ſhined and diſpelled the darkenes of popery, the deuill ſet on foot many dangerous errors by Anabaptiſts, Libertines, the family of louelove, and other ſuch monſters.
And the reaſon Reaſon. is that which wee finde Iohn 8.44 becauſe the Deuill himſelfe aboade not ſtill in the truth (that is) as ſome learned and Orthodoxall expound it, not in the trueth of the eternall and euerlaſting Goſpell of Chriſt, made knowne vntounto the Angells from the beginning of the world…, in that trueth the Deuill and the euill Angells would not reſt, but chooſe rather to forſake their originall and firſt ſtate Iude 6. ver. then they would ſubſcribe and yeeld vntounto it, hence it is that the Deuill hath in former times, and doth now, and euer ſhall to the ende of the world continually raiſe vp, and ſcatter abroad lying hereſies againſt the Deity; humanity and offices of Chriſt, againſt the trueth, and ſubſtance of the Goſpell, and labour what hee can by his euill ſuggeſtions to ſeduce men, and to draw them from yeelding aſſent to the truth of the Goſpell, yea in the ende making them ſtand vp in oppoſition, & contradiction to it, we ſee this point proued that the Goſpels truth hath had and alwaies ſhall hauehave ſome to withſtand and contradict it.
Many at this day are offended that errours and ſtrange opinions ſpring vp together with the preaching of the goſpell and take occaſion thereby to ſlander and deface it, Vſe. but let them know that by this reaſon they might as well condemne the preaching of the Apoſtles,We are not to be offended that errors & ſtrange opinions ſpring vp together with the preaching of the Goſpel. yea the Papiſts knew it well that errors and hereſies begun to ſprout vp, and to ſhew themſelues in the Apoſtles time, and that ſhortly after their times, the Church was eueryevery where grieuouſly rent and tormented by monſtrous heretikes & filthy perſons, yet they ſhame not to obiect it as a vile reproach againſt vsus, that ſuch things do ſpring vp where the Goſpell is preached indeed they conſider not whom they reproach, for they reproach not onelyonly vsus, but whole Churches of old, euen Churches planted by the Apoſtles, and the Lord himſelfe, we may not take it to bee no true Goſpell, nor right preaching, nor no true Church where errors and oppoſitions ariſe, but rather acknowledge it to be the ſame Goſpell that was preached by the Apoſtles, ſeeing Satan ſeekes to deface it as he did in old time, if we thinke the Deuill be ſtill like himſelfe, as indeed he is no leſſe malitious then he hath beene, but hee laboureth more to ſow errors and to corrupt men, by how much hee is neerer to his end, why then ſhould wee not looke for his working & practiſes againſt the truth to be the ſame, or worſe then they hauehave beene in times paſt, let the conſideration of this arme vsus againſt offence in regard of the damnable hereſies, ſects and ſchiſmes; which follow the ſincere trueth of the Goſpell. Let it ſtrengthen vsus againſt diſcouragement vrged vponupon vsus by the blaſphemous rayling papiſts, who charge the moſt heauenly doctrine of the Goſpell to bee the ſeede of all hereſies, errors, and tumults: for it is the deuill that ſowes all the ill ſeed, and then ſets wicked men aworke, Papiſts and ſuch like, to exclaime againſt the Goſpell, as if the fault were in the doctrine of the Goſpell.
This is the ſubtilty and packing of the Deuill, and this beeing diſcouered vntounto vsus. Let vsus bee ſtrengthened againſt all diſcouragement, thar the enemies of the truth are able to enforce by this argument, that errours, oppoſitions, and differences doe ſpring vp where the Goſpell is preached, 1. Corinth. 11.19. there muſt bee hereſies euen among you, that they which are approoued among you might be knowne.
Come we now to ſpeake of the words following wherein the Apoſtle ſets downe for whom his labour and fighting was (namely) in particular for the Coloſſians and for them of Laodicea, and generally for as many as had not ſeene him, now then, in that the Apoſtle ſaith, he had great labor and fighting, a great care to with ſtand the enemies of the truth by his ſuffrings, prayers, writings, and reaſonings againſt them, and that for the good of the Coloſſians, Laodiceans and others, I might ſhew that the ſufferings of the godly are profitable for others, but of that wee ſpeake, verſe 24.1. chap. and againe that the writings of the Apoſtles are very profitable for others, daily experience ſheweth.
Doctr. 4 But the point I will ſtand on is this, that the prayers of the godly are profitable for others, and that in this particular reſpect, they are notable meanes of defence to ſhielde them againſt the violence of their ſpirituall enemiesThe prayers of the faithful are profitable for the defect of others againſt the violence of their ſpeciall enemies. who ſet vponupon their foules to corrupt them with errour, and to bring them into hereſie.
Touching the efficacy of prayer in generall, that place of Iames is very plaine and pregnant Iames 5.16. that the prayer of the righteous man auaileth much, if it be feruent, but for proofe of this, that the prayer of the faithfull is a powerfull meanes to defend others from being ouercome by the aſſaults of the enemies of their ſaluation, reade Epheſians 6.18. wee may there obſerue that the Apoſtle doth reckon prayer as a ſpeciall part of the compleat armour of a Chriſtian, whereby hee may not onelyonly defend himſelfe and repell the aſſaults of particular enemies, but hee way profitably vſe it for the defence of others euen the ſaints of God and fellow members of the ſame body, pray alwaies for all Saints (ſaith the Apoſtle, as if hee had ſaid, doe not vſe prayer as an excellent weapon for defence of your ſelues onelyonly, againſt your ſpirituall enemies, but for the defence of others alſo, euen the Saints of God; if wee looke into the worlde, wee ſhall finde example of many that hauehave receaued profit by the praiers of the godly in this kind, they hauehave beene kept from quite falling from God in time of a daungerous conflict with Satan, and in the Lords good time they hauehave beene deliuered, but that there bee no miſtaking of this point, know that wee are not to aſcribe this fruit of prayer to the dignity of prayer, or to any worthineſſe in the faithfull,Note. but onelyonly to the bottomeleſſe mercy and goodneſſe of the Lord, hee of his infinite goodnes making them ſo powerfull, and ſo mighty with himſelfe as that they are to him, as it were bands to tye him, and as a wall againſt him, that he cannot ſometimes execute his iudgements on the wicked, vnleſſe they (as it were) ſuffer him, and ſtand out of his way, and thus wee reade of his mercy to Moſes, Exodus 32.10. Let mee alone (ſaith the Lord) that my wrath may waxe hote againſt them; is there any thing at all in man to deſerue this? no, no ſurely, Vſe. it is the Lords meere mercy to ſuch as it pleaſeth him to receiue and imbrace into his louelove and mercy.
And for the vſe of this, it is an exceeding great comfort to the children of God, ſuch of them as are weake and happily conflicting with Satan, and vnderunder ſome greeuous temptation, and ſo not able to pray as they ought, or deſire, therefore they are to comfort themſelues in this, that though their praiers bee in much weakeneſſe, yet they may hauehave the benefit of the prayers of the godly,Comfort to Gods childrē being weake & conflicting with Satan & vnderunder ſome greeuous temptation that they hauehave the benefit of the prayers of the godly. which are mighty and preuaile mu…h with the Lord; but let none at all take hould of this comfort but ſuch as are indeede the children of God, and remember with this, that they that will bee prayed for with comfort to their ſoules, muſt bee able at one time or other, though happily not for the preſent, beeing vnderunder ſome greeuous affliction, yet I ſay at one time or other to pray for themſelues,Note. though in much weakenes, Deutronomy 33.7. it is ſaide thus Moſes bleſſed Iudah, and ſaid, heare O Lord the voice of Iudah, hee prayes for Iudah who was able to ſend vp his voice to God for himſelfe, they that neyther are, nor euer were able to pray for themſelues, but in time of neede put themſelues onelyonly on other mens prayers, they are like the fooliſh Virgins Matthew 25. who goe to borrow oyle, when they hauehave moſt neede to vſe it, I deny not but the godly may pray for all ſorts of men grounding on Gods generall commaundement binding them to ſhew dueties of louelove and mercy to all ſorts, bee they godly or wicked, an Abraham prayed for the Sodomites, Geneſis 18.23. Lot for Zoar Geneſis 19.20. but yet onelyonly ſuch as are the children of God hauehave profite by the prayers of the godly to defend them againſt the power of ſpirituall enemies, and to eternall life, the wicked may hauehave temporall calamities remooued, as Pharaoh had at the prayer of Moſes and Aaron, and Ieroboam his withered hand reſtored at the prayer of the Prophet 1. Kings. 23.6. but wicked reprobates cannot hauehave any ſpirituall comfort by the prayers of the godly, and therefore let this comfort and cheere vp only the children of God in their weakeneſſe, that though they pray in much weakeneſſe yet the prayers of the faithfull are ſtrong for them, and they houlding communion with the Saints, they hauehave part in all the good prayers of the people of GOD, throughout the whole world, and if the Lord heare the prayer of one faithfull man; or of two or three gathered together in his name according to his promiſe, of what force then may we thinke are the prayers of thouſands, yea ten thouſand thouſands, euen of all Churches of the choſen children of God throughout the world; How ſhall not the Lord in mercy according to his promiſe accompliſh that which they aske? ſurely, the Lord cannot but hear thē calling vponupon him, let this then raiſe vp the hearts of the children of God, and make them in troubles lift vp their heads with comfo…t, and looke about them, they ſhall ſee as Eliſha did, moe with them, then againſt them,2. Kin. 6.16. they hauehave Angels to guard them, all the Saints on the earth to pray for them, which is a ſingular cōfort if it be duly conſidred.
One thing more is further to be obſerued from the laſt words of this verſe (And for as many as hauehave not ſeene my perſon in the fleſh) I will not trouble you with any curious ſpeculation, tending rather to ſuperſtition then to edif…cation, touching the face of the Apoſtle, the words are thus to be conceiued, for as many as hauehave not ſeene my bodily preſence before them, nor euer heard mee ſpeaking vntounto them. Now in that the Apoſtle ſayth, he had a great fighting in prayer for as many as had not ſeene his face; wee are taught.
That we muſt not only ſtriue and be earneſt in prayer Doct. 5 for the good of our ſelues and our familiars and friends, & ſuch as are well knowen vntounto vsus, but with like earneſt care and deſire we are to pray for the good of all the members of Ieſus Chriſt, whereſoeuer they bee,We muſt not only pray for our ſelues and our famillar friends but for all the members of Chriſt whereſoeuer they be. though neuer ſeene of vsus, wee muſt neuer pray for our ſelues or friends with a priuate heart & affection, but we are ro wiſh and pray for the like mercy to all the members of Chriſt that hauehave like neede, it is lawfull for vsus to pray for our ſelues and friends in particular, wee hauehave the example of Dauid, of Anna, & of our Sauior himſelfe, but in prayer for our good, & the good of our friends, we muſt hauehave (as they doubtles had) an eie to the cōmon good, that by that thing giuē, be it helth, liberty or the like, we may be better able to ſerue God, & to do good to our ſelues & others, & withall we are inwardly to wiſh the like good to all the members of Chriſt, to whom it may ſtand in like ſteed, this wee are taught in the firſt words of that prayer by Chriſt to his Church, the word (our) being a word of community doth teach vsus wee ſhould neuer pray for our ſelues alone, but together with our ſelues all others, euen the whole Church of God.
The reaſon Reaſon. of this is plaine, we are members of one and the ſame body, and the bond is ſo ſtrict by which wee are knit together, euen one and the ſame ſpirit, that we ſhould feele the griefes of one another, and beare the burdens one of another Heb. 13.3. remember one anothers bonds, ſayth the holy Ghoſt, but how? by ſpeaking or talking of their bonds, by vttering ſome words of pitty and commiſeration? no, not onelyonly ſo, but by remembring them, as though we our ſelues were bound with them, no doubt if wee were in priſon and in bonds wee would beſides other meanes vſed, pray for our owne deliuerance, ſo are wee to remember in our prayers the bonds and impriſonment of others, and euen hartily to pray for them, as wee would for our ſelues; a duty that we forget too often.
Vſe. We will ſcarſe pray for our neere neighbours that liue daily amongſt vsus,Reproofe of ſuch as neglect this duty. much leſſe doe the miſeries of many Saints of God in other places and countries affect vsus, nay I feare me, I may iuſtly ſpeake it, many ſeldome or neuer pray for their owne families, no childe, no ſeruant, no …o the wife of their own boſome hath the helpe of their prayers, their houſes are nurſeries and ſeminaries of curſing and ſwearing, and all manner of diſorder, it is iuſt with the Lord to puniſh ſuch with vnruly wiues, with graceleſſe children and lewd ſeruants.
Let vsus then learne to pray for our ſelues, and families, if we look for any bleſſing of God vponupon them, and in praying for our ſelues, let vsus remember the Saints in other places, our hearts are commonly narrow and ſtraight, looking onelyonly at our ſelues, and our owne friends, and the deare Saints of God, members with vsus of the ſame body are not thought vponupon, ſincke or ſwimme the Church of God we care not for it, ſo we be well, this farre from that affection that ought to be in the members of Chriſt, and certainely, prayers made without care, and deſire of the good of others, returne empty vntounto vsus without profit or comfort, yea without doubt, it is one cauſe why the Lord doth not bleſſe vsus in our callings and labours, the people of God ſay, Pſal. 237.5. If I forget Ieruſalem, then let my right hand forget to play; the implication of that place is thus much vntounto vsus, that if we forget the Church of God, and doe not remember the Saints of God in affliction, in that wherein we may doe them moſt good, as (namely) in our prayers, the Lord may iuſtly take from vsus our cunning and blow vponupon our labours, and curſe eueryevery thing we take in hand; let this ſtirre vsus vp to thinke of others in Chriſtian louelove, as of our ſelues, and to entreat the Lord fot them as for our ſelues.