Exposition of Colossians, Sermons · Chapter 4 · Verse 14
VER. 14. Luke the beloued Phyſitian greeteth you, and Demas.
In this Verſe the Apoſtle doth further manifeſt and declare the louelove of two other men, that were with him, towards the Coloſſians, namely, of Luke and of Demas, that they alſo ſent greeting and ſalutations to them: and the firſt of theſe he ſets out ouer and beſides his name, by his particular calling and profeſſion, that he was a Phyſitian, to which is added an epithite, or adiunct of further commendation, (beloued) that hee was a beloued Phyſitian, Luke the beloued Phyſitian greeteth you. and Demas he only names, without adding any further title of commendation to him.
Who this Luke was, it is doubtfull, and ſome thinke it was Luke the Euangeliſt that writ the goſpell, and the Acts of the Apoſtles; others thinke it was not he, but ſome other man of that name,Interpretation. to which opinion I rather incline, becauſe in all likelyhood, if it had been Luke the Euangeliſt, the Apoſtle would rather hauehave giuen him that title, then the title of Phyſitian, that being a more excellent title, and of greater honour and dignitie. And againe, the Apoſtle ſpeaking of him, 2 Tim: 4.11. he only names him without addition of Euangelist; that which they (who hold him to be Luke the Euangelist) doe alledge for their proofe out of Philem: epiſt: verſ. 24. that he was Pauls fellow helper, is not of ſufficient weight to prooue it: for ſome were his fellow helpers, that were no Euangeliſts, nor Miniſters, as appeares Rom: 16.3. Aquila and Priſcilla tent-makers, were his fellow helpers: but who this Luke was, it is not much materiall: they that hold him to be the Euangeliſt, ſay alſo that he was a Phyſitian, one that had skill in that facultie of Phyſicke, and in curing bodily diſeaſes, and therefore without further inquirie wee may keepe to this title Phiſitian, heere giuen him by the Apoſtle.
Luke the Phyſitian] The Apoſtle addes (beloued.) The originall text runnes thus: Luke the Phyſitian that beloued: the meaning i…, Luke the Phyſitian beloued of God, and for his pietie, religion, and chriſtian cariage in his calling, ſingularly beloued of me, and of all true Chriſtians that knew him. (and Demas.) This Demas was he (no doubt) of whom afterwards the Apoſtle complained, 2 Tim: 4.10. that hee had forſaken him and embraced this preſent world: wee need not further ſtand vponupon theſe words touching the meaning of them.
Now in that the Apoſtle ſets out Luke by his particular calling and profeſſion, that hee was a Phyſitian, (not to inquire, why it was, that Paul had a Phyſitian in his companie, I hold that a needleſſe thing,) wee hauehave a manifeſt allowance giuen to phyſicke, and to Phyſitians.
That to be a profeſſed Phyſitian, one that hath skill to Doct. 1 cure the bodily diſeaſes of men, is an approoued facultie,It is a lawfull and commendable courſe of life to be a profeſſed Phyſitian. and a lawfull and commendable courſe of life, otherwiſe the Apoſtle would neuer hauehave commended Luke, by this terme (Phyſitian,) if to be of that profeſſion, were not lawfull, and very profitable, and comfortable vntounto the ſonnes of men; but further to prooue this, we finde that the ſpirit of God hath giuen approbation of Phyſicke in other places of Scripture. Ierem: 8.21. the Prophet bewayling the hurt of the people, euen the miſery that was to come on them for their ſinnes, hee wiſheth verſ. 22. that their hurt might be healed, and hee ſets downe his wiſh by way of expoſtulation, in metaphoricall termes, taken from balme, which is precious for curing of hurts and wounds, whereof there was great ſtore in Gilead, as appeares Gen: 37.25. and from Phyſitians, ſaith he, Is there no balme in Gilead? is there no Phyſitian there? and Iob 13.4. Iob compares his friends to vnskilfull Phyſitians: ſaith he, all you are Phyſitians of no value. In that parable, Luk: 10 34. it is ſaid of the Samaritane, by way of commendation, that he bound vp, and powred in oyle and wine into the wounds, of the man that lay wounded between Ieruſalem and Iericho, which (indeed) was a practiſe of Phyſick: for wine ſerues to cleanſe, and to eaſe the paine within, and oyle to mollifie the fleſh, and to allay the paine without: to which the Prophet alludes, Iſai: 1.6. they hauehave not been wrapped nor bound vp, nor mollified with oyle. but moſt pregnant for proofe of the point in hand, is that ſpeech of our Sauiour▪ comparing himſelfe to a Phyſitian, Mat: 9 11. ſaith hee The whole need not a Phyſitian, but they that are ſicke. In which compariſon, he ſhewes plainly, that there is ſometimes neceſſarie and good vſe of the Phyſitian for the body, and therefore his calling is lawfull and commendable.
Reaſon. And the reaſon of this is euident, namely this, the Lord hath put many excellent qualities and vertues into herbes, and other creatures, ſeruing for the cure of diſeaſes, and for the preſeruation and reſtoring of health to the bodie of man, which are hidden and vnknowne, till they be found out by ſtudy and obſeruation, and there is almoſt an infinite number of diſeaſes that befall the bodie of man; the bodie of man is ſubiect almoſt to innumerable diſeaſes, which men of other trades and callings, in regard of imploiments, cannot know by their names, much leſſe can they know the cauſes, and nature of them; and therefore it is needfull that ſome men ſet themſelues apart to ſtudy the Art of Phiſicke, that they may know the vertues of hearbes, and other things, that ſerue for Medicine, and may bee able wiſely to applie them, either ſimply, or in compoſition, and that they may know the naturall cauſes of diſeaſes, their continuall or intermitting courſes, their, ſimptomes, and criſis, the ſtate and conſtitutions of mens bodies, and may vſe medicines, either to preuent, or to remoue diſeaſes accordingly, and ſo the skill of Phyſick being of ſuch excellent vſe, it muſt needes follow, that the profeſſion of that facultie is a lawfull and commendable courſe of life.
Vſe. 1 And therefore for vſe of this; Firſt it muſt teach vsus to eſteeme of good and wholeſome Phyſicke, as a bleſſing of God, and of needfull vſe at ſomtimes,Good and wholeſome Phyſicke is to be eſteemed as a bleſſing of God and of needfull vſe at ſometimes. and not (as the faſhion of ſome is) to contemne it as a thing altogether needleſſe, and vnprofitable; ſome are ſo willfully auerſe in this kinde, as ſometimes they ſticke not to ſay, they will rather die then take Phiſicke: but let ſuch know, they are guilty of the neglect of an excellent ordinance of God, and a meanes that he hath appointed for the preſeruation of health, and life, which we are bound to preſerue, by all poſſible good meanes;Note. for this temporarie life is a precious iewell, it is giuen vsus that in it wee might vſe all good meanes to attaine to life and ſaluation, it is the time of grace and ſaluation, and as the Preacher ſaith, Eccleſ. 9.4. Whoſoeuer is ioined to all the liuing hath hope, for it is better to be a liuing Dogge, then a dead Lion. And if a man die in his ſinnes, all hope of repentance is gone, and hee cannot redeeme it with the price of a thouſand worlds.
That which ſome vſe to obiect againſt the vſe of Phyſicke, is not worth anſwering
That ſome who vſe Phyſicke are not better for it, but many times the worſe, Object. and therefore they will vſe none at all.
For by the ſame reaſon they might reiect the vſe of meat and drinke.
Doe not we ſee that ſome thriue not, but euen pine away in the midſt of plentie, Anſw. and variety of wholeſome meats and drinkes? Common experience ſhewes it, ſhall any thereupon wilfully refuſe the vſe of meat and drinke? No, no, eueryevery man may ſee that is but a fooliſh cauill, and the cauſe is like in the vſe of Phyſicke; wee are therefore to eſteeme Phyſicke as a good meanes the Lord hath appointed for the recouerie of health, in time of ſicknes, and to vſe it in time of neede carefully, and with good conſcience, leauing the iſſue and bleſſing to the Lord.
And that wee may vſe Phiſicke with a good conſcience and looke for a bleſſing on it;Three things to be remembred in the vſe of Phyſicke. Three things muſt bee remembred.
1 Firſt, that the medicines wee vſe be lawfull, ſuch as hauehave in them a naturall power and vertue to cure a bodily diſeaſe, not charmes, or ſpels, or amulets, and the like, which hauehave no power, either by creation, or by any ordinance of God to that purpoſe.
2 Secondly, that wee vſe good medicines, onelyonly as meanes, not truſting in them as able to doe vsus any good of themſelues, without Gods bleſſing on them; king Aſa commended in Scripture for many other things, is yet blamed for this, 2 Chron. 16.12. That hee truſted to the Phyſitions.
3 And thirdly, that we vſe good Phyſicke and medicines, with praier, euer calling vponupon God, for the pardon of our ſinnes, yea rather deſiring the pardon of our ſinnes, then the releaſe of our paine, and intreating the Lord for a bleſſing vntounto our Phyſicke, for the remouing of our diſeaſe, and the reſtoring of health vntounto vsus, if it be his good will and pleaſure, and if thus wee vſe Phyſicke in time of need, we ſhall finde it profitable, and comfortable, and a meanes of reſtoring health to vsus, if the Lord ſee it meete for his glorie, and our good.
Vſe. 2 And for further vſe of this point, is it ſo, that wholeſome Phyſicke, for the body is a thing of excellent vſe, and ſo to be eſteemed of vsus? Surely, then much more are we to eſteeme of the phyſicke for our ſoules,We are more to eſteeme of the phyſicke for our ſoules, then of the phyſicke for our bodies. of that phyſicke and thoſe medicines that ſerue for the curing of the maladies, and diſeaſes of our ſoules, and as eueryevery one is, or ought to be a Phiſitian for his own body, ſo much more for his owne ſoule.
Few are skilfull Phyſitians for their ſoules.But alas, I muſt needes heere breake out into a complaint; Few there be that hauehave any vnderſtanding or skill, what thing is good for the healing of the infirmities and diſeaſes of their ſoules, and (which is worſe) moſt hauehave little or no care to learne or remember ſuch things, when they are told them, eueryevery one almoſt knows what is good for his body, eueryevery one almoſt can ſay, oh, I hauehave an hot liuer, or a cold ſtomacke, a moiſt braine, or I am troubled with winde, and ſuch like, and this is good for mee, and that is hurtfull, and this I will vſe, and that I will forbeare; yea, if wee heare it but once from the mouth of another, this is good for you, or that is hurtfull in regard of your infirmitie, or diſeaſe, we euer after that remember it, and we can ſay, I heard ſuch an one tell mee once, it may bee 20. or 30. yeeres agoe, this is good for mee, and therefore this I will vſe, this is hurtfull for mee, and therefore I will forbeare it. This I ſpeake not againſt, this is lawfull, but let this ſhame vsus in regard of our ignorance and vnskilfulneſſe, and want of remembrance, touching things that are good againſt the infirmites, and diſeaſes of our ſoules, we ſeldome or neuer ſay, oh I hauehave a windy minde, a mind full of nothing but ignorance, and vanitie, my heart is much troubled with the luſt of vncleaneneſſe, of pride, of couetouſneſſe, and ſuch like; this is good for mee, and this I will vſe, and that is euill and hurtfull for mee, and I will refuſe and auoide it. Nay, let a man tell vsus many times ouer, what is good againſt the particular infirmitie, or diſeaſe whereof our ſoules doe chiefely labour, and we either take no notice of it, or we remember it not.
For example, let vsus heare and that often, that a due conſideration of the inſufficiency of riches in themſelues to doe vsus good, that our exceſſiue deſire of them being ſatiſfied, hath the curſe of God attending on it, and that contentation, and the like, are meanes to cure that luſt of couetouſneſſe that is in vsus.
Let vsus be told that a ſerious conſideration of our owne vileneſſe and ſinne, a due conſideration of Gods prouidence that nothing befalles vsus but by his hand, that frequent and earneſt praier, and the like, are ſpeciall means to be vſed againſt the violent affection of iniuſt anger that takes place in vsus, and we either take no knowledge of theſe things, or we remember them not.
Thou wilt ſay, alas my memory is weake, Object. and I cannot remember them.
Canſt thou remember a thing once told thee for the good of thy body, Anſw. and not that which is often repeated for the good of thy ſoule? blame not thy memory, there is another thing in thee blame-worthy, and that is this, thou ſauoureſt the things of the fleſh, and thy whole ſtudy and care is for the good of thy body, and thou haſt little or no care for the good of thy ſoule: and hence it is that thou doſt take notice, and remember things told thee for the good of thy body, though thou heare them but once, and not things often ſpoken for the good of thy ſoule.
Well, art thou able to ſee and diſcerne the particular infirmity of thy body? Doſt thou know and remember it once told thee, what is good, or what is hurtfull in regard of that infirmity? And doſt thou vſe the one and forbeare the other accordingly? Oh then let this ſhame thee if thou be ignorant, or vnskilfull touching the infirmitie of thy ſoule, or remembring not things often told thee that are good againſt the ſame, and for the curing of that infirfirmity, as thou art a Phyſitian in ſome ſort for thine own body, which is commendable; ſo much more bee thou a Phyſician for thy ſoule, ſpie out the diſeaſe of thy ſoule, and if thou knoweſt the ſpeciall infirmitie, or diſeaſes of thy ſoule, be it one, or more, labour alſo to know what may ſerue for the cure of it, and if once thou heare of that which may doe thee good for that diſeaſe, lay it vp, and remember it, and make vſe of it, as occaſion is offered. And in as much as thy ſoule is farre more excellent then thy body, ſo hauehave thou a greater care of the health and ſoundneſſe of that, then of thy bodie.
The Apoſtle addes (beloued) ſignifying that Luke was ſuch a Phyſician, as for his pietie, and religion, and for his Doct. 2 Chriſtian carriage in his calling, was ſingularly beloued of the Apoſtle,We are ſo to carrie our ſelues in our particular callings, as wee may iuſtly gaine louelove from them with whom we hauehave to deale. and of all true beleeuers that knew him. I ſpoke of this Epithite before, verſe 7. I will only adde thus much in a word.
That according to the example of Luke we are to carry our ſelues in our perſonal and particular calling as we may iuſtly gaine louelove from thoſe, with whom we hauehave to deale, that we may iuſtly and truely bee called (being Phyſicians) beloued Phyſicians, being Marchants, beloued Marchants and ſuch like, and that wee may ſo doe, wee muſt looke that in the practiſe of the workes of our places and callings there bea practiſe of holineſſe and louelove, that wee ſhew foorth holineſſe towards God, and louelove to our brethren,How this may be done. in the practiſe of the workes of our particular callings, and that we be ſuch as in the workes of our particular calling, ſeeke not our ſelues, our own profits and commodities, but the glory of God, and good of our brethren, and that we by louelove ſerue our brethren, as it is Gal. 5.13. And if wee ſo doe, wee ſhall (doubtleſſe) winne the louelove of our brethren, and finde comfort in our owne hearts.
In the laſt place obſerue we, that the Apoſtle concludes with Demas, that he alſo ſent ſalutations to the Coloſſians, and hee onelyonly names him, and ſets no marke of honour vponupon him; And whence was this? Surely the holy Ghoſt whoſe pen-man the Apoſtle was, ſeeing the hollowneſſe and hypocriſie of Demas, which afterwards brake out, and appeared in forſaking Paul, and imbracing this preſent world, would not vouchſafe him any title of commendation, though hee deceiued men, who made account of him in regard of the good profeſſion he made for a time, and he was a companion to the Apoſtle, yet hee could not deceiue the holy Ghoſt, he ſaw his hollow heart and therefore, would not giuegive him any title of honour, more then this, that hee ſent ſalutations to the Coloſſians, which a wretched worldling may eaſily doe.
Hence we may gather.
That howſoeuer diſſembling hypocrites, may deceiue Doct. 3 men, and euen good men may make account of them,Though diſſembling hypocrites may deceiue good men, yet they cannot deceiue the Lord. in regard of their outward profeſſion, and admit them to be their companions, as Paul did Demas, yet they cannot deceiue the Lord, the Lord ſees the deceit and hollowneſſe of their hearts, and though men make account of them, yet the Lord vouchſafes them no regard at all; no, though they eate and drinke in his preſence, though they come to the Table of the Lord, and heare him ſpeake vntounto them in his word, and ſeeme to make an excellent profeſſion, and goe ſo farre in that profeſſion, and come to knocke at heauen gates, and men cannot diſcerne them, yet the Lord all that while ſees them to be but hypocrites, and hath no reſpect vntounto them, and will then tell them, he knowes them not whence they are, and ſay, Depart from me yee workers of iniquitie, Luk. 13.26.27.
Vſe. If then thou be a profeſſor of religion, looke thou to the ſoundneſſe of thy profeſſion,Profeſſors of Religion are to looke to the ſoundnes of their profeſſion. thinke it not ſufficient to come to the hearing of the word, and to the Table of the Lord, and to make a faire outward ſhew of religion, but looke there be ſoundneſſe of religion in thine heart; for alas, what will it auaile thee to make a goodly ſhew of Rel…gion, and to bee highly eſteemed for it among men, yea amongſt good men, when notwithſtanding the Lord ſees thee to be a diſſembling hypocrite, and hath no regard vntounto the? Remember this, thou maieſt in a ſeeming ſhew of Religion goe ſo farre as to knocke at heauen gates, and challenge the Lord to let thee in, and yet the Lord ſee thee to be but an hypocrite, and then be diſmiſſed, and ſent away with a N…ſcio, I know thee not, depart from mee thou worker of iniquitie; therefore as thou doſt tender the good of thine own ſoule, looke to to the ſoundneſſe of thine heart,Note. that religion be ſoundly rooted in thine heart, and that thou maieſt with good conſcience appeale to the Lord, as Dauid did, Pſalm. 139.1. and as Ieremiah did Ierem. 12.3. and honour the Lord in thine heart as they did, and then (doubtleſſe) the Lord will honor thee, he will vouchſafe thee honour and good eſtimation in the world, at leaſt in the hearts of his children, and of his mercy he will crowne thee after this life is ended, with euerlaſting honour in the kindome of heauen.