Exposition of Colossians, Sermons · Chapter 4 · Verse 9
Come we now to the deſcription of Oneſimus.
VER. 9 With Oneſimus a faithfull and a beloued brother, who is one of you.
This Oneſimus (no doubt) was the ſame man that was ſeruant to Philemon, who both robbed his maſter,Interpretation. and ran away from him, whom Paul after that hauing wonne to Chriſt, and begotten in his bonds, as he ſaith, Philem: epiſt. verſ. 10. he ſent againe to his maſter crauing pardon for him. Now him, the Apoſtle calles not onelyonly (beloued brother) but he addes (faithfull) thereby meaning, that hee was an honeſt, and truſty brother, and he thus commends Oneſimus, leſt vponupon his former fault, and fraud, the Coloſſians ſhould take occaſion to ſet light by him, and the Apoſtle further commends him, that hee was one of them (that is) one of the ſame Countrey, and (it may bee) of the ſame Citie with the Coloſſians, and a member of their Church.
Now for the matter of doctrine offered vntounto vsus from this commendation of Oneſimus, (paſſing by that which was common to him with Tychicus, as that hee was a beloued brother) wee are to marke heere that the Apoſtle calles him a faithfull brother; thereby ſhewing that howſoeuer he had beene in former time faulty, in deceiuing of his Maſter; yet now beeing conuerted, and hauing repented of that ſinne, the Apoſtle did not ſo much as thinke of his former fault, but now eſteemed him as an honeſt, and truſty brother, and ſo calles him, and would Doct. 1 hauehave others ſo to thinke of him.
Hence wee are plainely taught thus much.
That the falles and faults of men after their true repentance and conuerſion to the Lord, are to bee forgotten of vsus,The falles & faults of men after their true repentance and turn ng to the Lord are to bee forgotten of vsus. no mans ſinne which hee hath truely repented of, ought to be any diſparagement to him in after time, wee are not to hauehave any man in leſſe eſteeme, or to thinke the worſe of him for his ſinne in former time committed, if he hauehave truely repented of his ſinne, and good fruits of amendement doe budde foorth, and ſhew themſelues in his life, and conuerſation, but we are rarher after the example of the Apoſtle in this place to commend him, as far as truth will beare, and to ſpeake of the graces of God, that are in him.
Luk. 7. We finde, that when a certaine woman that had beene a notorious ſinner came to Chriſt, ſitting in the Phariſies houſe, though ſhe waſhed his feet with teares and ſhewed forth token of vnfained repentance, and louelove, yet the Phariſie that had bidden Chriſt, ſtill eſteemed of the woman as ſhee had beene in times paſt, and ſaid within himſelfe, verſe 39 Surely, this man is not a Prophet, if he were, hee would hauehave knowne who, and what manner of woman this is which toucheth him, for ſhee is a ſinner: this ſecret thought and cloſe biting cenſure of the Phariſie, our Sauiour, who knew his heart, brought to light, and he reproued it.
Firſt, by propounding to him a Parable, from the 40. verſe to the 47. and in the 47. verſe, he doth directly check his hard conceit of the woman, and telles him, that hee thought amiſſe of her: I ſay to thee, many ſins are forgiuen her for ſhe loued much, as if he had ſaid, thou iudgeſt amiſſe of this woman, thou art not to deeme of her according to her former life paſt, knowne to thee to be wicked, and ſinnefull, but as ſhee now is, truly penitent, and ſhewing her ſelfe an humble penitentiarie, iudge of her by her louelove, which is an infallible proofe of her acquittance, and diſcharge from her ſinnes, plainely teaching the point I hauehave now propounded, that we are not to think, or eſteem the worſe of any one, that hath beene knowne in former times to be faulty, if ſo be now we ſee viſible and apparant ſignes of his vnfained repentance, but we are to thinke and ſpeake of him as now he is.
And the reaſons of this are theſe.
Firſt, in regard of God that hee may bee glorified in the conuerſion of ſinners, for the worſe they hauehave beene before, the greater is Gods mercy and power in their amendment, and his mercy towards them therein ought the more to be acknowledged, and he the more magnified for the ſame accordingly.
Secondly, in reſpect of the perſon himſelfe that hath repented, that he may be encouraged, and fully perſwaded of the good eſtimation hee is in with men, for howſoeuer his conſcience, after his true repentance, doe aſſure him of Gods fauour towards him, yet his weakeneſſe will eaſily make him ſuſpect, that hee is contemned of men, or that howſoeuer they make ſhew of eſteeming him, yet ſome hard conceit ſtill ſtickes in their minde againſt him.
And laſtly, in regard of other men, to whom his labours and endeauours, though neuer ſo well performed, ſhall be of little force or fruit, except their bee a good opinion conceiued of him, for theſe reaſons wee are not to thinke, or ſpeake the worſe of any that hath beene heeretofore knowne to bee guilty of ſome great ſinne, if now hee hauehave repented, and doe ſhew euident ſignes of ſound repentance. Ʋſe.
Firſt, therefore ſuch perſons are iuſtly to bee taxed, and much to bee blamed, who if once they know another to be guilty of ſome great ſinne, euer after that, carry a foule ſuſpition of that partie, and though they ſee manifeſt tokens of repentance,Reproofe of them who once knowing another to be guilty of ſome great ſinne, euer after thinke hardly of that partie though they ſee manifeſt tokens of his repentāce. yet will neuer bee ſatisfied, but are alwaies ſuſpicious, and take it as a maxime or ground, hee or ſhee, that is once found to bee euill is alwaies ſuppoſed to bee euill; yea ſome are ſo raſh and ſo vnaduiſed, that they are ready on eueryevery iarre, and difference, to caſt that in the teeth of another, which happily the Lord hath caſt behinde his backe, and forgiuen the partie hauing truely repented.
This ought not ſo to be, thou art not to thinke, or ſpeake the worſe of any, whoſe ſinne hath been open to the ſight of the world, if now hee hauehave repented of his ſinne, and now carrie in his body and life, the markes of true repentance; conſider with thy ſelfe, that thou wouldeſt bee loath to hauehave that throwne in thy diſh, thou haſt done amiſſe in former times, if thou hauehave beene truely humbled for it; remember then to deale with others, as thou wouldeſt be dealt withall thy ſelfe: and for this point I ſay no more but this, take heed thou condemne not him, whom (it may bee) God hath acquitted, ſet not thou a curſe where thou ſeeſt the print of Gods bleſſing, and doe not thou load them with heauy burdens, whom (for any thing that thou knoweſt) Chriſt himſelfe hath disburdened; if thou ſo doe, thou makeſt thy ſelfe odious in the ſight of God. Prou. 17.15. Hee that iuſtifieth the wicked, and he that condemneth the iuſt, and whom God hath iuſtified, euen they both are an abomination to the Lord.
Vſe. 2 Againe, is it ſo, that the falles and faults of men after their true repentance are to bee forgotten by others,Comfort to ſuch as hauehave been guilty of foule ſins, but now are truly humbled for the ſame. and are not to be caſt in their teeth, and they are not to bee vpbraided with them? Heere is then matter of great comfort to all ſuch as hauehave beene heertofore ouertaken with foule ſinnes, but now are truly humbled for the ſame, and doe teſtifie their repentance by bringing foorth newe fruits, men are not to obiect theſe ſinnes to them, if they doe, it is either malice, or raſhneſſe in them, it is their ſin; yea further, if thou haſt beene faulty in ſome foule ſinne in times paſt, and haſt truely repented of thy ſinne: know it to thy comfort,Note. the deuill himſelfe is not to vpbraid thee with it, he cannot lay it to thy charge, if hee doe at any time obiect to thee thy life paſt, on this ground thou maiſt repell his obiection, and maieſt boldly ſay vntounto him, tell me not what I hauehave beene, but tell mee what I am, and what I will bee by Gods grace heereafter, I confeſſe (indeed) to the glorie of Gods power, and mercy, I hauehave beene thus or thus faulty, but now as the Apoſtle ſaith, 1. Cor. 6.11. I am waſhed, now I am ſanctified, I am iuſtified in the name of the Lord Ieſus, and by the ſpirit of my God, and the Lord now accepts mee not as I hauehave beene, but as I am; and therefore auoid Satan, be packing, thou art not to obiect to me my former ſinne, thus may eueryevery one that hath truely repented his former groſſe ſinne, anſwer the Diuell, obiecting to him his life paſt, and this is a ſingular comfort to all true repentant ſinners, and let none but ſuch take hold of this comfort, let not ſuch as liue in their ſinnes, catch at this, it belongs not vntounto them, but if thou haſt beene a greeuous ſinner heeretofore, and now art humbled truely for thy ſinnes, and truely repentant, heere is comfort for thee, I ſpeake it for thy comfort alone, neither men nor deuils are to obiect to thee thy former ſinnes, if they doe, it is nothing, the Lord doth iuſtify thee, and who ſhall condemne thee? and thinke on it to thy comfort.
One thinge yet remaines in the commendation of Oneſimus, the Apoſtle addes (who is one of you) as if hee had ſaid.
Oneſimus is on of your owne citie, and a member of your Church, therefore you ought the more to eſteeme him.
Hence we are taught. Doct. 2
That euen naturall and ciuill reſpects in which men partake one with another, as conſanguinity, affinitie,If men be conioined not only by the bond of one faith and relig on, but alſo by ſome naturall or ciuil bond, they are in that reſpect bound to louelove and regard on another more tenderly. nation, countrie with the like, ſhould be to them cauſes of greater mutuall louelove one towardes another, if men be conioyned not only in fellowſhip of the ſame faith and religion, but alſo by ſome naturall or ciuil bond, they are in that reſpect bound more tenderly to louelove and regard one another.
And on this ground (no doubt) it was that the Apoſtle ſaid 1. Tim. 5.8. if any prouide not for his owne, namely, for them of his houſhold, he denieth the faith and is worſe then an …id…ll; a man is eſpecially to louelove, and regard …hoſe that are more neerely knit to him, by the bond of nature, Vſe. or by any other ſpeciall bond whatſoeuer, it is our common fault that we eſteeme them leaſt that are of our ſelue…,Reproofe of them who regard thoſe leaſt who are of themſelues. in regard of the familiaritie wee hauehave with them, or becauſe their infirmities are beſt knowne vntounto vsus, and it i… hard to finde neighbours to agree together, euen becauſe they are neighbours, and daily conuerſe one with another, what iarres and differences do dailie riſe betweene neighbour and neighbour, and betweene ſuch as dwell the next doore one to another, we finde it too common a thing; well, let vsus remember, that our neighbourhood ought to binde vsus more neerely together in ſpirituall louelove one to another, and when thou art ſtird vp by the Deuill, and thine owne corruption, to iarre, and to fall out with thy neighbours, thinke thus with thy ſelfe. Shall I fall out with him? no; beſides the common bond of Chriſtianitie I am bound to him, with a more ſpeciall bond of neighbourhood, he is of the ſame pariſh, and of the ſame particular congregation with mee, and therefore I ought the more to louelove and regard him, euen in that reſpect, let vsus remember that we are taught by the ſame word, fed at the ſame table of the Lord, led along by the ſame waters of comfort, and we reſt in the ſame fold, and let vsus in regard of that neere coniunction, more tenderly louelove and regard one another, that ſo hauing mutuall louelove, and fellowſhip one with another in this life, we may (through Gods merciemercy) hauehave eternall fellowſhip, and communion together in the life to come.
Hauing now ſpoken of the perſons whom the Apoſtle ſent to the Coloſſians, and of the commendations he gaue them, come we to ſpeake of the ends, and cauſes, wherefore he ſent them, which are (as I hauehave ſhewed) two.
Firſt, to acquaint the Coloſſian with his owne ſtate particularly, and with the ſtate of things where he was generally, as he ſaith verſe 7. (ſhall declare vntounto you my whole ſtate) And verſe 9. (They ſhall ſhew you of all things heere.)
Secondly, that he might be made acquainted with their ſtate, and that they might receiue comfort by his meſſengers, ſent vntounto them, and eſpeciallie by Tychicus, whom he ſaith verſe 8. that hee ſent to them for the ſame purpoſe.
Touching the wordes, ſome thinges are to be cleared, that wee may better proceede in the matter of doctrine verſe 7. (ſhall declare vntounto you my whole ſtate) the Apoſtle by his whole ſtate,Interpretation. meant all thoſe thinges that were done to him, and befell him in priſon, for ſo the wordes do ſignifie, things done about mee, or done to mee, the Apoſtle would hauehave the Coloſſians vnderſtand, what was done to him, and how hee was dealt withall being in priſon, then he ſaith verſe 9. they ſhall ſhew you of all things heere, by all thinges, he meant not all thinges in generall, whatſoeuer were done at Rome, for there was (no doubt) a multitude of things done, a world of things done in that Citie, but all thinges concerning the ſtate of the Church, and the caſe of Chriſtian faith, and profeſſion, the knowledge whereof was profitable for the Coloſſians to know.
And where hee ſaith verſe 8. that he ſent to them for the ſame purpoſe, that he might know their ſtate, his meaning is, that he might vnderſtand the ſtate of their church and how it ſtood with them in regard of Chriſtian profeſſion, how the Goſpell proſpered, and was glorified among them, or otherwiſe how they were moleſted, and troubled for the Goſpell, heads (and might comfort your hearts) (that is) might encourage you, and cheere vp your harts, happily grieuing, and fainting for my impriſonment, or perſecution of the Church, that he might hearten, and ſtrengthen you againſt imminent dangers, and againſt the ſcandall, and offence of the croſſe; thus then we are to conceiue the Apoſtles meaning, in reſpect of the ends wherefore he ſent meſſengers to Coloſſe, as if he had ſaid.
I hauehave ſent to you two worthy Meſſengers, Tychicus and Oneſimus to theſe ends, and purpoſes, that they may report to you how I am dealt withall, and all things that are done to mee in my impriſonment, together with all things that concerne the ſtate of the Church here at Rome, and may relate, and make report to mee backe againe, how it ſtands with you, how the Goſpell doth proſper, and is glorified among you, or otherwiſe, how you ſuffer for the Goſpels ſake, and that they might bee meanes to cheere vp your hearts, that you faint not at my trouble, and might ſtrengthen you againſt troubles that are like to fall vponupon you, and againſt the offence and ſcandall of the croſſe.
I might hence (as iuſt occaſion is giuen) ſpeake of the Apoſtles ſingular care that he had ouer the Coloſſians, who being himſelfe in priſon which could not but giuegive him much occaſion of care for himſelfe, yet ceaſed not, to care for them, and in care of their good, not onelyonly to write, but to ſend ſuch worthy meſſengers vntounto them, and that for ſo good ends, yea ſuch men as himſelfe (no doubt) had neede of to miniſter to him in priſon, and ſo, for their good, to neglect (as it were, his owne life, and health, which was an exceeding meaſure of care, and it ought to be imitated of all that will approue themſelues faithfull and carefull miniſters in the like caſe, but vppon that I will not ſtand.
In that the Apoſtle ſent, forth his meſſengers to theſe ends, to acquaint the Coloſſians with his owne ſtate, and with the ſtate of the Church where he was, and to vnderſtand of their ſtate, he doth plainely manifeſt a deſire that was in him to know the ſtate of the Coloſſians, and that they alſo were deſirous to heare and know his ſtate, and the ſtate of the whole Church where he was, and that they did euen long to heare one from another, whence we are giuen to vnderſtand thus much in generall.
That particular Churches may bee deſirous to know Doct. 3 the eſtate one of another, one particular Church may deſire to heare newes from another, yea, particular perſons and members of the Church, may enquire after the eſtate of other Churches,Particular Churches may deſire to know the eſtate one of another, and particular perſons may enquire after the eſtate of other Churches. Nehem 1.2. Reaſon. yea, of ſpeciall members, and ſpeciall inſtruments of Gods glory, in other Churches.
Wee hauehave heere example of it, and elſewhere in other Epiſtles of Paul, and wee hauehave a notable example of it in Nehemiah: Nehemiah enquired after the ſtate of the Iewes and concerning Ieruſalem, and there is reaſon for this.
Becauſe (indeed) the Lords dealing with his Church, is not only a part of his reuealed wil, but it is a thing of ſpeciall note and obſeruation, and therefore may be enquired after and knowen.
And ſo it is lawfull for vsus, Vſe. to deſire newes from other Churches, touching ſuch as are eminent members and ſpeciall inſtruments of Gods glorie in thoſe Churches, but withall know this, that it muſt not bee for nouelties ſake,It is lawfull to deſire to heare newes from other Churches, and touching ſuch as be ſpeciall inſtruments of Gods glory in them, if it bee not for nouelties ſake. it is an Heatheniſh thing to hearken after newes for nouelties ſake, as the Athenians are noted to hauehave done, Act. 17.21. who gaue themſelues either to tell, or to heare ſome newes, and manie of vsus may iuſtlie bee taxed alſo for ſo doing, wee may lawfully deſire to heare newes, but our liſtening after newes from other Churches, muſt bee to other good ends and purpoſes, as namely, that wee may praiſe God for their good eſtate, or that we may reach foorth our helping hands to them, either by prayer,The principall cauſes why we ſhould deſire to heare newes from other Churches. or otherwiſe, as occaſion and neceſſitie ſhall require, theſe (indeed) are the principall, and almoſt the onelyonly cauſes why wee ſhould bee deſirous to heare newes from other Churches, and if wee liſten after newes to theſe ends, it is a teſtimonie of our communion with them, and that wee are members of the ſame bodie with them, and hauehave a fellow-feeling, both of their good, and of their troubles.
Now more ſpecially, in that the Apoſtle ſaith, verſe 7. That Tychicus ſhould declare to the Coloſſians his whole ſtate, how he was dealt withall, and all things that befell him in his impriſonment, this being one end, wherefore he ſent his meſſengers, and he ſending thoſe meſſengers, out of his ſingular louelove, and care that he had of the good of the Coloſſians we muſt needs conceiue thus much.
That it was goood for the Coloſſians to know the ſtate of the Apoſtle then in priſon, and hence wee may gather this point of inſtruction.
Doct. 4 That it is good for vsus euer to know the ſtate of Gods children, that are in priſon, or that lye vnderunder any other preſſure, or trouble whatſoeuer, it is good for vsus to be acquainted with the ſtate of Gods children ſuffering eyther impriſonment, or any other kind of trouble or affliction,It is good for vsus to be acquainted with the ſtate of Gods children that be in priſon, or in any other trouble or affliction. it is good for vsus to know, and conſider how they are dealt withall, what things come vntounto them, how they behaue and carry themſelues in their troubles and what iſſue they hauehave out of them, what end the Lord makes, as Iames ſaith Iam. 5.11. ye hauehave heard of the patience of Iob, and hauehave knowne what end the Lord made, ſo it is good for vsus to know, yea to marke, and obſerue the things that befall Gods children in their ſufferings, and what end the Lord makes of them, and not onelyonly to know and conſider the things that befel the Church and children of God in former ages, ſet before vsus in the Scripture for examples to looke vponupon, but to know and conſider the things that are now done to Gods children in time of their troubles, and how they demeane themſelues, and what iſſue they hauehave out of them, for therein wee ſhall many times ſee Gods great mercy and his wonderfull power manifeſtly appearing, and therein we ſhall ſee the malice and fury of Satan, and of the world againſt Gods children, and how maruellous the Lord is in his Saints, how he many times reſtraines the malice and power of their enemies, how hee ſupports and holds vp his children, how hee armes them with patience, and how he is preſent by the vnſpeakable comfort of his ſpirit, when they are moſt weake, and giues them iſſue out of their troubles when all hope ſeemes to be gone, and therefore doubtleſſe it is good for vsus to know and conſider the ſtate of Gods children in time of their impriſonment or any other ſuffering whatſoeuer, it is good for vsus to mark and obſerue it, and to be acquainted with it.
To what purpoſe may ſome ſay?Que…t.
Euen to this purpoſe, Anſw. both to teach vsus how to carry our ſelues, Pſal. 32.6. and to arme and ſtrengthen vsus, Vſe. and to make vsus better able to endure the like triall, yea,The great good that comes vntounto vsus by our knowledge and due conſideration of the ſtate of Gods children in time of their troubles and afflictions diſcouered. the knowledge and due conſideration of the ſtate of Gods children in time of their preſſures and afflictions, and how they are dealt withall, how they carrie themſelues, what comfort they finde, and what end the Lord makes of their trials is of excellent vſe, to put off, and to make voyd a notorious ſhift that Satan vſeth ſometimes againſt the weake Chriſtian, as when a weake Chriſtian is preſſed with ſome great affliction, and ſome to comfort him, and cheere him vp, happily put him in minde of Ioſeph, of Dauid, of Iob, and ſuch like, and wiſh him to conſider what end the Lord made of their trials, Satan is readie to ſuggeſt to the weake Chriſtian, alaſſe, what tell you me of Ioſeph, Dauid or Iob? what am I to be compared to them? they were men of excellent gifts, & endued with a great meaſure of ſtrength their examples is not to be vſed and applied to me, which indeed is falſe, for as Iames ſaith of Elias, Iam. 5.17. they were ſubiect to like paſſions that wee are, they had their infirmities as other men hauehave, and they are ſet foorth as examples of comfort, to the weakeſt of Gods children, but if a weake Chriſtian through the ſubtilty of Satan, and his owne weakeneſſe, bee not able to finde comfort in conſideration of theſe examples, yet if hee can call to minde, that hee knew in his owne time a childe of God, as weake as himſelfe, lying vnderunder ſome great affliction, and hee was acquainted with his whole ſtate in his affliction, and how the Lord vouchſafed comfort vntounto him, and made a good end of his trouble, hee ſhall finde that that will bee of excellent vſe to repell and quench the fiery darts of Satan, and that will be a notable meanes to ſtrengthen and to hold him vp, and to giuegive him aſſurance, that the Lord will likewiſe reſtraine the malice of Satan againſt him, and giuegive him patience in his affliction, and will make ſuch an end of it, as ſhall be moſt for his owne glory, and his comfort; doe thou therefore acquaint thy ſelfe with the ſtate of Gods children, ſuffering either impriſonment or any other trouble, (thou canſt not want examples) conſider, obſerue, and marke them, how they are dealt withall, how they behaue themſelues, what end the Lord makes of their trouble, and thou ſhalt finde it will be a notable meanes to ſtrengthen thee in time of like tryall, and if thou in time of thy affliction canſt call to minde, and bee able to ſay, I know a childe of God, that was afflicted as I am, I remember his whole ſtate, how hee was dealt withall, and what end the Lord made of his trouble, no doubt, thou ſhalt finde, that this concluſion of comfort will follow. Therefore I make no queſtion, but that the Lord will be likewiſe good vntounto me, and giuegive me ſuch iſſue out of my trouble, as ſhall be moſt for his owne glory, and my good; Let eueryevery childe of God therefore, labour not onelyonly to arme himſelfe with comforts and examples of Scripture, (though with thoſe chiefly) but with examples alſo of his owne age and time, and thou ſhalt finde, that in time of need, thou ſhalt therby hauehave ſtronger conſolation and comfort.
Now further whereas the Apoſtle ſaith, he ſent his meſſengers to the Coloſſians, to know their ſtate, and to ſhew them all things where hee was, meaning this, to know the ſtate of their Church, how it ſtood with them in reſpect of chriſtian profeſſion, and things that did concerne the ſtate of religion where hee was, wee may eaſily conceiue thus much.
That in our liſtning and enquiring after the ſtate of other Doctr. 5 Churches, wee are chiefly to inquire how it ſtands with them in reſpect of religion,We are chiefly to inquire how it ſtands with other churches, and with our freinds abſent in reſpect of religion. how it fares with the goſpell among them, and how the profeſſors of it are dealt withall; yea in our enquiring after the ſtate of our particular freinds abſent from vsus, wee are chiefly to liſten and looke after their ſpirituall ſtate.
It is an vſuall thing, for men in token of their louelove, to inquire after the health, the wealth, Ʋſe. the frugalitie of their freinds abſent, and far from them,Reproofe of them that chiefly inquire after other things. which (indeed) is not to be diſallowed, it is both lawfull and commendable: the Philippians inquired after the health of Epaphroditus, cap: 2.26. after he had been ſicke, and now recouered, the Apoſtle ſent him to them that they might ſee him, and reioyce for his recouery; But we are eſpecially to liſten after them, and deſire to know how it ſtands with them in reſpect of religion, how they profit and increaſe in faith, in louelove, in repentance, in humilitie, and in other gifts and graces of Gods ſpirit, that is the thing wee are chiefly to inquire after: and let it ſuffice to hauehave named this point. The Apoſtle addes further, that hee ſent Tychicus to the Coloſſians, that hee might comfort them, that hee might bee a meanes to cheere vp their hearts, that they ſhould not faint at his troubles.
Whence wee are taught.
That it is a principall duty to bee performed by them Doct. 6 that are ſent as Tychicus was, to others, to comfort them to whom they are ſent, that they faint not, and that they be not ouercome of affliction: yea it is one ſpeciall end to be d…iuen at by all ſuch as are ſent forth from the Lord to his people, euen by all the Miniſters of the goſpell, they are in their ſpeeches and miniſteriall actions, chiefly to ayme at this, that mens hearts may be comforted, that ſuch as belong to God may receiue ſpirituall ioy and comfort,The miniſters of the goſpell are chiefly to intend in their ſpeeches and mini…teri…ll actions, the ſpirituall ioy and comfort of ſuch as belong to God. and may be furniſhed with ſuch comfort, as that they may be able to ſtand without fainting in time of any affliction, that is either vponupon themſelues or others.
Reaſon For (indeed) for that end, hauehave they knowledge of the ſecrets of the goſpell giuen them, and the word of the goſpell put into their mouthes, which is the word of glad tydings and heauenly comfort: and the end of the preaching of it, is to bring Gods elect to certaine hope of ſaluation, and as many as are begotten by that liuely hope, are alſo brought to reioyce with ioy vnſpeakable and gloriou…, 1. Pet: 1.8. this point I hauehave handled before, therefo…e I now only touch it.
Ʋſe. It may ſerue to checke and reprooue many Miniſters of the goſpell, who in their ſpeeches and other miniſteriall actions, ayme not at the comfort and edification of thoſe, to whom they are ſent, but at their owne profit; but chiefly it diſcouers the wickedneſſe of popiſh teachers,Many miniſters of the goſpell iuſtly reproou…d, but eſpecially the wickednes of popiſh teachers diſcouered. who turne their ſpeeches and their teaching to a cleane contrary end, euen to hold men in continuall feare and doubt, and ſo in ſtead of comfort they fill them full of diſcomfort, and diſpaire in time of great affliction, any man may ſee that that is to croſſe the ordinance of God, and to prophane the holy word of comfort.
Wee are further to marke, that the Apoſtle ſaith not, and might comfort you, but, comfort your harts.
Hence we are taught,
Doct. 7 That comfort of heart, true and ſound comfort, that comforteth the hearts of men, is ordinarily deliuered by the Miniſters of the goſpell out of the word of God,True & ſound comfort of heart is ordinarily deliuered by the miniſters of the g…ſ…ell out of the word of God. I ſay (ordinarily,) for extraordinarily it may be deliuered by priuate perſons. Iob 33. verſ: 19. we finde that when a man is ſtricken with ſorrow on his bed, and findes no comfort, yet if there be with him a faithfull meſſenger of the Lord, one of a thouſand, if hee declare vntounto him his righteouſneſſe, and miniſter comfort to him faithfully, out of the word of God, that will comfort him, and cheere him vp, and make him ſee the face of the Lord with ioy, verſ. 26. and the reaſon and ground of this is,
Becauſe (indeede) the Lord that formed the lips hath vndertaken to giuegive a bleſſing to the word of comfort deliuered by his faithfull Miniſter, Iſai. 57.19. Reaſon. I create the fruits of the lips to be peace. Peace vntounto them that are farre of, and to them that are neere (ſaith the Lord. Peace (that is) true, perpetuall, and conſtant comfort, vntounto them that are farre of, and to them that are neere.
Oh then, Ʋſe. what account ought we to make of the comforts of the word, made knowne to vsus by the miniſtry of faithfull Miniſters?Speciall account to bee made of the comforts of the word, deliuered by the miniſtrie of faithfull Miniſters. How ought we to treaſure, and ſtore it vp in our hearts? Worldly wiſdome teacheth men to prouide againſt a ſtorme, and a rainy day (as wee vſe to ſpeake) that they may hauehave ſome thing to comfort their bodies in time of neede; oh then bee thou wiſe, prouide ſome comfort for thy ſoule againſt the time of diſtreſſe, and affliction, and remember that thou canſt not ordinarily hauehave true comfort, vnleſſe it be deliuered by the miniſtrie of the Goſpell, out of the word of God, and the comforts that faithfull Miniſters deliuer out of the word, are cordiall indeed, they are ſuch as will ſtand by thee, and cheere vp thine heart, when all the comforts in the world, faile thee, thou maieſt obſerue in that, ſometimes it comes to paſſe, that a man that hath had no care to prouide ſuch comfort, when the Lord lets looſe the cord of his conſcience, and (happily) now hee lieth on his death bed, though he would giuegive all the world, (if it were his) for the leaſt dramme of ſound comfort, yet hee cannot hauehave it, therefore bee thou wiſe, now make precious account of the comforts deliuered to thee in the miniſtry of the word, hide them and treaſure them vp in thine heart, that in time of neede they may comfort thee, and thou maieſt finde the ſweetneſſe and comfort of them in thy greateſt affliction.