Forty-nine Sermons upon Colossians, Part 3 · Sermon 49
THE FORTY NINTH SERMON ON COLOSSIANS,
CHAP. IV. VER. XII, XIII, XIV, XV, XVI, XVII, XVIII.
Verſe XII. Epaphras, who is one of you, a ſervant of CHRIST, ſaluteth you, ſtriving alwaies for you in prayer, that ye might abide perfect, and compleat in all the will of GOD.
XIII. For I bear him record, that he hath a great zeal for you, and for them who are of Laodicea, and for them of Hierapolis.
XIV. Luke the beloved Phyſician ſaluteth you and Demas alſo.
XV. Salute the brethren who are at Laodicea, and Nymphas, and the Church, which is in his houſe.
XVI. And when this Epiſtle hath been read among you, cauſe that it be alſo read in the Church of the Laodiceans, and that you read alſo the Epiſtle from Laodicea
XVII. And ſay to Archippus; take heed to the miniſtry, which thou haſt received in the LORD, that thou fulfill it.
XVIII. The ſalutation by the own hand of me Paul. Remember my bonds. Grace be with you. Amen.
DEAR Brethren; The LORD JESUS being upon the point to quit the earth, and making as it were a declaration of His laſt will, chargeth His Diſciples above all things, to love one another with a ſincere and ardent affection, like that He bore us. This mutual love, He appoints to be the badge of our profeſſion; Joh. 13.35.By this (ſaith he) ſhall all men know, that ye are my Diſciples, if ye love one another. Accordingly you know, that His Spirit failed not to imprint this Divine mark upon thoſe firſt Chriſtians, whom He formed in the City of Jeruſalem, by the Apoſtles preaching, Acts 4.32.animated with the vertue of His heavenly fire. The whole multitude of them (ſaith the holy ſtory) was of one heart, and of one ſoul; neither ſaid any of them, that ought of the things which he poſſeſſed, was his own; but they had all things common. This union, and admirable correſpondence continued a long time among the faithful; and was obſerved by the Pagans with wonder; witneſs he, who about two hundred years after the birth of our LORD, reproacheth Chriſtians, that they know one another by certain ſecret ſigns; and love, almoſt before they are acquainted, and all of them call one another indifferently, brethren, and ſiſters. Now, as error and paſſion do abuſe the beſt things, this poor ignorant takes their holy and divine concord for ſome execrable conſpiracy; and referrs the myſterie of their amity unto infamous commerces; whereas all their union grew from Heaven, and was founded upon piety; and breathed nothing but honeſty, and ſanctity; nor did tend but to the glory of GOD, and the ſupreme happineſs of men. Beſide the Apoſtles writings, which expos'd in publick view, did plainly diſcover to the unpaſſionate, how pure, and honeſt, and holy, the laws of their charity were; the manners, and the lives, and actions of thoſe primitive Chriſtians, did alſo evidently juſtifie the ſame. There are left us, GOD be thanked, divers excellent informations in the books of the firſt antiquity, by which the marvels of the charity, and mutual love of thoſe holy men do plainly appear. And not to ſpeak of others, you have fair and illuſtrious marks of it, in this concluſion of St. Paul's Epiſtle unto the Coloſſians, who ſheweth us, that his priſon neither hindred divers faithful men from joyning themſelves unto him in this affliction, nor him, nor them again from minding abſent Chriſtians, and charitably embracing the Churches of Coloſſe, and Laodicea, and Hierapolis. You here ſee the love of Paſtors to their flocks; the dear affection of flocks to their Paſtors; and the divine communication of Churches one with another. Pſal. 133.1.If therefore it be a goood and pleaſant thing (as the Pſalmiſt ſingeth) to ſee brethren maintaining a due entercourſe with each other; grudge not this hour, My Beloved, which we yet oblige you to ſpend in the conſideration of this Text, having not been able to finiſh it entirely in our laſt action. Let this admirable amity of the firſt Chriſtians rejoyce you; and give you an ardent deſire to imitate it. Have ye, for one another, ſentiments and movings of heart, like to theirs.
You have already heard how St. Paul, having advertiſed the faithful at Coloſſe, that he ſent Tychicus, and Oneſimus unto them, to inform them of his eſtate, doth give them the recommendations of Ariſtarchus, and Mark, and Jeſus. He now addeth thoſe of Epaphras, and Luke, and Demas; and then his own to the Church of Laodicea, and to a faithful man named Nymphas; with an order to impart this his Epiſtle to them, and to advertiſe Archippus of his duty: Whereupon he endeth with his ordinary ſalutation, conjuring them to remember his bonds, and recommending them to the grace of GOD. For the deducing of theſe four points, by the aſſiſtance of GOD, in the ſame order, as they are couched in the Text, we muſt firſt conſider who theſe three perſons were, whoſe ſalutations the Apoſtle preſents to the Coloſſians. The firſt of the three is Epaphras; of whom he ſpake afore in very honourable terms, at the beginning of this Epiſtle; where he ſtileth him, Coloſ. 1.7, 8.his dear fellow ſervant, and a faithful Miniſter of CHRIST, and gives him the glory of having inſtructed the Coloſſians in the knowledge of the Goſpel, and of having taken the care to let him know the charity they had for him. Here he qualifies him in like manner, a fervant of CHRIST; that is, a Miniſter of his, and an Officer of His houſe in the work of the Goſpel. Moreover, he informs us, that this holy man was a Coloſſian; that is, was born in their City, or at leaſt made his ordinary abode there; Epaphras (ſaith he) who is one of you, a ſervant of CHRIST, ſaluteth you. Some learned men *Grotius. Phil. 2.28.are of opinion, that it's this ſame Paſtor whom the Apoſtle calls Epaphroditus, and of whom he ſays ſo much good, in the Epiſtle to the Philippians. But I do not ſee, that this conjecture is either founded, or followed by any of the ancients. I confeſs, that the name Epaphras, is a contraction of Epaphroditus: and ſuch a diminution is ordinary in the Greek, and in the Latin tongue, in the proper names of men. But if it were one and the ſame perſon; there is no reaſon why the Apoſtle ſhould name him diverſly in theſe two Epiſtles, in the one contractedly, and with diminution; in the other the name at length, and entire. Conſidering withal, that no part of what is ſaid in thoſe two places concerning him, doth oblige us to believe it was the ſame man; but rather inferrs the contrary. For it ſeems, that Epaphroditus was Paſtor of the Church of Philippi in Macedonia; whereas Epaphras, of whom queſtion is here, was Paſtor of Coloſs in Phrygia; two Cities and Provinces very different, and diſtanced from one another by much Land and Sea; the ſecond ſituate in Aſia, and the former in Europe.
The Apoſtle contenteth not himſelf with telling the Coloſſians that Epaphras ſaluteth them. Unto this teſtimony of his affection for them, he addeth divers others, that he may gain him their hearts, and ſtreiten the tye of amity, and good correſpondence more and more between this Paſtor, and his Flock. He ſaith firſt, that he alway ſtriveth in prayer for them, that (ſaith he) ye might abide perfect and compleat in all the will of GOD. Prayer is the beſt office that we can perform to thoſe we love. But Paſtors particularly owe it to their Flocks, not only in their Aſſemblies, where they ſerve for the mouth of the company to preſent their requeſts, their vows, and their thanksgivings unto GOD: but alſo in private, and even then, when they are abſent upon ſome occaſion of importance for the good of the Church; as doubtleſs that was, which at that time held Epaphras at Rome by St Paul's order. Though he was far from their abode, he had them inceſſantly in mind; and eloignment hindring him from rendring them his other devoirs, he aſſiſted them with his prayers. The Apoſtle ſignifieth, both the aſſiduity of them, when he ſaith, he prayed alway; and the fervency and earneſtneſs of them, when he ſaith, he ſtrove or fought for them. This word is admirable, and excellently repreſents the efficacy of his prayer. Think not, Chriſtian, that he that prays for you contributes nothing to your welfare, and that his prayers are but words, and voices caſt into the air. It's the beſt part of your battles; you have no ſuccour more active, then the repoſe of a man of GOD, who prays for you with faith and perſeverance. It's he, that as Moſes heretofore, ſtanding on the mountain, and rapt up in ſpirit into the heavenly ſanctury, defeated Amalek, your ſpiritual enemies; and by the uplifting of his hands, draws down the bleſſing of Heaven upon your arms. He oftentimes even takes thoſe rods out of the hand of GOD, which He is about to diſplay upon you; and couragiouſly wreſtling with Him, after Jacob's example, quits Him not until he hath obtained his demand. Such is the combat, that Epaphras ſought in the behalf of his Coloſſians, being night and day in prayer for them.
But what is it, that he demanded of GOD for them? The Apoſtle ſhewsit us expreſly, when he ſaith, he ſtrove for them in prayer, that they might abide perfect, and compleat in all the will of GOD. He deſired not for them the riches, and honours, and contentments of the world, he uſual paſſion of men; ſleight and periſhing goods: unprofitable, and oft-times even pernicious to thoſe who poſſeſs them. He prayed GOD to give them the beſt bleſſings: perſeverance in His love, and in His fear, and in the obeying of His will. For it is this, that the Apoſtle's words do ſignifie. He demanded, firſt, that they might be perfect and compleat in all the will of GOD; and ſecondly, that they might abide firm in this perfection. By the will of GOD, he meaneth thoſe things which GOD willeth, which He hath a liking to, and doth command us in the Goſpel of His Son; in the ſame manner, as he elſewhere ſaith, our hope, for the things we hope to obtain; and the promiſe of GOD for the things He hath promiſed us. 1 Theſ. 4.3.He thus explains himſelf, when he ſaith expreſly in the firſt Epiſtle to the Theſſalonians, that the will of God is our ſanctification; which as you ſee, is no other, but that the thing which GOD willeth, is, that we be holy. It's that will of GOD which elſewhere he calleth good, and acceptable, and perfect; which comprehendeth in it all the particulars of our duty; that is, in few words, faith and piety towards GOD, and charity towards our neighbour. For this is that which GOD willeth; that which He ordaineth and commandeth all men in the Goſpel of His CHRIST; even that we believe in Him, embracing with a pure, and thorough faith, the verities He hath vouchſafed to 1. veal unto us, and chiefly the promiſe of our ſalvation by the Croſs of our LORD JESUS; and that in ſequel we ſerve Him religiouſly, renouncing all impiety; and love our neighbours, living with them in all juſtice, temperance, and benignity. This, Brethren, is that will of GOD, which the Apoſtle doth intend; and obſerve, he ſaith not ſimply, in the will, but in all the will of GOD. For there are people, that would be content to do ſome part of what GOD willeth, provided they might be diſpens'd with for the reſt; as for example, to believe the truth which GOD hath revealed; but not do the good works. He hath commanded; or to exerciſe ſome of them, but utterly fail in others; as they, who live fair with men, but remain in impiety, and in the profeſſion of errour; or thoſe on the contrary, who make profeſſion of errour; or thoſe on the contrary, who make open profeſſion of the pure ſervice of GOD; but ſpare not either the goods or honour of their neighbours; or who abſteining from one vice, do licence themſelves unto others; are chaſt, but covetous; or liberal, and beneficial to the poor, but debauched, and incontinent. This partition is unjuſt, injurious unto GOD, impoſſible in truth, and incompatible with the nature of the things themſelves, And it's to advertiſe us hereof, that the Apoſtle ſaith here expreſly, in all the will of GOD; to the end no man might imagine it ſufficient to embrace a part only of what GOD willeth. Epaphras deſired therefore, that his Coloſſians might be perfect, and compleat in all this will of GOD; that is, (as we have now explained it) in all the things that GOD willeth; that He requireth of us, that He commandeth men to do; that they might be perfect in ſaith, perfect in piety, perfect in charity, and in all vertue and ſanctity.
The two words, he expreſſeth himſelf by, to wit, perfect and compleat, do ſignifie well nigh one and the ſame thing; and the Scripture uſeth them indifferently, to ſet ſorth a being entire, & in one whom none of the parts of piety and ſanctification are wanting, Now this perfection, or integrity in all the will of GOD, doth comprehend two things: the one is, that we know it, that we underſtand exactly all that GOD willeth, all that He requireth of us, as He hath reveal'd it in His word. The other is, that we purſue, and effectively practiſe this will of His, which we do know. The firſt of theſe two points, the Apoſtle recommends to us elſewhere; Eph. 5.17.Be ye not unwiſe (ſaith he,) but underſtanding what the will of the LORD is; and elſewhere again he commandeth us to prove it. The neceſſity of the other point, Rom. 12.2.our LORD JESUS CHRIST ſheweth us, when He ſaith in the Goſpel according to St. Matthew, Not every one that ſaith unto me, LORD, LORD, ſhall enter into the Kingdom of Heaven; but he that doth the will of my Father, which is in Heaven. Mat. 7.21.I acknowledge, that while the beleever is here below, there want many degrees, both in his knowledge of the will of GOD, and in the obedience he renders Him, of that ultimate and ſupreme perfection, which he ſhall one day attain unto in Heaven, 1 Cor. 13.12.according to the Apoſtle's aſſertion, in 1 Epiſt. to the Corinthians, that now we ſee through a glaſs darkly, and know but in part: but then we ſhall ſee face to face, and know as we are known. Yet this hinders not, but that ſetting this compariſon aſide, that meaſure of faith and holineſs, which the faithful do at preſent attain unto, may be termed a perfection and compleatneſs; becauſe it is without hypocriſie, reaching to internals, and externals, and doth include all the parts of true piety and chaſtity, not one left out. And it's in this ſenſe, that the truly faithful are oft-times in Scripture called perfect and compleat; to wit, in reference to the ſtate, and meaſure of the preſent life, for a diſtinguiſhing of them, not only from prophane and brutiſh men, who take up no part of the will of GOD at all; but alſo from hypocrites and carnal Chriſtians, who conſider but a part thereof, halting between two, and are throughly and abſolutely neither in CHRIST, nor of the world. Epaphras had reaſon to deſire this perfection for his Coloſſians; ſince that no one without it can inherit everlaſting life. And they, who dogmatize, that it is not univerſally neceſſary for the obtaining of ſalvation, and that it is a matter of counſel, (as they call it) not of command; they I ſay, are grievouſly miſtaken, and do, by this pernicious errour, open a door of licence unto wicked men, and furniſh them with pillows to ſleep upon in mortal ſecurity.
For our parts, dear Brethren, follow we the prayer of Epaphras, and take good heed, we never count that thing ſuperfluous, or unneceſſary, which he ſo inſtantly beg'd of GOD for his flock and ſheep. And knowing, that they ſhall have no part in Heaven, whoſe righteouſneſs doth not exceed the righteouſneſs of the Scribes and Phariſees; and that JESUS CHRIST will receive in thither none but them that have done the will of GOD His Father; let us apply our ſelves with all our might …o know it, and fulfil it. Let us give our ſelves no reſt, untill by prayers and tears, and by continual labour and exerciſe in the Goſpel, we have attained to be perfect, and compleat in all the will of GOD. Yet it is not enough to attain hereto; we muſt abide and ſtand firm in it, as the Apoſtle here ſays; perſevere conſtantly to our laſt breath, in this brave and bleſſed undertaking; neither the menaces, nor the careſſes of the world; neither the Sophiſms of ſeducers, nor the ſcandals of falſe brethren, nor the weakneſſes of our own fleſh, ever prevailing over us to make us vary. For you know, that the crown of ſalvation is for them alone that perſevere. It's thus, that Epaphras ſtrove to obtain of GOD by his ardent, and aſſiduous prayers, that the Coloſſians might abide perfect, and compleat in all the will of GOD.
But becauſe the Apoſtle knew how much it concerned this people, to be firmly perſwaded of the affection of their Paſtor; that he might aſſure them fully of it, he alledgeth to them the authority of his own teſtimony For (ſaith he, I bear him witneſs, that he hath a great zeal, (that is, a very ardent affection) for you and for them of Laodicea, and of Hierapolis. Theſe were two Cities of Phrygia, neighbouring on Coloſſe, where the LORD JESUS had Churches that ſerved Him in the faith of His Goſpel. And that of Laodicea is one of the ſeven, to whom He cauſed to be written by St. John, thoſe excellent Epiſtles, which are read in the firſt Chapters of his Apocalypſe. You ſee what care the Apoſtle takes to ſet Epaphras right, in the Spirit of his flock. Whence you may judge, how execrable is the rage or envy of thoſe, who quite contrary to this holy man, do, by their detractions and ill offices, endeavour to alienate or ſlacken the inclination of Churches towards their Paſtors, and in ſo doing, render their miniſtry unprofitable to them. But, to proceed.
After the ſalutation of Epaphras, the Apoſtle preſents them that of Luke, and Demas. Luke the beloved Phyſitian ſaluteth you (ſaith he) and alſo Demas. It's the conſtant opinion from all antiquity, that the firſt of theſe two is the ſame St. Luke, that wrote the third of our Goſpels, and the Book of the Acts of the Apoſtles; two of the moſt excellent pieces that we have in the Divine writings of the New Teſtament. And verily, beſides the name of Luke, his own hiſtory, as ſeems to me, leads us to it. For himſelf relateth, that he embarqued with St. Paul, when he was carried priſoner into Italy; and that he came with him to Rome, as you may ſee in the two laſt Chapters of the Acts, where he deſcribes this voyage. Therefore being there with the Apoſtle, there is all the probability in the World, that he's the perſon St. Paul ſpeaks of in this place; it being not found, that mention is made in Scripture of any other faithful man of that name. He calls him Phyſician, becauſe of his former profeſſion; as you ſee, that St. Matthew is ſometimes termed a Publican, becauſe he e'rwhile was ſo, before his converſion. But that ſame heavenly call, that had changed Matthew from a Publican into an Apoſtle; and afore-time, of a keeper of ſheep, made David a Paſtor of Nations, wrought a like miracle in St. Luke, and of a Phyſician to the body, made him a Phyſician of ſouls. His two books ſhew us, how able he was in this Divine art; and as often as you read them at home, or hear them publickly here, where, becauſe of their excellency, they are both of them explained to you, make account, that they are a quantity of wholſome medicines preſented you, to be applied to your ſouls, as you have need. I well know, that there are ſome modern Expoſitors, who referr what the Apoſtle ſaith here unto another Luke; but they produce no valuable reaſon: For whereas they alledge, that the Apoſtle would have adorned this perſon with ſome more illuſtrious Elogie, if he had ſpoken of Luke the Evangeliſt, this is extremely feeble. Is it not a very glorious qualifying of him, to call him his well-beloved? It's a great honour to have the love of ſo holy an Apoſtle, and an aſſured teſtimony of piety and vertue. Withal, it is not alwaies neceſſary to accompany the names of illuſtrious perſons, with all the Elogies they merit. Surely the Apoſtle, in the Epiſtle to the Hebrews, naming Timothy, whoſe praiſe, and great advantages in the work of the miniſtry, and in all vertue, every one ſufficiently knows, calls him ſimply, his brother Timothy.
The other, on whoſe behalf he ſalutes the Coloſſians, is Demas. In the Epiſtle to Philemon, written at the ſame time with this, and in which he maketh mention or moſt of the perſons here named; he placeth Demas, with Mark, and Ariſtarchus, and St. Luke, among his fellow-labourers; whence it appears, that he was a Miniſter of the word of GOD; of the order of thoſe who ſerved for helpers to the Apoſtles, and are ſtiled Evangeliſts. But after he had for a ſpace ran well; after he had appeared with praiſe among the lights of the Church; alas! he loſt in the end this fair crown of glory. St. Paul, who vouchſafed to give his name ſuch an honourable rank in two places of his Epiſtles, in a third, tells this lamentable ſtory. Demas (ſaith he) hath forſaken me, having lov'd this preſent world, 2 Tim. 4.10.and is departed unto Theſſalonica. From this doleful example, let us all learn, Dear Brethren, and particularly, ſuch of us, as GOD hath called to the holy Miniſtry, to ſtand on our guard, and to mortifie in our ſelves worldly luſts, as avarice, the love of life, and pleaſures, ambition, and ſuch like paſſions, which ruined Demas. And if the Dragon caſt down ſome of the ſtars, that ſhined in the heaven of our Churches; if the fleſh, and the earth, the food, and the fulneſs of Egypt, and the falſe grandeurs of Chaldea, cauſe them unworthily to quit the deſign, and the hopes of myſtical Canaan, let us not be ſcandalized at it. We are not better then the Apoſtles. If all the light of their wiſdom and miracles, could not keep Demas from becoming bankrupt of the truth, we ought not to think it ſtrange, if there happen to be among us, ſome whom belly and vanity do precipitate into the like fault, notwithſtanding the clearneſs and evidence of our holy doctrine.
But it is time to paſs into the ſecond part of our Text; in which the Apoſtle orders the Coloſſians three things; firſt, to ſalute thoſe of Laodicea on his behalf; ſecondly, to communicate this Epiſtle of his to them; and thirdly, to advertiſe Archippus of his duty. Salute (ſaith he) the brethren, that is, the Chriſtians, which are at Laodicea; and Nymphas, and the Church which is in his houſe. This Nymphas dwelt either in the City of Laodicea it ſelf, or in the Countrey near it, as ſome, in my opinion, do without neceſſity ſuſpect. The Apoſtle names him in particular, becauſe doubtleſs he was one of the moſt conſiderable perſons of the flock at Laodicea, and St. Paul's affirming, that he had a Church in his houſe, doth ſufficiently teſtifie the zeal of his piety. This Church was not a place in his houſe, where the Aſſemblies for religious exerciſes were, (for the Scripture never uſeth the word Church in this ſenſe, which is now common among Chriſtians) but it is his houſhold, and the perſons whereof it conſiſted, who all made profeſſion of Chriſtianity with him, and were confirmed, and edified therein by his inſtructions and good examples. Whence appears the vanity of the pretenſion of thoſe at Rome, who acknowledge no Church to be, but which braves it in the world, and carries with it the pomp of multitude and proſperity. The Church of JESUS CHRIST is found, where ever He is known and ſerved, and adored according to His Goſpel; within the encloſure of the walls of an houſe; in the very caverns of mountains, and coverts of the wilderneſs, whither the Holy Spirit expreſly foretelleth us, that the Spouſe of the Lamb ſhall be ſometimes conſtrained to retire.
The ſecond order, which the Apoſtle gives the Coloſſians, is conſiderable. When this Epiſtle (ſaith he) hath been read among you, cauſe that it be alſo read in the Church of the Laodiceans; and read ye alſo the Epiſtle from Laodicea. Firſt, his willing, that this Epiſtle of his be publickly read in the aſſemblies of theſe two Churches, doth ſhew us, that the Scriptures of GOD were given us, to the end, all the people of CHRIST, Clerks and Laicks, ſmall and great, ſhould hear and read them, and not to be put into the hands of one certain ſort of perſons only, as if this treaſure did belong to none but them. And hence appears the abuſe of thoſe, who read the Scriptures to their people, but in a language they underſtand not; which is as bad, yea, in my opinion worſe, then if they read them not at all. For not to read them, is ſimply to bereave the people of the profit they might make of them; whereas to read them in an unknown tongue, is not only to deprive them of their edification; but moreover to mock them, and no leſs offend GOD by perverting His word in ſuch a manner from its due t…e and end. What ſhall I ſay of their outrage, who accuſe theſe Divine books of ambiguity, of obſcurity, of ſeeming contradictions and errours? Who ſay, that the reading of them is dangerous, and more apt to corrupt, and embroil the faithful, then to inſtruct or edifie them. O holy Apoſtle, why didſt thou put ſo dangerous a book into our hands? a book full of thorns, and void of fruit? Why didſt thou order them to read it in their aſſembly; to impart it unto neighbouring Churches, and enjoyn them to read it alſo? Why didſt thou not fear the infecting the Spirits of thine innocent Diſciples? and the inſnaring of them in ſome hereſie by the darkneſs of thy riddles? or the ſowing of ſome diſorder in their hearts, by the ambiguity of thine expreſſions? Dear Brethren, the Apoſtle anſwers, that his Goſpel is clear; that it is not covered but to unſtable ſpirits, and ſuch as are engaged in ſome evil paſſion; that this Epiſtle is not any ſeed of errour, but a remedy againſt ſeduction; a veſſel, full, not of poyſons, but of preſervatives and antidotes. But I perceive what the matter is. The Scriptures ſeem to theſe Gentlemen, dangerous; becauſe ſaying nothing of their Pope, nor of their Maſs, nor of the worſhip of their Saints, and Images, nor of their Purgatory, and ſuch other points; nay ſaying many things which are evidently contrary unto them, they eaſily induce thoſe that read them with reſpect, to beleeve, that theſe doctrines have been invented by men, and were never taught by JESUS CHRIST and His Apoſtles. This book troubles them, becauſe they find not their reckoning in it; it is obſcure; becauſe what they love, do's not there appear. It is ambiguous; becauſe it pronounceth nothing clearly or expreſly for the opinions, which they are reſolved never to forſake.
Furthermore, this imparting of St. Paul's Epiſtle unto the Laodiceans, unto which the Coloſſians were obliged by his order, ſhews us, that there ought to be an holy and charitable commerce between the Churches of JESUS CHRIST, in reference to ſpiritual things. That a Church, which hath received any grace from GOD which tendeth to edification, ſhould not envy it to others, but affectionately communicate unto them all that may ſerve for their inſtruction. And this communion ought to have place particularly between neighbouring Churches, as thoſe of Coloſs and of Laodicea were. And it's upon this example, and upon the reaſon on which it depends, that the uniting of the Churches of the ſame Provinces, and reſorts in the ſame Claſſes and Synods is founded; a thing inſtituted and obſerved from the beginning of Chriſtianity down to our days; and ſtill very profitably practiſed, and kept up among us, by the goodneſs of GOD.
This mutual communication of neighbouring Churches appears yet further, in that the Apoſtle orders the Coloſſians, in the third place, to read alſo the letter from Laodicea, after their imparting to them his. When this Epiſtle (ſaith he) hath been read among you, cauſe, that it be alſo read in the Church of the Laodiceans; and read ye alſo that [which came, or was written] from Laodicea. It is demanded, what this ſecond Epiſtle, whereof he ſpeaks, ſhould be. Many Theologues of the communion of Rome, do anſwer; that it was a letter which St. Paul wrote to the faithful of Laodicea, at the ſame time he wrote this to the Coloſſians; whence they conclude, that this piece being loſt, as well as divers other writings of Prophets and Apoſtles, it cannot be pretended, that the Canon of holy Writ is perfect, and doth contain all things neceſſary unto our ſalvation. Others again from thence infer, that it is the Church, which gives the Scriptures the authority they have among Chriſtians; ſince of the Epiſtles of St. Paul, it hath left this in particular out of the Canon of Divine Books, and retained only thoſe fourteen, which are in our hands. But there is nothing found, nor ſolid in their arguing; which concludes ill, and preſuppoſeth what is falſe. For ſuppoſe, the Apoſtle had written an Epiſtle to the Laodiceans, and that it were loſt, (as I would not avouch, that St. Paul and his fellow-brethren the Apoſtles, never wrote any thing to any particular perſon, or to any Church, but what is arrived down to us) ſuppoſe it, I ſay; who told them, that this loſs makes the Canon of our Scriptures defective? Who told them that there was in that letter ſome Article of Faith neceſſary unto our ſalvation, which is not found in the other parts of the Bible, we now have? Again, who taught them thence to conclude, that it is the Church, who authorizeth the Divine Books? I grant, ſhe is the keeper and depoſitary of them; as the Synagogue ſometime was of the Books of the Old Teſtament, according to the Apoſtle's ſaying that unto them were committed the Oracles of GOD; and that it belongs to her charge to preſerve them, and read them, and recommend them to every one. But that it is the authority of her voice and teſtimony, which gives them the price and value they have, either in themſelves or in reference to faithful ſouls; this, in my opinion, cannot be ſaid without outraging the Majeſty of their Author; by making the divinity of the inſtruments of His wiſdom, to depend upon the phantaſie of men. As the Romans heretofore ſubmitted the worſhip and divinity of their Gods, unto the Decrees of their Senate. They were not Gods, except it ſo pleaſed men. If it were certain, that the Apoſtle had written an Epiſtle to the Laodiceans, and put it in the hands of the Church; it ſhould be concluded, not that ſhe hath the power to authorize what Divine Books ſhe pleaſeth; but rather that ſhe hath hugely failed of her duty, in having ſo ill kept an heavenly jewel. But the worſt yet is, that all they talk about this pretended Epiſtle of St. Paul to the Laodiceans, is a vain conceit, and hath no other foundation, but their imagination. I well know that in our Fathers days, *Faber. Stapulenſis.a Learned man did publiſh one under that name, having found it in three or four Libraries. But the piece is ſo groſs, and ſo ridiculous, that it hath been rejected equally on all hands; as the work of an impoſtour, who abuſing his leiſure, forged this trifle, and ſhameleſly fathered it upon St. Paul. Some of the Ancients do alſo make mention of a Script, bearing the ſame name; whether it were different from this, or did reſemble it. But the Ancients, that ſpeak of it do all unanimouſly decry it, as an Apocryphal Book, and iſſued out of an heretical Shop, and framed at pleaſure after St. Paul's death. Tertuld. 5. c. 1…. contra Marcion.And in truth one of the firſt Writers of the Latine Church do's declare, that a famous Hereſiarch, named Marcion, had changed the Title of the Epiſtle of St Paul to the Epheſians, and inſtead of this name, which it alwayes bore in the Church, impudently called it, the Epiſtle to the Laodiceans; and read we do, Hereſ. 43. conti… Marcion.in the Epiſtle to the Epheſians, thoſe words, which Epiphanius reporteth, to have been cited by Marcion, out of the Epiſtle to the Laodiceans. This hath given *Gretius.a certain Writer occaſion to fancy that St. Paul indeed ſent, and addreſſed the ſame Epiſtle to the Laodiceans, which at the ſame time he wrote to the Epheſians, theſe two Churches having had need of the ſame remedies; and that its this Epiſtle the Apoſtle means in this place, willing the Coloſſians to take a copy of it, and read it in their Aſſembly. All this would paſs, if it were at all grounded; but it is too much conſidence, or credulity, to think to perſwade it us, upon the credit of Marcion; the moſt impudent impoſtor, that ever troubled the Church, and one that in particular, played with the Books of the New Teſtament, contracting them, maiming them, and changing themat his pleaſure with an infernal licenſe. Beſides, this ſuppoſition accordeth not with St. Paul's words. For he doth not all ſay, as theſe perſons pretend, that the Epiſtle in queſtion, was written to the Laodiceans. True it is, the Latine Interpreter, hath rendred it the Epiſtle of the Laodiceans: but this would ſignifie, as every one ſeeth, that the Laodiceans had wrote it; and not that they had receiv'd it, either from the Apoſtle, or from any other. Yet though the Latine would ſuffer this rude gloſs; it is clear, the original cannot be made to bear it, without undertaking (as theſe new Doctours do, truly with preſumption enough) to change the words of it, which we find uniform in the Greek Copies, and which the Ancients obſerved there, above twelve hundred years ago. For they clearly import, as our Bibles have faithfully tranſlated, and repreſented, that this Epiſtle had been written or ſent from Laodicea; ſo that we muſt neceſſarily ununderſtand them, with the ancient Greek Fathers, of an Epiſtle written, not to the Laodiceans, but from their City.
Now the Apoſtle telling us no more of it, either here, or elſewhere; we need not wonder, that ſuch as have had the curioſity to enquire, what this letter might be, have faln upon different opinions, as in a matter both obſcure, and beſides of no great neceſſity. Some of the Ancients ſay, that it is the firſt Epiſtle of St. Paul to Timothy, written from Laodicea; as is expreſly reported by an old tradition, which is read ſtill to this day at the end of that Epiſtle, And the truth is, it cannot be deny'd, but this Epiſtle containeth divers inſtructions fit to edifie the Coloſſians, about the buſineſs of thoſe ſeducers, whom St. Paul here oppoſeth; they dogmatiſed a diſcrimination of dayes and meats; and this is there expreſly condemned. And whereas it is alledged againſt theſe Authors, that the Apoſtle had not been in the City of Laodicea; by means whereof he could not have thence written any letters, either to Timothy, or any other; they perhaps would anſwer with an Ancient Author, Theodoret by name, that the Hiſtory of the Acts aſſuring us St. Paul had traverſed Phrygia, it is not very probable, but that he paſs'd through Laodicea, the capital City of the Province. And whereas he ſaith in the 2. chap. to the Coloſſians, that he hath a great conflict for them, and for thoſe at Laodicea, and for all ſuch as had not ſeen his preſence in the fleſh; this ſhews indeed, that the Apoſtle had care even of thoſe of the faithful, whom he had not ſeen; but not that they of Laidicea, or of Coloſs were of the number; and that the ſenſe of theſe words is, he was in pain not only for them, whom he had ſeen, and known; but even for the Chriſtians he never ſaw. Yet becauſe this expoſition may ſeem a little forced; it is better and more eaſie to ſtick to the common opinion, follow'd by the greater part of Expoſitors both Ancient and Modern; even that the Epiſtle from Laedicea here mention'd by the Apoſtle, was a letter written by the Church of Laodicea to St. Paul; which letter he deſireth the Coloſſians ſhould read in their Aſſembly, becauſe it contained things which he judged helpful to their edification; perhaps concerning the perſons, or the errours, or the procedures of thoſe very ſeducers, whom he combateth in this Epiſtle. This, in my opinion, is that which may be ſaid in the matter with greateſt probability.
There remaineth the third and laſt order he gives them; ſay to Archippus, Take heed to the Miniſtry thou haſt received in the LORD, that thou fulfill it. We learn from the Epiſtle to Philemon, that Archippus was a fellow-ſouldier of the Apoſtle's, that is, a Miniſter of the holy Goſpel. The meaning then is, that the Church do advertiſe him on St. Paul's behalf, to mind both the quality of that excellent Miniſtry, and the Authority, and Divinity of the LORD, in whoſe name he had been called to it, that he might acquit himſelf worthily in it, and diligently fulfill all the functions of it, leaving no part of them unperformed. It is thought, that ſome negligence or other defect of this Paſtor might oblige the Apoſtle to cauſe this adviſe to be given him; But for my part, I would not, without a more preſſing reaſon, ſuſpect ſuch a thing of a perſon whom the Apoſtle had ſo much honoured, as to call him his fellowſouldier, in the Epiſtle he wrote at the ſame time to Philemon: and ſhould rather beleeve, that Archippus having been newly receiv'd into this ſacred charge, the Apoſtle would encourage him by this advertiſement to a good diſcharge of his duty in it. However it were, you ſee, he gives the body of the Church a power to addreſs ſome remonſtrances ſometin…es to it's own Paſtors. An evident ſign, that they are not the Maſters and Lords of it, as thoſe of Rome pretend, but Miniſters and Officers only.
In fine he adds for a concluſion. The ſalutation by the own hand of me Paul. The reſt of the Epiſtle had been dictated by the Apoſtle, and written by another hand; He writeth theſe, and the following words himſelf, with his own hand; 1 Theſ. 3.17.and it was his ordinary uſe ſo to do, as he declareth elſewhere, 2 Theſ. 2.2.to aſſure his letters by this mark againſt the fraud of falſifiers, who even then impudently diſperſed forged letters under his name; as himſelf in another place intimates unto us. Yet before he ſhuts up, he conjures them, to remember his bonds; as an excellent ſeal of the truth of his Goſpel, and an irrefragable teſtimony of the affection he bore to them, and to the reſt of the Gentiles; for whoſe ſake he ſuffered theſe things; which conſequently obliged them to love him, and to pray the LORD ardently for him; and above all to imitate his conſtancy, and his patience on the like occaſions, if they ſhould be called to them. After this he gives them his bleſſing in theſe words, Grace be with you, Amen. He means the Grace of GOD in JESUS CHRIST His Son our LORD: and it was not poſſible to crown this divine Letter with a fairer, and a fitter cloſe.
Bleſs we GOD, my Beloved Brethren, who hath vouchſafed us the grace, to read, and to explain it throughout, in theſe holy Aſſemblies; and pray Him that he would pleaſe to continue the ſame liberty and tranquility ſtill unto us; cauſing His word to fructifie among us. At preſent let us particularly meditate the remarkable Leſſons, which this concluſion doth contain, to the end we may ſedulouſly practiſe them, each of us according to our Vocation. Let Miniſters mind the advertiſement given to Archippus; and imitate the example of Epaphras, in loving cordially their flocks; in ſtriving for them both by prayer, and by word, and by deed; fulfilling their Miniſtry, and ſo demeaning themſelves in it, as may be worthy both of the excellency of the charge, and of the reſpect and love they owe to the ſon of GOD, who hath honoured them with it. Let Flocks have reverence and amity for their Paſtors; and live an good intelligence with their neighbours, as Coloſs and La…dicea, mutually communicating all things that tend to their common edification. Let the Epiſtles of St. Paul, and the Books of his fellow-brethen, the Prophets and Apoſtles of the LORD, reſound eternally in our Aſſemblies. Let their Voice alone be there heard, and their Doctrine alone receiv'd, and every tradition not marked with their zeal, be baniſh'd thence. Let heads of Families imitate the zeal of Nymphas, ſo conſcionably forming their children, and their people unto piety; and ſo regularly eſtabliſhing the exerciſes of it among them, that it may be truly ſaid of them, they each have a Church in their houſe. And all of us together, of what order or condition ſoever, let us ſtudy to be perfect and compleat in all the will of GOD; and perſevere unto the end in this holy profeſſion; remembring alſo the bonds of St. Paul, and the ſufferings of the faithful, by which GOD hath confirmed the truth of His Goſpel; and ſo walk in the ſteps of theſe bleſſed ones, enjoying the favours of GOD with thankfulneſs, and undergoing his chaſtiſements and trials with patience, that His grace may be with us for ever, both in this world, and in the world to come. Amen.
FINIS.