Forty-nine Sermons upon Colossians, Part 3 · Sermon 48
THE FORTY EIGHTH SERMON ON COLOSSIANS,
CHAP. IV. VER, VII, VIII, IX, X, XI.
Ver. VII. Tychicus, our beloved brother, and a faithful Miniſter, and fellow-ſervant in the LORD, ſhall make known unto you all my ſtate.
VIII. Whom I have ſent unto you expreſly, to the end he might know your eſtate, and comfort your hearts.
IX. With Oneſimus, our faithful and beloved brother, who is of you. They ſhall advertiſe you of all affairs here.
X. Ariſtarchus, my fellow-priſoner, ſaluteth you, and Marcus, ſiſter's ſon to Barnabas, touching whom you have receiv'd commandment. If he come to you, receive him.
XI. And Jeſus, who is called Juſtus, which are of the circumciſion; Theſe alone are my fellow-labourers in the Kingdom of GOD, who have been a comfort to me.
DEAR Brethren; The infinite wiſdom of GOD is very clearly manifeſted in His works, not only by the admirable diſpoſition of the parts, whereof they are compoſed, and the exquiſite order, in which He hath ranked them together; but alſo in that there is not any thing about them, without its utility. View me the world, this vaſt and firſt maſter-piece of His hand; Conſider me the Scripture His other work, the ſecond, and more excellent diſcovery of His will and nature. You ſhall not obſerve ought in either of them but is of uſe, both for the compleating of the whole, and for the benefit and edification, and conſolation of men. I acknowledge, that among the parts of theſe two compoſures of GOD, there are ſome more uſeful, and more neceſſary than others; ſome, in which His wiſdom and goodneſs do ſhine bright, and beam forth an abundant light; others, in which, they are but dimly to be ſeen. However, there is not any, though little and dusky in appearance, but hath its uſefulneſs. It concerns us therefore, not to deſpiſe one of them, but heedfully remark whatever of worth the Creator hath put in them all, that ſo we may, both give Him the glory of it, and by it benefit our ſelves. I deſire, the truth is, we ſhould inſiſt moſt upon thoſe, in which the wonders of this great Authors hand is moſt reſplendent; yet ſo, as we neglect not the reſt, when by His providence we meet with them.
In conformity to this order, having hitherto conſidered the divine inſtructions, both concerning faith and manners, which this Epiſtle of the Apoſtle to the Coloſſians do's contain; we now preſent you the later part of it, wherein this holy man recommendeth certain particular perſons, & ſaluteth others, both in his own name, and in the name of ſome of his friends, and collegues in the Goſpel of JESUS CHRIST. Diſdain not, Dear Brethren, this concluſion of the Apoſtle's divine letter, nor do ye imagine, that it can yield you no profit, becauſe it is not ſo luminous, and quitting the rich, and weighty ſubjects, we have entertained you with, do's ſpeak of particular perſons only. Though it had nothing at all in it, but the names of ſome faithful men, yet would it merit conſideration. For if we take pleaſure in hearing, and learning the names of the Captains, the Officers, and the Miniſters of our ancient Kings, and even of ſtrange Princes, who have been any thing great, and illuſtrious in their times, as an Alexander, a Caeſar, or ſuch others; how much more paſſion ſhould we have for thoſe, that had their ſhare in the fortune, and atchievments of St. Paul, and held ſome rank with him in the houſe and ſervice of CHRIST, our ſupream and eternal Monarch? For I affirm, and every reaſonable perſon, that ſhall ſeriouſly conſider the thing, will accord with me, that the exploits of St. Paul and his aſſociates, under the Name and Enſign of JESUS CHRIST, are much greater, and more admirable, than all the lofty deeds of the moſt renowned Conquerors. So that if the grandeur of a matter do give us the curioſity to inform our ſelves of the names, and qualities of thoſe that intervened in it, this alone ought to be no little ſatisfaction to us; even that we find, in this paſſage of St. Paul's Epiſtle, the names of ſeven or eight of theſe the LORD's generous warriers, who coming out of divers quarters to rank themſelves on each ſide of our great Apoſtle, combated the enemy at Rome, (that is, in his ſtrongeſt Hold,) and there, maugre all his fury, planted the Empire, and the Trophies of their Maſter.
But beſide the juſt and lawful contentment, that ſuch a knowledge may give us, this paſſage will alſo afford us divers other very uſeful inſtructions; the Spirit that guided this ſacred writer, promoting not a word, but is full of wiſdom, And this reverent opinion we ought to have of all things contained in the book of GOD. For as when in the ſhop of an intelligent and able Herbalift, you ſee dry and wither'd ſimples, that have neither ſmell, nor taſt, nor colour, you believe however, that they have ſome ſecret vertue, which lies hidden under that poor and unpromiſing appearance; preſuming, that they would not elſe have been ever laid up in ſuch a place. So when in the holy Scriptures, you meet with ſome paſſage or other, that at firſt ſeems little worthy of conſideration; caſting (if I may ſo ſpeak) no ſmell, ſhewing no colour, to affect or excite our perceptive faculty; make account that under this ſo unattractive an outſide, there is undoubtedly ſome ſpiritual utility contained; for that JESUS, the ſovereign Phyſician of ſouls, hath laid up nothing in this divine ſhop of his, which is ſuperfluous, or without uſe. You will by experience find it true, if you take the pains to examine attentively, and (as our Saviour ſpeaks) to ſound this text of the Apoſtles, which containing only ſome recommendations and ſalutations, which are little conſiderable in appearance, will nevertheleſs afford you divers inſtructions, very uſeful for the edification of your ſouls.
Now to eaſe you in this meditation, we will employ the preſent hour (by the will of GOD) in diſcovering to you ſome of the remarkableſt among them. And that we may proceed in it with ſome order, we wil handle the two parts of this text diſtinctly, the one after the other. In the firſt, which comprehends the firſt three verſes, the Apoſtle recommends to the Coloſſians, two conſiderable perſons, whom he ſent unto them, namely Tychicus and Oneſimus. In the ſecond, which extends through all the reſt of the Text as far as the twelfth verſe of the chapter, he preſents them the ſalutations of certain faithful ſervants of GOD that then ſojourned at Rome, & were near him. Upon the firſt of theſe two general heads, there inſtantly offers its ſelf to our obſervation, the zeal and affection of this holy man for his Maſter's flock, and withall, his wiſdom and ſpiritual prudence. He was priſoner at Rome, in the chains of Nero, uncertain of the iſſue of his captivity; perſecuted by the Jews, hated of the Heathen, and for a ſurcharge of affliction, turmoiled by the malevolence and cruel deſigns of ſome, that called themſelves Chriſtians. One would think, that in ſo great and ſo confus'd, and terrible a combate, he ſhould have minded himſelf only; and that he were in an eſtate to receive the ſuccours of other faithful men, but not give them his. Not a man of us, but finding himſelf in a like danger, would conceive himſelf diſpens'd with for taking to heart the neceſſities of others, and believe he had juſt cauſe to gather up, and fix all his cares on his own need. But this holy Miniſter of GOD, to whom a moſt ardent charity did render the intereſts of his Maſter's ſheep much more ſenſible than his own, makes a quite different judgment in the caſe. Neither his irons, nor his priſon, neither the fury of the Jews, nor the cruelty of the heathen, nor the inhumanity of falſe brethren, nor death, nor the ſword, that hung continually over his head, are able to put one moment out of his heart, 2 Cor. 11.28.that care of the Churches which held him, as he very truly ſaith elſewhere, inceſſantly beſieg'd from day to day, knowing then the trouble the Coloſſians were in for him, and the attempts that falſe teachers made upon their ſaith, he contents not himſelf with writing this divine letter to them; that is, with ſending them in this paper a living and abundant ſource of conſolation, and of ſuccour againſt the horror of perſecutions, and the impoſtures of ſeducers; he diſpatcheth alſo two meſſengers unto them, to inform them exactly of all the particularities of his impriſonment, to tell them by word of mouth divers things which could not be written; and to diſcourſe upon, and explain thoſe, which the brevity of a letter had not permitted him to enlarge. For that ſuch was the cauſe of his ſending them, himſelf doth expreſly declare. They ſhall advertiſe you (ſaith he) of all affairs here; and ſpeaking of Tychicus, one of them. He ſhall let you know (ſaith he) all mine eſtate. For to this end have I expreſly ſent him unto you. In the following words again, he intimates another reaſon, that he might know (ſaith he) your ſtate. True it is, that there are ſome manuſcript Greek copies that read a little otherwiſe, namely, that ye might know our ſtate. [And verily it is thus the Apoſtle ſpeaks of his ſending the ſame Tychicus to the Epheſians. I have ſent him to you expreſly (ſaith he) for this end that ye might know our ſtate.] But it imports not much which of theſe two ways we read the Apoſtles words. For there is fair probability, that as the Coloſſians were in pain for him, ſo he was likewiſe in pain for them; both becauſe of the perſecutions, which the faithful were then everywhere ſubject to, and alſo for the trouble, which he underſtood that Church received from ſome falſe teachers; ſo that to ſatisfie this common and reciprocal deſire, which the Coloſſians, and he had to receive certain and exact news of one another, he ſent Tychicus to them, who might inform them of his, and underſtand theirs, to impart the ſame to him.
He adjoyneth the laſt and principal end in of ſending Tychicus, that (ſaith he) he might comfort your hearts. For it was certainly the conſolation of theſe faithful people, that the Apoſtle ſought. But (you will ſay) what conſolation could the report of St. Paul's affairs afford the Coloſſians, ſince Tychicus left him in priſon at Rome, that is, in the mouth of the Lyon, as himſelf ſpeaks in another place? Dear Brethren, it is true, the Apoſtle did abide ſtill in that ſad eſtate for that time, and it's true, this was it the Coloſſians were in pain for. But yet theſe two meſſengers had many things to ſay unto them, that were proper to mitigate their trouble, and to eaſe their pain; firſt, that the Apoſtle was ſtill alive, ſafe and ſound, as Daniel otherwhile, in the den of Lyons; nay, that he was not without hope of being ſet at liberty. Then again, and which is the principal, that is faith and piety, were ſo far from being weaken'd by this rude tentation, that they were become more firm and lively then ever, ſhining in this tryal, as fine gold in the furnace; that inſtead of being afflicted at it himſelf, he comforted others; the ſpirit of GOD continually maintaining Chriſtian joy and peace in his heart and this tribulation, and conſerving the ſame, freſh and full, as otherwhile the buſh of Moſes in the midſt of the fire. And laſtly, that if his body was bound, yet the Goſpel was not ſo, the Apoſtle with an high and invincible courage, frankly preaching in his irons, and changing by a Divine miraculouſneſs, his priſon into a School of JESUS CHRIST; opening too, by the efficacy of his example, the mouths of many brethren to preach the word boldly without fear; his whole affliction ſerving by the providence of GOD, to a much greater advancement of the Goſpel, Phil. 1.12.as himſelf ſaith elſewhere. This relation, as you ſee, was very proper to conſolate the hearts of the Coloſſians; not to ſpeak of the knowledge and capacity of Tychicus in the things of the Kingdom of Heaven; which furniſhed him abundantly, wherewith to do theſe faithful people this good office, in repreſenting to them the doctrine and the promiſes of our LORD and Saviour; the neceſſity and utility of the croſs; 2 Cor. 4.17.the life and the crowns to which it leadeth us; and that eternal weight of an excellent glory, which this light and tranſient affliction worketh for us; and the like intimations, of which the whole Goſpel is full. For you may not imagine that this Tychicus, and this Oneſimus, whom he ſent them, were ſimple meſſengers, that had no other ability, then to make faithful report of what they had ſeen and heard of St Paul's affairs. They were two excellent perſons, endowed with great gifts of GOD, and well inſtructed in the knowledge of him; yea, as it is certain of the one, and very probable of the other, called to the holy miniſtry. And it further heighthens the Apoſtles charitable affection towards the Coloſſians, that he would deprive himſelf for their conſolation of the preſence and aſſiſtance of two ſuch perſons, at a time, when they were ſo ſweet and ſo neceſſary to him.
But his prudence appears no leſs in this choice, then his affection and goodneſs. Firſt, more generally, in that he employ'd about this affair, perſons proper for the end, for which he ſent them. And ſecondly, in particular, that one of the two whom he choſe, to wit, Oneſimus, beſide other qualities he had, was a Coloſſian, and therefore a perſon that ſhould have the more credit with them, as their own countryman. It is true, that Epaphras, of whom he will afterward ſpeak, had the ſame quality. But it ſeems that a particular conſideration withheld the Apoſtle from employing him in this commiſſion. Even that he had already exercis'd the holy Miniſtry among the Coloſſians, and preached that very Evangelical doctrine to them, which was now troubled by falſe teachers as we underſtand by the firſt Chapter of this Epiſtle. He then being intereſſed, and as it were a party in the quarrel, the Apoſtle do's very prudently, in employing other perſons, namely Tychicus and Oneſimus, that ſo their faith and doctrine appearing conform to Epaphras's, the Coloſſians might the more eaſily perceive that his was not particularly his own, but in truth the LORD CHRIST's and his Apoſtles; and that, as the Scripture faith, in the mouth of theſe two or three witneſſes, the word might be eſtabliſhed.
But the Apoſtle, to give them credit with the Coloſſians, and render their Miniſtry fruitful to them, advertiſeth them of the good and recommendable qualities each of them. As for Tychicus, he calleth him his beloved Brother, and a faithful Miniſter, and Fellow-ſervant in the LORD; titles, as you ſee very honourable. He qualifies him after the ſame manner, in the Epiſtle to the Epheſians; to whom he employ'd him in the very ſame ſort as he doth here to the Coloſſians. Whence it appears, that this holy man was one of thoſe extraordinary Miniſters, which the Scripture of the New Teſtament do's particularly ſtile Evangeliſts. Theſe were as aids to the Apoſtles; aſſiſted them, followed them, and were diverſly employed by them according to the neceſſities of the Church, ſometime in one place, ſometime in another, without being fixed to any particular flock, as ordinary Paſtors are, and making no longer ſtay any where, then the Apoſtles orders did require. Such a one, for inſtance, was Titus, whom St. Paul left in Crete to finiſ the erection of the Church, Tit. 1.5.and afterward ſent into Dalmatia to preach the Goſpel there. 2 Tim. 4.10.Such a one again was Timothy and Creſcens, and many others. And truly the charge the Apoſtles had, being of ſuch a vaſt extent, as to embrace the whole univerſe, it is evident, that it did of neceſſity require they ſhould be aſſiſted by ſuch Helpers and inferiour Miniſters, who might be employed in ſuch places, as they themſelves could not go to, or tarry in.
Our adverſaries, to give you this intimation by the way, do commit an errour in this matter, when they apply to Biſhops, what they read in the New Teſtament of this ſort of Miniſters. For it's true indeed, that the Evangeliſts were ſuperior unto the common and ordinary Paſtors of each Church, and held the next place to the Apoſtles, whoſe Lieutenants in a manner they were. But it's falſe, that any ſuch Miniſters were, or were to be in the Church after the Apoſtles deceaſe. Their Miniſtry was extraordinary, and ſubſiſted no longer then the Apoſtleſhip did, for which properly it was inſtituted. And hence it plainly appears, that the Biſhops of the Roman communion can by no means paſs for Miniſters of this order; ſince they have each of them their Title or Dioceſs, to which they are faſtned, and have no power to exerciſe their Miniſtry elſewhere, whereas the Evangeliſts had no flock that was properly and particularly aſſigned them; but were as general intendants, who by the Apoſtles order, and according to the neceſſities of Churches, did tranſport themſelves, ſometime to one, and ſometime to another; unto countries and people very far aſunder; as you ſee by the example of Titus, who having been employ'd in ordering the Churches of Crete, when that was done, came back to St. Paul; whence he was, a long time after, ſent into Dalmatia, a countrey (as all know) very far diſtant from the Iſle of Candie. Tychicus then was a Miniſter of this rank, abiding near St. Paul's perſon, to receive and execute his orders, as you ſee, both by the paſſage in hand, which ſhews us, that he ſent him to the Coloſſians to edifie and comfort them; 2 Tim. 4.10. Eph. 6.22.and by the Epiſtle to Timothy, and the Epiſtle to the Epheſians themſelves, where we read, that he ſent him to Epheſus upon a like deſign; and by the Epiſtle to Titus, Tit. 3.12.whom he directs to diſpatch Tychicus. And it ſhould ſeem, he was conſecrated particularly to this Miniſtry, when he was named among thoſe that were to accompany St. Paul, in the voyage he made out of Greece into Aſia through Macedonia, Acts 20.6.about the fifty third year of our LORD, (that is, three, or four years before the date of the Epiſtle to the Coloſſians.
The praiſes which the Apoſtle here gives him, do's ſhew us, with what zeal, with what care and courage he acquitted himſelf in this ſacred miniſtration. For he calls him, firſt, his beloved brother; declaring thereby, both his Chriſtianity, (for the faithful, you know, did all call one another, brethren) and the particular affection he bore him, loving and tendring him, as an excellent perſon, and one endowed with very amiable parts. He ſtiles him, in the ſecond place, a faithful Miniſter. The latter of which words ſignifieth his office. He was not ſimply a Chriſtian; he was a Miniſter in the Houſe of GOD, that is, an Evangeliſt, as we have ſhewed you. The other expreſſeth his carriage, and good conſcience in the diſcharge of his office. For how holy and divine ſoever it be, it cannot avoid, the falling ſometimes into ill hands, and the adorning profane or negligent men, who do ill acquit themſelves in it, and diſhonour it by the foul blots of their life or their doctrine. The Apoſtle bears witneſs for Tychicus, that he is none of that unbleſt number, terming him not only a Miniſter, but a faithful Miniſter: a commendation, that compriſeth the whole perfection of a true Miniſter; according to that, which the ſame Apoſtle teacheth us elſewhere. Let a man ſo account of us (ſaith he) as Miniſters of CHRIST, 1 Cor. 4.1, 2.and tewards of the Miſteries of GOD. Moreover it is required in ſtewards, that each of them be found faithful. He that is faithful, doth acquit himſelf in the Miniſtry committed to him, truſtily according to the will and order of CHRIST, of whom he receiv'd it; which as you ſee, compriſeth all the parts and perfections thereof.
But here, as we proceed, it will not be impertinent to repel, with the Authority of this phraſe of the Apoſtles, as with a firm and fair buckler, an accuſation drawn up by thoſe of Rome, who reproach us, that we give Paſtors a new name, and ſuch a one as is unuſed in the language of the Church, while we commonly call them Miniſters, a name, as they pretend, pertaining only to Deacons, who are Miniſters, as every one knows, of an order inferiour to that of Paſtors. Dear Brethren, would to GOD that in the diſputes we have with thoſe of Rome, queſtion were but of words! It would be eaſie for us to accomodate our ſelves to their language; nor ſhould we make any ſcruple to call the Paſtors of the Church, as they do, by the names of Prieſts and Biſhops, which we confeſs all the Ancients, and even the holy Apoſtles have uſed in this ſenſe. It's the abuſe and corruption of things, which hath cauſed us to quit theſe words; and ſeeing that the common ſpeech of people had appropriated them unto new offices, and ſuch as were unknown to the Apoſtles, meaning by the word Prieſt, a Sacrificer; and by that of Biſhop, a Pontifor ſuperior of Sacrificers, we have left theſe names to them, with the things they ſignifie among 'em, as things utterly contrary to the inſtitution of GOD: and that our Paſtors might not be confounded with theirs, as if we held them for Sacrificers, and Pontiffs; inſtead of the names of Prieſt and Biſhop, which the abuſe of publick ſpeech hath corrupted, and ſwayed to this ſenſe, we have called them Miniſters, a name, as every one ſees, very modeſt, and moſt ſutable to their Office, which as to the whole of it, is nothing but a Miniſtery; and though, I acknowledg, that this word, in Greek the very word Deacon, is often uſed to ſignifie their order, who have care of the Churches poor; yet this paſſage of the Apoſtle plainly ſhews us, that it is not ſo peculiarly annexed to the Diaconat, but that it may be employed to ſignifie Paſtors themſelves: For its preciſely the term he makes to ſerve him here, for the expreſſing of that quality of Paſtor, or Evangeliſt, which Tichycus had, when he affirms him to be a faithful Miniſter: not to alledg at preſent, that he uſeth the ſame word very frequently otherwhere, to ſignifie not only the Office of Preachers, but the Apoſtleſhip it ſelf, 1 Cor. 3.5. 2 Cor. 3.6. & 11.23.the higheſt of all Eccleſiaſtick charges; as when he ſaith, Who then is Paul, and who is Apollos, but Miniſters by whom you believed: and elſewhere he ſtileth them, Miniſters of the New Teſtament, and Miniſters of CHRIST.
But I return to Tychicus, of whom the Apoſtle ſaith in the third place, that he is his fellow-ſervant in the LORD. Not, that he was an Apoſtle, as Paul himſelf: but ſince himſelf in his Apoſtleſhip, and Tychicus in his miniſtery as an Evangeliſt, ſerved one and the ſame LORD, and were of the ſame Maſter's houſe, referring all the diſchargements of their, though different offices, to His glory, and the good of His houſhold, as their common end, and labouring, though with unequal authority, in the ſame work, to wit, preaching of the Goſpel, and adminiſtration of the Sacraments, it is evident, that in this reſpect, Tychieus was fellow-ſervant with this great Apoſtle. His acknowledging him here ſo to be, was a direct means to gain him full credit with the Coloſſians: For if they did honour the Apoſtle, how could they deſpiſe a perſon whom he owneth for his beloved Brother, for a faithful Miniſter of the Goſpel, and his fellow-ſervant? Now by his thus honouring of Tychicus, you may ſee how far from this Apoſtolical meekneſſe and modeſty ſome are, who boaſting themſelves to be their ſucceſſors, do tread other Miniſters of the Church under their feet, and ſo little think them their aſſociates, or treat them according to that quality, that they look on them as their vaſſals; giving out themſelves to be their Princes, their Kings, and Lords; and advancing themſelves at an almoſt infinite heighth, not only above each of them a-part, but even the whole aſſembly of them in a general Council: nay, above the whole ſacred body of JESUS CHRIST it ſelf; that is, entirely all the Church, which they affirm to be born their ſubject, and do entitle themſelves Monarchs of, not forbearing to put even greateſt Princes and Emperors under the yoke of their domination, and to exact of them, as a mark of loweſt ſervitude, the kiſſing of their feet.
But this holy and admirable humility of the Apoſtle appears further ſtill, in his ſpeaking, as he does of Oneſimus, whom he ſent with Tychicus unto the Coloſſians. He is (ſaith he) our faithful Brother, &c. For who, think you, was this Oneſimus, to whom he does ſo much honour, as to call him his faithful, and beloved brother? Dear Brethren, it was a poor fugitive bond-ſervant, that is, a perſon of the meaneſt and moſt deſpicable condition of any at that time; as St. Paul himſelf gives us to underſtand, in the Epiſtle which he wrote in favour of this at-length-happy fugitive, unto Philemon the Coloſſian his Maſter; where he plainly intimates, that this poor man, ſtealing from his Maſter's houſe, had fled into Italy, and got to the City of Rome for ſafety. But oh the admirable providence of GOD, who knoweth how to carry on the ſalvation of His elect, by waies that we cannot comprehend! the Apoſtle hapning to be priſoner there, and Oneſimus led by his curioſity, or ſome other ſuch occaſion, having heard him, was ſo affected at his preaching, as that of a Pagan, he became a Chriſtian; of a ſervant of Philemon, a free-man of JESUS CHRIST; and inſtead of that temporal impunity for the crime committed againſt his Maſter, which he fought at Rome, he there found the eternal remiſſion of his ſins, and the ſalvation of his ſoul. This is that which St. Paul elſewhere means, when he ſaith, that he begat him in his bonds. Phil. 10.Now the Apoſtle having ſhewed him the fault he had committed in deſerting his Maſter, he reſolves to return home to him, and voluntarily render up himſelf unto his yoke again. And that Philemon might pardon his offence, he makes him the bearer of a letter, which he writes him on this ſubject; a letter ſo full of all the expreſſeſt teſtimonies of a tender and ardent affection, which may be given, as does ſufficiently prove, he did in truth account him, as he here terms him, his beloved Brother.
But ſome of the ancient Writers of the Church do further intimate, that Oneſimus profited ſo well in the knowledge of GOD, and in piety, as notwithſtanding the meanneſs of his condition after the fleſh, he was advanced to the ſacred miniſtery of the Goſpel, and executed it in the Church of Epheſus. And truly, the employment the Apoſtle gives him here, in reference to this whole Church, and the company of Tychicus, whom he aſſociates him with, and the honourable title he gives him, ſtiling him, not only his beloved brother (which every Chriſtian is capable of) but moreover faithful, ſeems to ſhew, that he had ſome office; upon the account whereof, for his conſcionable acquitting himſelf in it, this teſtimonial of faithfulneſs is given him. And herein, I conceive, the Apoſtle doth alſo make a ſecret oppoſition, between the good conſcience with which he demeaned himſelf in this employment, and the unfaithfulneſs he had afore-time ſhewed to his Maſter, during the time of his ignorance; if he hath been otherwhile unfaithful, ſaith he, he is now faithful; after well-nigh the ſame manner, as the Apoſtle elſewhere, alluding to the word Oneſimus, which was his name, and in Greek ſignifies profitable, ſays of him to Philemon his Maſter, He was in time paſt to thee unprofitable; Philem. 11.but now profitable to thee, and to me. This is that, Dear Brethren, which the firſt part of the Text doth contain.
Come we now to the ſecond; In it, the Apoſtle preſents to the Coloſſians, the ſalutations of three faithful perſons, all the three joyntly Miniſters of the Goſpel, and by nation Jews, who were then at Rome, to ſerve, and aſſiſt, and refreſh him in his impriſonment; Ariſtarchus (ſaith he) ſaluteth you, and ſo the reſt in order. Whence we may obſerve, firſt in general, what was the zeal, and what the charity of thoſe primitive Chriſtians; that the hatred and rage of the World was not able to keep them from rendring their devoirs and ſervices to the Confeſſors and Martyrs of JESUS CHRIST, even in Priſons; nor from haſtning to them out of places ever ſo far off, to ſuccour and comfort them: it being evident, that of the eight perſons mentioned here, and in the following Text, ſome came from Greece, others from Aſia, and ſome again from Syria, and Paleſtine; that is, many hundred leagues, to viſit and ſerve St. Paul. And by theſe Salutations, which for their part they ſend the Coloſſians, you ſee how theſe holy and charitable ſouls were affectionate to flocks, as well as Paſtors, and thoſe that were abſent, as well as them that were preſent. In fine, the Apoſtles vouchſafing to be as their Secretary on ſuch an occaſion, ſhews us, that he approves theſe offices of civility, that is, ſalutations of ſuch as are preſent, and by Letter, of ſuch as are abſent. In truth, a Chriſtian, whoſe Charity, and unfeigned cordial love of men, is the principal vertue, and as it were the ſoul, and one of the prime principles of his life, ought to acquit himſelf ſedulouſly in all due offices of humanity; and if there be, in the deportments of other men, any thing humane, and praiſe-worthy, he ſhould practice it, and ſanctifie it to his LORDS uſe.
As for theſe three perſons in particular, the Apoſtle gives each of them his Elogium. The firſt is Ariſtarchus, a native of Theſſalonica in Macedonia, Act. 19.20. & 27.19, 20, 27.a perſon noted in the Hiſtory of the Acts, where you ſee him all along inſeparably faſtened to S. Paul; a companion in his travels and in his tryals, running the danger of his life with him, in the ſedition at Epheſus: at his departure thence, following him into Greece, into Macedonia, into Aſia, and Judea; and at laſt, embarking with him, when he was carried Priſoner to Rome. For this cauſe the holy Apoſtle, in acknowledgment of ſo admirable a zeal, makes him a ſharer with him in his Crown, terming him a Captive, or Priſoner with him: inaſmuch as though thoſe unjuſt Judges had not condemned him, yet he took as great a part in the Captivity of St. Paul, as if ſentence had been given againſt his own perſon.
The ſecond is Mark, whom he ſignalizeth by the honour he had to be Barnabas his couſin german, one of the moſt excellent Diſciples of our LORD, and that laboured in his work with greateſt zeal and fervour, as you ſee in the Hiſtory of the Acts, and ſome of the Ancients have even attributed to him the divine Epiſtle to the Hebrews. The glory of this holy man being very great in all the Church of GOD, the Apoſtle conceiv'd it a ſufficient recommendation of Mark, to ſay he was his Siſters Son. He addeth only, concerning whom you have received order. I am much of their mind, who underſtand theſe words, of ſome letter that Barnabas had wrote them in recommendation of him. And thereunto the Apoſtle adjoyns his own counſel to them, Acts 15.39.ſaying, if he come unto you, receive him. Some conceive that he thus writes, becauſe of that ill underſtanding that ſometime hapned between him and Barnabas on the occaſion of Mark; to ſhew now, that there was no relique of it in his heart. However that be, 'tis certain, as we read in the Acts, that Mark bewray'd a little weakneſs at the beginning, Acts 13.13.quitting Paul and Barnabas in Pamphilia without any reaſon, amid their conqueſts. But afterward, the Grace of GOD ſo mightily ſtrengthened him: and ſo eminently employed him in converting of Nations, that beſide the memory of it, which remains in all the monuments of antiquity; he hath alſo drawn from the pen of St. Paul, two or three very honourable teſtimonies; this here for one, Phil. 24.and another like it, in the Epiſtle to Philemon, where he mentions him among his fellow-workers; and the moſt advantageous of all in the ſecond to Timothy; 2 Tim. 4.11.Take Mark (ſaith he) and bring him with thee, for he is profitable to me for the Miniſtry.
The third of thoſe, whom the Apoſtle mentions here, is Jeſus, called Juſtus. 'Tis probable, that his true name was Jeſus, and that Juſtus was but the name which the Latines and Greeks gave him, calling him Juſtus inſtead of Jeſus; it being uſual with them to alter foreign names in that manner, when they pronounc'd them in their own dialects. We have, of this ſervant of GOD, no other memorial at all. For though ſome conceive that it's the ſame Juſtus, of whom ſpeech is in the 18th. Chap. of the Acts, unto whoſe houſe St. Paul retir'd at Corinth, when he ſaw the Jews reſiſt his preaching; yet this ſeems not poſſible, becauſe this man was by extraction a Gentile, and uncircumciſed, though he had ſome knowledge, and fear of GOD, as appears by St. Luke's terming him a religious man, or one that worſhipped GOD; a character he ordinarily gives to perſons of this condition; as to Cornelius the Centurion, and divers others; whereas that Juſtus, who is in queſtion here, was indeed a Jew, and circumciſed, as St. Paul ſheweth, adding immediately, of him, and the two other afore-named, who are of the circumciſion; and he praiſeth them all three in commune, ſaying, that they alone, (to wit, of their Nation,) were his fellow-workers unto the kingdom of GOD, and proteſteth, that they were a conſolation to him. A great and an illuſtrious teſtimonial given them; that they laboured with him in preaching the Goſpel, for the advancement of the kingdom of GOD, that is to ſay, for the edifying of the Church, which the Scripture ordinarily calls the kingdom of Heaven, and in the ſame ſenſe, the kingdom of GOD. Now this is that that the Apoſtle ſays of theſe three ſervants of the LORD.
It remains for a concluſion, that we intimate unto you briefly, what edification you ought to draw from thoſe particulars which we have noted in the Apoſtles preſent Text. And firſt, by the pain the Col…ſſians were in for St. Paul, and by the care St. Paul takes for their conſolation, you may ſee the ardent and cordial affection which the flocks, and Miniſters of CHRIST ſhould have for one another. Make your profit of it, ye the LORD's ſheep, and tenderly compaſſionate the labours, and the ſufferings of your Paſtors. Ye Paſtors do likewiſe, and prefer before all intereſts of your own, the edification, and conſolation of thoſe ſheep whom the great Shepheard hath redeemed with his blood. Then again, the love which theſe five faithful men here mentioned did bear unto St. Paul, they keeping ever neer him, and cheerfully and conſtantly obeying his orders, ſhews us, with what fervour we ſhould ſerve ſuch as ſuffer for the Goſpel: and with what zeal we ſhould inſeparably adhere to the Apoſtles of JESUS CHRIST, the Teachers, and Founders of the Church. For though their perſons be no longer here below, yet their doctrine is, and will remain here to the end; and in this reſpect they are ſtill in their ſacred writings, ſitting as it were on twelve thrones, thence judging all the Iſrael of GOD.
Moreover, the Apoſtle's praiſing all the perſons, he here ſpeaks of, ſo liberally as he doth, may inform us with what candor we ſhould acknowledge the graces, which GOD hath imparted to our brethren; diffuſing the ſweet ſavour of their good name through the Church, and honouring their zeal, and their fidelity with our teſtimonials, to their comfort, and the edification of their neighbours. Far from us be envy, and malignity, and pride, paſſions of a baſe alloy, and unworthy of a truly noble Chriſtian diſpoſition. Let not the graces and dignity of Paul induce him to deſpiſe Oneſimus; I mean, let not the advantages of ſuch as are greateſt, cauſe them to diſdain the leaſt.
But conſider we particularly the examples of each of thoſe five faithful men, and imitate them. For it's to this end that the holy Apoſtle hath propoſed them, and thought meet to conſecrate the memory of them in his divine and immortal Epiſtles: not that he might oblige us to dedicate feſtivals to them, or render them religious worſhip, or invocate them as our Mediators; away with ſuch a thought; (for all this appertaineth to GOD only.) The true honour we owe them, is to ſerve GOD after their example; and conform our lives to theirs, and draw the pourtraict of their high and holy vertues, on our diſpoſitions and our actions. Imitate we the fidelity of Tychicus; the repentance and faith of Oneſimus; the courage and the patience of Ariſtarchus; the laboriouſneſs of Marcus, and of Juſtus in the matters of the Kingdom of GOD. Let not meanneſs of birth, or of condition; let not the greatneſs of ſins diſcourage any. JESUS CHRIST rejecteth neither the poor, nor the peccant that come to him with faith; witneſs Oneſimus, who though a bondman, and fugitive, yet ſo effaced all this ignominy, that he hath praiſe from the mouth of the Apoſtle, and his name engraven here in the temple of GOD, among the names of the moſt illuſtrious Servants of His. If you have followed the LORD conſtantly and evenly, as Tychicus and Ariſtarchus did, thank Him for the grace He hath ſhewed you, and go on from good to better. If it hath befaln you, as it did Mark, to ſlacken ſometime in the work of your heavenly calling, reſume likewiſe, as he did, your former vigour, and reduce your ſelves to that paſs, as it may be ſaid of you, that you are uſeful for the LORD's ſervice.
In general, Beloved Brethren, let us all be as theſe holy and happy perſons were, fellow-workers with the great Apoſtle unto the Kingdom of GOD; burning with him in an holy zeal to glorifie JESUS CHRIST; living with him in all pureneſs and ſanctity; employing with him, our tongues, our hands, and our pens, for the converting of men, and edifying of the Church; and finally, couragiouſly ſuffering with him, when the LORD calleth us thereto. It's this way, Chriſtians, that we ſhall get to that heavenly Kingdom, in which St. Paul is lodg'd after his combats, and there receive with him from the merciful hand of our Father the glorious crown of immortality, which He on His great day, will give to us, and to all thoſe that ſhall have lov'd the appearing of His Son; unto Whom, with Him, and the Holy Spirit, the only true GOD bleſſed for ever, be honour, praiſe, and glory to ages of ages. Amen.