THe Saints and faithfull bre­thren which were at Colosse a city of Greece, conver­ted to the faith of Jesus Christ, by the faithfull ministry of Epaphras, give occasion to our Apostle to rejoyce, be holding their order and stedfast­nesle of faith in Christ upon the heare-say and report that came to him, Col. 2.5. and therefore made them a choice part of his Apostolicall charge, whereby to animate, Col. 2.1. and confirme them in the faith received: And however he had not seen them in the flesh yet his spirit and heart went with them; and this Epistle is sent unto them by Tychicus a faithfull Mini­ster, Col. 4.7, 8, 9. [Page 2]and Onesimus a beloved brother; to the end that the state of the Apostle might bee made knowne unto them, and likewise their state made known unto him: Thereby to com­fort their hearts, and to establish them in the truth; herein compendiously setting before them a platforme both for life and doctrine; that so every Saint and faithful brother might know what belonged to his severall vocation. And towards the end of his Epistle by way of consolation remembreth the salutation of others of the holy brotherhood and fel­lowship as well as of himselfe; as namely of Marcus, Aristarcus, Justus, Epaphras, &c. So that Epaphras here mentioned is one of the beloved brethren, and fellow servants, whose salutations to the Church that was at Colosse, to the Saints and brethren there, the Apostle remembreth in this Epistle; as in the text, Epaphras who is one of, &c.

In my judgement the Apostle is more zealous and affectionate in the salutations re­membred from Epaphras, then from any other of the brethren: Because in the re­membrance of the salutations of Epaphras, he so highly commendeth Epaphras for his love, especially toward the Colossians. This is observed by the severall commendations of others here mentioned compared with the commendations which are given of Epa­phras, Aristarcus, Marcus, Jesus, which was [Page 3]called Justus, they were his fellow-workers unto the Kingdome of God; Luke a beloved Physician, these are commended in briese; but Epaphras hath a large commendation; two whole verses are spent to this purpose (e­nough to make a short epistle;) in the com­mendation of Epaphras, which the observa­tions here following shall more plainely de­monstrate, to the end that the worth of E­paphras for imitation may be had in ever last­ing remembrance. Wherefore observe (I beseech you) first, who is here commended; Epaphras: and in him the matter of his com­mendation; that is why, and wherefore he is commended. Secondly, by whom hee is commended, and in him the manner of his commendation: I beare him record.

The person commended is called Epaphras, Nomen quasi not amen. etym. I suppose it to be his name taken in baptisme at his conversion from Paganisme to Chri­stianity, Colosse a town of Phry­gia. Alst. [...] 2 Tim. 1.6. Tit. 3.1. 1 Pet. 1.12, 13 Col. 1.7. which might be done at Hierusalem (where Peter baptized Phrygians and others) not without significancy, especially in that he was after his conversion deputed to a mi­nisteriall calling: which calling requires that men be put in minde and remembrance of their duties by the ministry which was the practice of the Apostle toward Timothy and Titus. And of Saint Peter to the dispersed Brethren. And Epaphras, properly signifieth an admonitor, or one that putteth in remem­brance, [Page 4]and in this point he was for them a faithfull Minister of Christ, well brook­ing his name by his office: a fit name for a servant of Jesus Christ; so that it was com­fortable to the Colossians to heare of Epa­phras, and to have his name mentioned in the Epistle, whereby they received a testimony of his love toward them, requiting that te­stimony of their love in the Spirit, which was declared by Epaphras unto the Apostle. Epaphras in those dayes was glorious among the Saints on earth, Col. 1.8. but now is he glori­ous among the Saints in Heaven. And so in remembrance of the man wee come to the matter of his commendation; which is grounded on three severall foundations, as they lye in order of the Text. First, upon his love to his countrey, who is one of you, and for you. Secondly, upon his calling and office, a servant of Christ: Thirdly, upon his labour and exercise of prayer, not with­out respect to his calling, and love to his countrey; alwayes labouring for your fer­vently in prayers, &c.

In which holy exercise of his there of­fer themselves to be considered the subject matter of his prayer, and the severall cir­cumstances thereof: The subject matter of his prayer is, that they may stand perfect and compleat in all the will of God: The severall circumstances are these: First, the [Page 5]painefulnesse of his exercise in prayer, ex­pressed by labour and striving; yea; and that fervently: It was not faint and easie, cold and perfunctory, but hot and fervent with labour and strivings, for surely to la­bour fervently in prayer is a painefull and hot exercise; this is amplifyed by his zeale, for hee had a great zeale for them. Second­ly, the continuance of his exercise in pray­er: Alwayes, that is, constantly and conti­nually, not intending every minute of every day, but exercise of prayer every day: As it was called a continuall burnt-offering which was offered but morning and even­ing every day, Numb. 28.4. compared with verse 6. So they may be said to pray alwayes and continually, which morning and evening doe offer the spirituall sacrifice of prayer. Thirdly, the extense of his laborious prayers, which are made not onely for the Colossians, but also for them of Daodicea and Hierapo­lis, other congregations where Epaphras had bestowed his labours to plant the grace of God in truth. Thus much concerning the grounds of his commendation in generall. Now with your leave (and liking as I hope) I shall a little more discourse upon those grounds of the Apostles commendation of Epaphras in their order; whereof the first is the ground of his just commendation taken frō his love to his country, who is one of you, [Page 6]labouring for you and hath a zeale for you, saith the Apostle.

Epaphras was a Colossian, their owne coun­tryman and townseman, their countryman either by birth, or by education, or by ha­bitation, in which severall senses one may be said to bee a countryman or townsman, Natus in Beth­lehem, educatus in Nazareth, incola in Ca­pernaum. The­ophilact. as Christ was a Bethlemite, a Nazarite, and a Capernaite: Lyra saith perhaps he was a Gen­tile by Nation, and made Pauls Disciple; Without perhaps Dionisius Carthusianus saith, he was natione Colossensis, Forte crat Gent. lis natio­ne & de par­tibus Colossen­sium. Lyrain locum. Dionysius Cart. in lbcum. a countreyman of that place; this agreeth with the text, for he was one of them, Marcus, Aristarcus; and Je­sus called Justus, they were Jewes, of the cir­cumcision, vers. 11. but Epaphras was their owne countryman, and by that tye had a nee­rer relation unto them, which causeth him more fully to expresse his love and affection toward them. It was their glory that such a flower grew in their garden, as Theophilact noteth upon the place, much more for their consolation and comfort that they had such a faithfull Minister, and such a beloved bro­ther.

He is unnaturall that hath no better affecti­on to his native soyle then to a forraine country; Psal. 137. By the rivers of Babylon we sate downe and wept when we remembred thee O [Page 7]Sion: Hierusalem could not be forgotten, rather the right hand should forget her cun­ning, and the tongue cleave to the roofe of the mouth; whom nature hath joyned toge­ther, they cannot easily be put asunder. This made Mordecai and Hester to intercede for their Countrymen at Ahasuerus Court. Hester 4. As it was sayd of the couragious souldiers in Hectors army, ‘Enreliqui cives vestra virtute teguntur:’ So it may be said of good men well affected to their Country, that the endeavour and care of one man doth many times deliver a whole city from disolation. Were the ar­med Spartans by Agesilaus accounted Moenia urbis, wals of the city? Certainely good men are Propugnacula acclesiae, the defence of the Church; like the Towen of David builded for an armory, whereon hang a thousand Bucklers, all shields of mighty men. Can. 4.4. Sodome had beene delivered had there beene but a few righteous men in that place to have in­terceded for the rest, for good men borne and abiding in a towne or countrey, are ter­med Auxiliatores ab ipsa natura suppeditati, Plutarch. helps ordained by nature for that purpose; Therefore what some one may prize too much (as Lots Wife did her delightfull So­dome) one cannot choose but look back upon, to wit, his owne country; the sympathy of native affection is not easily wiped off, as [Page 8]it appeareth by Moses, into whose heart it came to visit his brethren the Children of Israell, As 7.23. after 40. yeares spent in Pharaohs Court.

Such was the love of Epaphras to the Colossi­ans the first ground of his commendation.

The second ground of his worthy com­mendations is, that he was a servant of Christ, and so generally is every beleeving Christian, bought and redeemed from the bondage of sinne and Satan to serve and obey God in righteousnesse and true holinesse; Rom. 6.18. For such as are made free from sinne doe become the servants of God, and therefore being delive­red from our enemies wee must serve him without feare in righteousnesse and holinesse all the dayes of our life, and hereby such as love the Lord Iesus in sincerity, are called and accounted (as our Saviour Christ was) his righteous servants, Esay 53.11. or rather by this ser­vice they have obtained a greater honour then to be called servants, Rem 12.1. for we are no more his servants but his sonnes, Gal. 4.7. Because we doe and performe that reasonable service which belongeth rather unto sons, then ser­vants. Such servants were Abraham, Isaac and Jacob; Job, Noah and Daniel, and such are all those that desire to glorifie God by doing [Page 9]his will with fervency of spirit serving the Lord. Rom. 12.11. These are they which are numbred of the Tribes of Isreal, Revel. 7. one hundred forty and four thousands, and of all nations and kindreds and people and tongues, a great multitude, which no man could number, and are called the servants of our God, who are said to bee sealed in their foreheads, in that they doe openly professe Christ, and embrace the truth, and make profession thereof with courage and constancy; making an open shew of their faith, Revel. 14.1. because the Name of the Lamb of God is written in their foreheads in this number. Epaphras was a servant of Christ in the gene­rall acception, and we which truely beleeve & professe Christ with him, are fellow-servants. Now there is also a servant of God or of Christ, specially taken for one, that is a servant by an especiall calling or function, wherein he is to doe God and Christ an especiall service: such are they that serve faithfully in their mi­nistery, being thereunto called, Acts 13.2. as Barnabas and Saul, and that is chiefly to shew unto men the way of salvation; so testifiyed by the Damo­sell, Acts 16.17. Such servants were Paul and Timothy, and Iames, and Peter, and Iude: so sty­ling themselves in the proemes of their seve­rall Epistles. And the office of these servants was principally (like Peter and Iohn) with boldnesse to speake the Word of God; Acts 4.13. God [Page 10]may justly chalenge service from all his crea­tures, because he hath formed them, from all good Christians, because he hath redeemed them, but from his Ministers principally, be­cause he hath called them to be the chiefest of servants in their holy function; he said to Iacob, Esai. 44.21. 1 Cor. 6. ult. thou art my servant, for I have formed thee; to the Israel of God, thou art my servant, for I have redeemed thee; to the faithfull Minister, thou art my servant, for I have called thee, or appointed thee to be a chosen vessell to beare my Name before Gentiles and Kings, Act. 19.15. and the Children of Israel. Mat. 20.1. These are shadowed by the hired servants which labour in his Vine­yard. In all these respects was Epaphras a ser­vant of Christ, but especially in his ministry; his labours for the Colossians doe manifest his faithfullservice, Col. 1.7. for he was a faithfull Mini­ster of Christ for them. First, in that they had learned of him to know the grace of God in truth, having done his office faithfully in prea­ching the Gospell; 1 Cor. 14.3. a right Evangelicall Pro­phet, speaking unto them to edifying, to ex­hortation and comfort, and labouring for them by earnest and fervent prayes, In Text. which are the maine duties of a faithfull Pastor in relation to his flocke. When Epaphras was at Colosse, he was chiefly busied about Gods errand, de­livering his mandates to the people. Now that, he is at Rome he is busied about the Colossians [Page 11]errand, to deliver petitions for them unto God. And this he doth with such earnestnesse, that (like Iacob) he is wrestling with the Angell, Gen. 32.26. he will not be answered untill he receive a bles­sing. Orandi arte capi Deus se patitur, Maldon. in Jo. God is pleased so to be overcome, and no way else; for by this sacred force the violent take the Kingdome of God, and if importunity pre­vaile with the unrighteous, Luke 18.5. much more the righteous Iudge.

The third ground of his deserved commen­dation is taken from the worke he undertooke and performed on the behalfe of his Country­men the Colossians, his holy exercise of pray­er; wherein to commend the worke I observed severall circumstances, and the subject matter of the same: the circumstances are already handled, though briefly, and therein I referre you to that which hath beene formerly deli­vered. The subject matter is now the thing which I intend to treat of, wherein is compre­hended all necessaries to make perfect and compleat Christians. Hee prayeth for them that they may stand perfect and compleat in all the will of God; that is, (as I doe under­stand it) that they may be perfect and com­pleat in obedience to all the will of God. Obe­dience makes the soule of man Gods faith­full servant; nay it makes the soule the wife of its Saviour. It is divinely spoken of a morall [Page 12]man, Eschyl. that said, Obedientia est foelicitatis mater, & servator is Iovis uxor: That is, obedience is them other of happinesse, and the wife of the saving God. Gen. 22.28. Abraham had the promise, Quia obedisti voci mea, because thou hast obeyed my voyce; and for this grace hee had the honour to be called the Father of the Righteous: but our Saviour Christ did more by obedience for man, because by his obedience wee are made righteous; Rom. 5.19. and of him it is said that hee was factus obediens, as ordained of the Father for that purpose, and for this purpose also, that wee in him, and by him should learne obedi­ence to all the will of God; and this was the Summum bonum, the desired happinesse which Epaphras prayeth for to betide the Colossians, that they might stand perfect and compleat in obedience to all the will of God. Hee will have them to be perfect and compleat; that is, to lacke nothing, to be absolute and entire to be all full, without the least defect, to have all excellency, even in the superlative degree, so that there should bee no want nor possibili­ty of adding any thing; he prayeth for their Christian perfection, that they might be per­fect, Mat. 5. ult. as our Father which is in heaven is per­fect: whereunto Christ exhorteth, and where­unto Christ propounded a paterne to all be­leevers to be obedient to the will of God in all things; Mat. 26.39. God is most absolutely perfect in [Page 13]his Essence, in his Attributes, in his Workes. Of this perfection in God, Christian perfecti­on commeth short, it is not so much as a point to that line, or as a drop to that Ocean; never­thelesse it is accepted of God, and accounted a perfection: First, by comparing it to the con­ditions of the men in this world; and next, by their imitation and resemblance which they have of God and his Sonne Christ in the workes of holinesse; for such as labour for Christian perfection, they bewaile their own imperfections, and strive by holy desires and endeavours for a heavenly perfection, they exercise themselves in holy duties, are conver­sant with God in the inward man, and are hea­venly minded, they are patient in adversity, forgiving injuries, praying for persecutors, and are ready upon occasion to helpe their greatest adversaries: they practise the rules of charity toward all men, exercising good workes, and carefully walking in their severall callings. After this manner, and in this mea­sure a Christian perfection may be had, 2 Cor. 12.9. by the helpe and assistance of that grace which is sufficient for us. We have it in this life but in part, but when that which is perfect (indeed) is come, 1 Cor. 13.10. then that which is in part shall be done away. And we must have patience to awaite untill we arrive to that harbour, where the spirits of just men are made perfect, Heb. 12. to bee [Page 14]perfect indeed. Wherefore it becommeth every good Christian to labour for such a per­fection as may be had in this life, thereby to fit himselfe for reall and absolute perfection in the life to come. Est aliquid prodire tenus. It is availeable to doe our endeavours: one may be as Neah was, Gen. 6.9. a perfect man in his generation; & the mandate to Abraham is to all the children of Abraham, Gen. 17.1. Walke before me and be thou perfect: for not onely the man of God in his holyfun­ction, but also the servant of God in his holy conversation must bee perfect to every good work. 2 Tim. 3.16. And for that the chiefest grace and ver­tue of this life consisteth in love; the Apostle calleth love vinculum perfectionis, the bond of perfection. Colos. 3.14. And wise Solomon in the Canticles speaking mystically of the graces proper to the Church of Christ, saith, vna est columba mea, Cant. 6.8. perfecta mea, Which our translati­on rendreth, my Dove, mine undefiled is one, uniting love and perfection in every good Christian.

This perfection is first in the heart, there rooted, & thence spreadeth unto the tongue & the hands. It is first in the minde and the affe­ction, and thence proceedeth into words and workes by a sanctified operation, for such a perfection is required. First, wee must serve God with a perfect heart, as the good King Ezechiah did, 2 King. 20.3. and as David commanded [Page 15]his sonne Solomon to doe. 1 Chion. 28 9. And then with our tongues, it any man offend not in word, the same is a perfect man. And for our hands, James 3 2. they are to be made perfect unto every good work. Phil. 3.14, 15. By this meanes pressing hard toward the mark for the price of the high calling of God in Christ Iesus. Let us therefore as many as bee perfect, and would be really perfect, bee thus minded. For this perfection and fulnesse la­boured Epaphras on the behalfe of his Coun­treymen the Colossions, in his prayers, and farther limits this perfection and fulnesse with the will of God. For his labour for them in prayers is, that they may stand perfect and compleat in all the will of God: where his will is to be understood, not for his Essentiall Attribute, which is the councell of his will, Voluntas. Volitio. Volitum. Ephes. 1.11. for that is hidden from us; nor for his will bringing to passe what he hath de­creed, for so his judgements are unsearchable, and his wayes past finding out, Rom. 11.33. And who hath refisted his will: Rom. 9.19. but for the object of his will, which is revealed and made manifest by the word taught and preacht. This is the will of God required to be done of us, in which will we must shew our obedience. Psal. 40.7, 8. In the volume of the booke (saith David) it is written that I delight to doe thy will, O my God! which is Prophetically spoken of Christ, Al­legorically of every good Christian, whose [Page 16]duty it is to be a follower of Iesus Christ. 2 Cor. 11.1. For it is just and requisite for such as know the will of God, should approve the things that are more excellent, as instructed out of the volume of his booke. Rom. 2.18. Luke 6.46. Mat. 7.21. Why should we call him Lord and Master, if we doe not the things that hee saith: It is not every one that saith, Lord, Lord, shall enter into the Kingdome of heaven, but he that doth the will of my Father which is in heaven, saith our Saviour Christ. It is re­quired that we be transformed by the renew­ing of our mindes, that we may prove, and by our obedience approve, Rom. 12.2. what is that good and acceptable, and perfect will of God. It must must be unto us as it was unto Christ, meat to doe the will of God, and to finish his worke, Ioh. 4.34.

Mens thoughts ought especially to pitch on three things concerning the will of God: First, what he will doe with us. Secondly, what hee will doe for us: And thirdly, what hee will have us to doe. If we doe what hee will have us to doe, then will he make us vessels of mer­cie: this will he doe with us, and he will blesse us here and hereafter, this hee will doe for us. The summe of our obedience to the will of God in doing what he will have us to doe, is, First, Acts 17.10. John 3.16. 1 Thess 4.3. to repent seriously: Secondly, to believe in Christ constantly: Thirdly, to lead a holy life continually. It is the will of God that wee [Page 17]recover our selves out of the snares of the Di­vell, 2 Tim. 2.26. and turne from sinne unto God, and so make our selves new creatures, that wee may believe in Iesus Christ, by faith appprehend­ing him to bee our Priest to offer sacrifice for us; our Prophet to teach, and our King to rule and governe us; and that we become holy, as he is holy, eschewing evill and doing good, 1 Pet. 1.16. separating our selves from wickednesse, and wicked company, dedicating our selves and labours to God and godlinesse, walking cir­cumspectly, ever learning and practising piety, devotion, and heavenly mindednesse, clean­sing our selves from all filthinesse of the flesh and spirit, and perfecting holinesse in the feare of God; 2 Cor. 7.1. forsaking our owne weake and cor­rupt wills, and applying our selves wholly to the will of God, which calleth us to repen­tance, and newnesse of life. For if God bee our Father, what Christ applied to the Scribes and Pharisees to another purpose, is most true of us, The workes of your Father yee will doe. To doe his workes, and obey his will, John [...].44. confirmeth the spirituall kindred (farre more noble and excellent then the carnall) betwixt Christ and us: for whosoever shall doe the will of his father which is in heaven, Mat. 12, [...]0. he is his brother, and fister, and mother: Luke [...].21. and his mo­ther and brethren are those which heare the word of God, and doe it. Where the word [Page 18]of God, and the will of God are one, and of one signification, that no man might bee to seeke where to learne, or how to know the will of God. Wilson. There need no rules of Philo­sophy, no decrees of Popes, no traditions of the Church, for the salvation of mens soules, or the ordering of mens lives; 2 Tim. 3.16.17. the Scripture alone (which is a most absolute witnesse of Gods will) is sufficient to make the man of God perfect. There is the rule and Canon of obedience to the will of God; because all do­ctrines necessary thereunto, are in the Scrip­tures fully declared and expressed. For when Moses had told the people the words of the Lord, and had taken the Booke of the Cove­nant, and read it in the audience of the people, they said: All that the Lord hath said, we will doe, and be obedient, Exod. 24.7. And our A­postle thanketh God for the Romans, that they had obeyed from the heart that forme of do­ctrine which was delivered them, Rom. 6.17. For to obey is better then sacrifice; 1 Sam. 15.22. because he that sacrificeth, doth but slay a beast, but he that obeyeth, doth slay himselfe in his owne corrupt will and naturally depraved affections. Now then Epaphras in the subject matter of his prayers for the Colossians, doth include the sum of all perfection necessary to Christi­ans in this life, in that he praieth, that they may stand perfect and compleat in all the will of [Page 19]God. And here the Apostle doth not onely pray, that they may be perfect and complear, &c. but also that they may stand perfect, &c. where the Metaphor in the phrase of standing, is not to be omitted; because to stand in a mat­ter, is to be constantly setled in the same, sig­nifying to abide and continue in it, and not to be drawne away from that station and posture by any assault or temptation: as the Romans are said to stand in grace, Rom. 5.2. And as the Galatians were advised to stand fast in their Christian liberty, Gal. 5.1. And the Ephe­sians are exhorted to take unto them the whole armour of God, that they may bee able to withstand in the evill day; and having done all, to stand, Ephes. 6.13. For as the counsell of the Lord is said to be sure and immutable; Heb. 6.17. so the Prophet David saith, It standeth for ever. Psalm. 33.11. Epaphras prayeth not only for an habendum, but a tenendum to, that so the grace of obedience to all the will of God, may be theirs to have and to hold. And no marvell that Epaphras had such a zeale for them; because there was a possibility that they might be spoyled through Philosophy and vain deceit, Col. 2.8. after the traditi­ons of men, after the rudiments of the world, and not after Christ, which might bee feared; and therefore out of the earnestnesse of his zeale for them, he laboureth instantly with our Apostle to write this Epistle, and send faith­full [Page 20]messengers with the same, as Tichious and Onesimus, that as they had received Christ by the ministery of Epaphras, so they might walke in him by the counsell and consolation of the Apostle. Anxiè sollici­tus. Pel. in loc. To this purpose his zeale is shewen for the Colossians, in that hee was very earnest and carefull for them, that they might conti­nue in the doctrine by him taught and prea­ched; whereby the foundations of Christia­nity layd, might not be thrown down or over­turned. As there is a zeale of God for men expressed by the zeale of the Lord of Hoasts for the remnant of Iudah, and those that re­maine of Ierusalem, 2 King. 19.30.31. So there is a zeale of men for God, which was the zeale of Elias, being zealous for the Lord of Hoasts; because the children of Israel had for­saken his covenant, broken downe his Altars, and killed the Prophets, 1 King. 19.10. And there is againe a zeale of men for men: this was the zeale of Epaphras for the Colossians. The zeale of God for men is the abundant and earnest, love of God for the good of his Church and his people. The zeale of men for God is the fervent and zealous love of men to­ward God for the advancement of his glory. The zeale of men for men is the hot and ear­nest affection that the Church and people of God have to doe good one to another. Zeale being still taken in the better part for true war­rantable [Page 21]and religious zeale: for this zeale of men to men setteth forth the fruits of it selfe in mercy and compassion, Gal. 6.10. in the desires of doing good to all men, especially to them of the houshold of faith; in the hatred of prophane­nesse, and the furthering of Gods true worship and service, in wrastling against the corrupti­ons of the world, ever hotly pursuing that grace of God which teacheth us to live godly, Tit, 2.12. & righteously, & soberly in this present world. The zeale of men for men, is positive; of men for God, is comparative: but that of God for men, is superlative. This we may admire, the o­ther two we must practise. To be zealous as E­paphras was; and withall, that our zeale be ex­tensive, not unto one person, or one place one­ly, but unto many persons, and many places, even unto all the world, and all persons in the world. For looke how farre the commission from God extendeth to goe and teach; Mat. 28.19. 1 Tim. 2.4. so farre it commandeth to extend the rayes of our love and affection; even to such as are of Colosse, Laodicea and Hierapolis, the Cities and places which had no long existence. For in Nero's time, Strab. lib. 10. (as Historians write) they all perished with an earth-quake. From such desolation the Lord deliver us. Neverthelesse, the love of Epaphras toward them is here highly com­mended; and where-ever this Epistle shall be read, what this Epaphras hath done for the Co­lossians, [Page 22]shall be told for a memoriall of him. And so much for the person in my text com­mended, and the grounds of his commendati­on: It remaineth that I say somewhat of the person that commended him.

The person that commended him (as I have said before) was the Apostle Saint Paul, and the manner was by bearing record or giving testimony, of both which bri [...]fly and toge­ther. For the person commending, as he was not a Citizen of a meane City, Acts 21.39. so he was not a man of a meane quality, for he was a chosen vessell unto the Lord, Acts 9 15. to beare his name be­fore Gentiles, and Kings, and the children of Israel; and by the Apostles, Peter, Iames, and Iohn, he was appointed (I may say consecrated) the Apostle or Bishop of the Gentiles; he ma­keth no question but his testimony would bee accepted of the Churches as it was at Rome, Rom. 10.2. where he witnessed by his Epistle the zeale of Israel, 2 Cor. 8.3. at Corinth, where he witnessed the con­tribution and liberality of the Macedonians, at Galatia, Gal 4.15. where hee witnessed the aboun­dance of their love toward him; and here at Colosse where he witnesseth the zeale of Epa­phras toward the Colossians. It was the happi­nesse of Epaphras to be limned by such a Pain­ter. Tul. de or at. Tully the Oratour esteemed it sufficient that wise Cato approved him, though others condemned him. And Pauls testimony of Epa­phras [Page 23]was as much (if not more) as if all the other Apostles had borne record of his just commendations; 1 Cor. 7.40. for the Apostles judgement as in other matters, so also in this, was guided by the Spirit of God. Undoubtedly Epaphras had never obtained these commendations from Saint Paul unlesse hee had duly deserved them, and the causall particle doth enforce it, for I beare him record. Wherefore to be com­mended by him, was the greatest honour the times could afford, and that was justly due unto Epaphras. Prosp. de sym. Paul was another Simmachus mirabili eloquio & sapientia praeditus, wise and learned, vir totus exsapientia & virtutibus fa­ctus, Boetius de eod. full of grace and goodnesse, which Sym­machus said of himselfe, mei moris est bene cog­nitis approbatisque, ferre suffragium, nec personas hominumsed vitae merita cogitare. My manner is to approve such as are well knowne, and well deserving, not respect mens persons, but to weigh and consider the merit of their cau­ses. There were but few to give such testimo­ny of Epaphras, and therefore for the future glory of Epaphras, the Apostle doth beare re­cord, to make an everlasting record of Epa­phras his well deserving. What was requisite to a sure testimony is found in the person of Saint Paul. First, eminency in authority. Se­condly, approbation of fidelity. Thirdly, ex­emplary integrity. All these were in him, for [Page 24]he was conspicuous and eminent in place and authority; one of an approved fidelity, and his life and conversation full of exemplary integrity; 2 Cor. 12.11. for authority he was not one whit behinde the chiefest Apostles; 1 Tim. 1.12. for fidelity, he was accounted faithfull, and so put into the ministery: For integrity, his conversion al­tered his conversation, his life made good his doctrine, Gal. 2, 20. for Christ lived in him. The integrity of his conversation was approved by the viper that fell from his hand, from the courteous entertainement that hee received from Iulius, Acts 27. & 28. whose defence and patronage saved him when the mu inous Souldiers would have killed him, and from Publius and the Barbarians that thought him to be a God. But above all, how did the Disciples at Caesarea witnesse and ap­prove the integrity of his life, when they not onely wept, Acts 21.13. but did even breake their hearts to forgoe him; so that it might be truely said of this Apostle (in whom Christ lived) as it was said of Christ himselfe by the Centurion, certainely this was a righteous man. Lake 23.42. This was the applause and commendation which good men and wise men did ever strive for. Laudari a laudato, Cice. 4. Tusc. qu. to be well spoken of by them that were well spoken of: the approbation of one Paul was better then the praises of ten thou­sand parasites. This approbation had Epaphras from Paul; the Minister of the Colossians [Page 25]from the Bishop of the Gentiles; and it were to be wished, that every Pastor set over the Congregations in the Church of England, had the like approbation from his Diocesan.

In the application of the Text give me leave to commend unto you an Epaphras now living, whom we of this place have round zealous for us, and of whom I now beare record; Let us examine how and in what measure hee may be paralleld to the Epaphras of St. Paul.

As Epaphras had a relation unto the Colossi­ans, so this man to us. Epaphras saluteth them by Pauls Epistle; this man by his severall Epi­stles unto me for you, saluteth you. Epaphras was their Countrey-man, so this is ours. Epa­phras was a servant of Christ, so is ours too; First, in the common and generall service of Christianity: Secondly, in the service of the Ministery in particular, though not by a speci­all service and calling, to teach and preach the Gospel of Christ in his own person; yet alique mode; for that he procureth Sermons to be prea­ched at his cost and expense; and this way doth exercise a ministeriall function, though not for­mally, yet efficiently, for the glory of God, and the good of this congregation. Epaphras pray­ed for them; this man is not behinde in the like holy exercise for us. Wherefore I desire your patience to heare some passages, word for word as they are delivered in his salutations by [Page 26]severall Epistles; In one Epistle it is thus: I aim at those of my countrey by neerest relation, & them of the Parish and Towne wherein, I was born. And again, I cannot do lesse then remem­ber the place of my birth, and the poore that be in that towne; and I desire that my gift (viz. his benevolence and contribution) may stir up some to the like actions whilst they live, and not defer it till their death. And againe, I most humbly pray you (writing to me your Mini­ster) to give unto your Parishioners foure Ser­mons in this yeare, and I pray God heartily, that they may worke upon the hearers effectu­ally, as they are by me intended for their good. And againe, I cease not to pray to God for the increase of your talent, and that your ministery may distill upon the hearts of your hearers, to gaine some, and to direct, establish and com­fort others to Gods glory, and your everla­sting peace and happinesse. And againe, my prayer to God for you and yours, is, that hee will abundantly according to the riches of his grace, make your labours most profitable and glorious in your charge, and the high calling that God hath called you unto. And againe, I pray heartily unto God that I may bee what I am instructed in from men of your ranke and calling, who are the lights of the people, and the guides of soules, for whom my prayers to the God of Spirits (which is the quickning in­strument) [Page 27]shall never cease to be poured forth, that every one of you may be as Moses & Aaron to go in & out before your people, and to speak a word in due season to those that hear you for their and your owne salvation: So to Gods gracious protection I commit you and them. And unto these his several prayers for me your minister, and you my Parishioners, his alms so liberally extended toward the poore of this place, and then tell me wherein he comes short of Epaphras. There is not a Sabbath in the yeare, wherein his hand is not extended to our poore, On the Feast of S. Luke, the Purification of the Virgin Mary, Ascen­sion day, and S. James, on each day allowing 10.5. to the poore, and 10.5. for a Sermon. and at four festivals in the yeare plenti­tifully enlarged, not onely in Almes, but Ser­mons also, that so the whole congregation may be fed, some spiritually, and some corporally by his pious bounty. S. Paul did testifie that Epaphras had a great zeale for the Colossians his countrey-men, and it was so; and I (though inferiour to the Apostle, yet witnes the truth) doe testifie of our friend, benefactor and coun­treyman, that he hath a great zeal for you, and certainly it is so. Wherefore let us then in some thankfull way acknowledge the benefit of his love towards us, Gal. 1. ult. & make requitall as the Chur­ches of Iudea did for S. Paul, even by the glo­rifying of God in him, and let us all in generall pray for him as our Apostle did for the house­hold of Onesiphorus; 2 Tim. 1.16. The Lord give mercy unto his house, for he hath oft refreshed us.

However, if you for your part bee negligent and backward, yet I for my part will say, and heartily pray, Peace be to him, and love, and faith from God the Father, and the Lord Ie­sus Christ. Ephes. 6.23.24. And grace bee with all them that love our Lord Iesus Christ in sincerity. A­men.