Epaphras. A SERMON PREACHED AT SAINT AUSTELL IN CORNWALL: IN COMMEMORATION of a Benefactor, the second of February, 1639.  
By joseph May, Master of Arts, and Pastor of that Parish.  HEB. 13.16. 
To do good, and to distribute forget not; for with such Sacrifices God is well pleased.  
LONDON, Printed by T. H. for Humphrey Robinson, and are to be sold at the Sign of the three Pigeons in Paul's Churchyard, 1641.   

TO HIS WORTHY FRIEND, AND FRIENDLY Benefactor, Mr. Richard Delamaine, servant to his Majesty in the practice of the Mathematics.  
SIR,  
THis new borne Babe seeketh admittance into your bosom, and that justly, because it is one of your own begetting: your Purse and my Pen have joined for the production of this Issue; which now (as you see) hath taken footing to step abroad into the world. I for my part have designed it for the Sanctuary, there to hold a candle, that some dim-sighted-passengers might by its light find out a way to the poor man's Box; and that by the same light I and my fellow servants may behold what manner of man Epaphras was, for our pattern and imitation. I have sent it unto you without Bag or Scrip, very naked, yet in such garments as Truth useth to put on. You that love your Country so well, cannot choose but make much of your own child, borne in your own Parish, and one that doth so well resemble you. I have only taught him his prayers, or rather I have learned from him how to pray; especially for you, that you may stand perfect and complete in all the will of God: Which duty shall always be really performed by  
Yours truly obliged, JOSEPH MAY.   

To his beloved Parishioners of Saint AUSTEL.  
BEloved Friends and Parishioners, it was for your sakes that I preached this Sermon, and you know by whose procurement: They are salutations which I presented unto you from a friend of yours, wherein you may perceive his love and zealous affection towards this place, the place of his birth and first breeding. It is my desire that among the many Sermons which I have delivered, some one may be more powerful than the rest, to work in you an imitation of our Benefactors good works (the glory of God being his chief aim) and that it be not raked in oblivion, or as a Candle put under a Bushel, when it was intended to give light to the whole house. I have here published what I formerly preached; you have the light both of the word of God, and the good works of men, walk in the light of the one, by the light of the other, that ye may be the children of light, and so at length placed in glory (like stars in the firmament) with him who only hath immortality, and dwelleth in that light which no man can approach unto: whereunto tendeth the labour and service of  
Your friend and Minister, JOSEPH MAY.   
Col. 4.12, 13. 
Epaphras, who is one of you, a servant of Christ saluteth you, always labouring fervently for you in prayers; that ye may stand perfect and complete in all the will of God; For I bear him record that he hath a great zeal for you, and them that are at Laodicea, and them in Hierapolis.  
THe Saints and faithful brethren which were at Colosse a city of Greece, converted to the faith of Jesus Christ, by the faithful ministry of Epaphras, give occasion to our Apostle to rejoice, be holding their order and stedfastnesle of faith in Christ upon the hearsay and report that came to him, 
Col. 2.5.  and therefore made them a choice part of his Apostolical charge, whereby to animate, 
Col. 2.1.  and confirm 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 faithful Minister, 
Col. 4.7, 8, 9  and Onesimus a beloved brother; to the end that the state of the Apostle might be made known 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 platform both for life and doctrine; that so every Saint and faithful brother might know what belonged to his several 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 himself; as namely of Marcus, Aristarcus, Justus, Epaphras, etc. 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, etc.  
In my judgement the Apostle is more zealous and affectionate in the salutations remembered 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 several commendations of others here mentioned compared with the commendations which are given of Epaphras, Aristarcus, Marcus, Jesus, which was called Justus, they were his fellow-workers unto the Kingdom 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 plainly 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 he is commended, and in him the manner of his commendation: I bear him record.  
The person commended is called Epaphras, 
Nomen quasi not amen. etym.  I suppose it to be his name taken in baptism at his conversion from Paganism 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 Jerusalem (where Peter baptised Phrygians and others) not without significancy, especially in that he was after his conversion deputed to a ministerial calling: which calling requires that men be put in mind 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, and in this point he was for them a faithful 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 hear 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 days 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 we come to the matter of his commendation; which is grounded on three several foundations, as they lie in order of the Text. First, upon his love to his country, 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 country; always labouring for your fervently in prayers, etc.  
In which holy exercise of his there offer themselves to be considered the subject matter of his prayer, and the several circumstances thereof: The subject matter of his prayer is, that they may stand perfect and complete in all the will of God: The several circumstances are these: First, the painfulness of his exercise in prayer, expressed by labour and striving; yea; and that fervently: It was not faint and easy, cold and perfunctory, but hot and fervent with labour and strive, for surely to labour fervently in prayer is a painful and hot exercise; this is amplified by his zeal, for he had a great zeal for them. Secondly, the continuance of his exercise in prayer: Always, that is, constantly and continually, not intending every minute of every day, but exercise of prayer every day: As it was called a continual 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 always and continually, which morning and evening do offer the spiritual sacrifice of prayer. Thirdly, the extense of his laborious prayers, which are made not only 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 general. 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 from his love to his country, who is one of you, labouring for you and hath a zeal for you, saith the Apostle.  
Epaphras was a Colossian, their own countryman and townseman, their countryman either by birth, or by education, or by habitation, in which several senses one may be said to be 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 Paul's Disciple; Without perhaps Dionysius Carthusianus saith, he was natione Colossensis, 
Fort crat Gent. lis natione & de partibus Colossensium. Lyrain locum. Dionysius Cart. in lbcum.  a countryman of that place; this agreeth with the text, for he was one of them, Marcus, Aristarcus; and Jesus called Justus, they were Jew's, of the circumcision, vers. 11. but Epaphras was their own countryman, and by that tye had a nearer relation unto them, which causeth him more fully to express 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 faithful Minister, and such a beloved brother.  
Nescio qua natale solum dulcedine cunctos  
Ducit, & immemores non sinit esse sui.  
He is unnatural that hath no better affection to his native soil then to a foreign country; 
Psal. 137.  By the rivers of Babylon we sat down and wept when we remembered thee O Zion: Jerusalem could not be forgotten, rather the right hand should forget her cunning, and the tongue cleave to the roof of the mouth; whom nature hath joined 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 said of the courageous soldiers in Hector's 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, walls of the city? Certainly good men are Propugnacula acclesiae, the defence of the Church; like the Towen of David builded for an armoury, whereon hang a thousand Bucklers, all shields of mighty men. 
Can. 4.4.  Sodom had been delivered had there been but a few righteous men in that place to have interceded for the rest, for good men borne and abiding in a town or country, are termed Auxiliatores ab ipsa natura suppeditati, 
Plutarch.  helps ordained by nature for that purpose; Therefore what some one may prise too much (as Lot's Wife did her delightful Sodom) one cannot choose but look back upon, to wit, his own country; the sympathy of native affection is not easily wiped off, as it appeareth by Moses, into whose heart it came to visit his brethren the Children of Israel, 
As 7.23.  after 40. years spent in Pharaohs Court. 
O patriae natalis amor! Sic allicis omnes.  
O quantum dulcoris habes!  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 believing Christian, bought and redeemed from the bondage of sin and Satan to serve and obey God in righteousness and true holiness; 
Rom. 6.18.  For such as are made free from sin do become the servants of God, and therefore being delivered from our enemies we must serve him without fear in righteousness and holiness all the days of our life, and hereby such as love the Lord jesus 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 sons, Gal. 4.7. Because we do and perform that reasonable service which belongeth rather unto sons, than servants. Such servants were Abraham, Isaac and Jacob; Job, Noah and Daniel, and such are all those that desire to glorify God by doing his will with fervency of spirit serving the lord 
Rom. 12.11.  These are they which are numbered 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 be sealed in their foreheads, in that they do openly profess Christ, and embrace the truth, and make profession thereof with courage and constancy; making an open show 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 general acception, and we which truly believe & profess 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 especial calling or function, wherein he is to do God and Christ an especial service: such are they that serve faithfully in their ministry, being thereunto called, 
Acts 13.2.  as Barnabas and Saul, and that is chief to show unto men the way of salvation; so testifiyed by the Damsel, Acts 16.17. Such servants were Paul and Timothy, and james, and Peter, and jude: so styling themselves in the proemes of their several Epistles. And the office of these servants was principally (like Peter and john) with boldness to speak the Word of God; 
Acts 4.13.  God may justly challenge service from all his creatures, because he hath form 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 jacob, 
Esai. 44.21. 1 Cor. 6. ult.  thou art my servant, for I have form thee; to the Israel of God, thou art my servant, for I have redeemed thee; to the faithful Minister, thou art my servant, for I have called thee, or appointed thee to be a chosen vessel to bear 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 do manifest his faithfullservice, 
Col. 1.7.  for he was a faithful 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 Gospel; 
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 preys, 
In Text.  which are the main duties of a faithful Pastor in relation to his flock. When Epaphras was at Colosse, he was chief busied about God's errand, delivering his mandates to the people. Now that, he is at Rome he is busied about the Colossians errand, to deliver petitions for them unto God. And this he doth with such earnestness, that (like jacob) he is wrestling with the Angel, 
Gen. 32.26.  he will not be answered until 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 Kingdom of God, and if importunity prevail with the unrighteous, 
Luke 18.5.  much more the righteous judge.  
The third ground of his deserved commendation is taken from the work he undertook and performed on the behalf of his Countrymen the Colossians, his holy exercise of prayer; wherein to commend the work I observed several circumstances, and the subject matter of the same: the circumstances are already handled, though briefly, and therein I refer you to that which hath been formerly delivered. The subject matter is now the thing which I intent to treat of, wherein is comprehended all necessaries to make perfect and complete Christians. He prayeth for them that they may stand perfect and complete in all the will of God; that is, (as I do understand it) that they may be perfect and complete in obedience to all the will of God. Obedience makes the soul of man God's faithful servant; nay it makes the soul the wife of its Saviour. It is divinely spoken of a moral man, 
Eschyl.  that said, Obedientia est foelicitatis mater, & servator is jovis uxor: That is, obedience is them other of happiness, and the wife of the saving God. 
Gen. 22.28.  Abraham had the promise, Quia obedisti voci mea, because thou hast obeyed my voice; and for this grace he 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 we are made righteous; 
Rom. 5.19.  and of him it is said that he was factus obediens, as ordained of the Father for that purpose, and for this purpose also, that we in him, and by him should learn obedience to all the will of God; and this was the Summum bonum, the desired happiness which Epaphras prayeth for to betid the Colossians, that they might stand perfect and complete in obedience to all the will of God. He will have them to be perfect and complete; that is, to lack 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 be 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 pattern to all believers to be obedient to the will of God in all things; 
Mat. 26.39.  God is most absolutely perfect in his Essence, in his Attributes, in his Works. Of this perfection in God, Christian perfection cometh short, it is not so much as a point to that line, or as a drop to that Ocean; nevertheless 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 Son Christ in the works of holiness; for such as labour for Christian perfection, they bewail 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 patiented in adversity, forgiving injuries, praying for persecutors, and are ready upon occasion to help their greatest adversaries: they practise the rules of charity toward all men, exercising good works, and carefully walking in their several callings. After this manner, and in this measure a Christian perfection may be had, 
2 Cor. 12.9.  by the help 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 await until we arrive to that harbour, where the spirits of just men are made perfect, 
Heb. 12.  to be perfect indeed. Wherefore it becometh every good Christian to labour for such a perfection as may be had in this life, thereby to fit himself for real and absolute perfection in the life to come. Est aliquid prodire tenus. It is available to do 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.  Walk before me and be thou perfect: for not only the man of God in his holyfunction, but also the servant of God in his holy conversation must be perfect to every good work. 
2 Tim. 3.16.  And for that the chiefest grace and virtue 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, una est columba mea, 
Cant. 6.8.  perfecta mea, Which our translation rendereth, 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 mind and the affection, and thence proceedeth into words and works by a sanctified operation, for such a perfection is required. First, we must serve God with a perfect heart, as the good King Ezechiah did, 
2 King. 20.3.  and as David commanded his son Solomon to do. 
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 means pressing hard toward the mark for the price of the high calling of God in Christ jesus. Let us therefore as many as be perfect, and would be really perfect, be thus minded. For this perfection and fullness laboured Epaphras on the behalf of his Countrymen the Colossions, in his prayers, and farther limits this perfection and fullness with the will of God. For his labour for them in prayers is, that they may stand perfect and complete in all the will of God: where his will is to be understood, not for his Essential Attribute, which is the council of his will, 
Voluntas. Volitio. Volitum.  Ephes. 1.11. for that is hidden from us; nor for his will bringing to pass what he hath decreed, for so his judgements are unsearchable, and his ways 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 preached. This is the will of God required to be done of us, in which will we must show our obedience. 
Psal. 40.7, 8.  In the volume of the book (saith David) it is written that I delight to do thy will, O my God which is Prophetically spoken of Christ, Allegorically of every good Christian, whose duty it is to be a follower of jesus 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 book. 
Rom. 2.18. Luke 6.46. Mat. 7.21.  Why should we call him Lord and Master, if we do not the things that he saith: It is not every one that saith, Lord, Lord, shall enter into the Kingdom 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 minds, 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 do the will of God, and to finish his work, joh. 4.34.  
men's thoughts ought especially to pitch on three things concerning the will of God: First, what he will do with us. Secondly, what he will do for us: And thirdly, what he will have us to do. If we do what he will have us to do, then will he make us vessels of mercy: this will he do with us, and he will bless us here and hereafter, this he will do for us. The sum of our obedience to the will of God in doing what he will have us to do, 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 we recover ourselves out of the snares of the Devil, 
2 Tim. 2.26.  and turn from sin unto God, and so make ourselves new creatures, that we may believe in jesus Christ, by faith appprehending him to be our Priest to offer sacrifice for us; our Prophet to teach, and our King to rule and govern us; and that we become holy, as he is holy, eschewing evil and doing good, 
1 Pet. 1.16.  separating ourselves from wickedness, and wicked company, dedicating ourselves and labours to God and godliness, walking circumspectly, ever learning and practising piety, devotion, and heavenly mindedness, cleansing ourselves from all filthiness of the flesh and spirit, and perfecting holiness in the fear of God; 
2 Cor. 7.1.  forsaking our own weak and corrupt wills, and applying ourselves wholly to the will of God, which calleth us to repentance, and newness of life. For if God be our Father, what Christ applied to the Scribes and Pharisees to another purpose, is most true of us, The works of your Father ye will do. To do his works, and obey his will, 
John ●. 44.  confirmeth the spiritual kindred (fare more noble and excellent than the carnal) betwixt Christ and us: for whosoever shall do the will of his father which is in heaven, 
Mat. 12, ●0.  he is his brother, and sister, and mother: 
Luke ●. 21.  and his mother and brethren are those which hear the word of God, and do it. Where the word of God, and the will of God are one, and of one signification, that no man might be to seek where to learn, 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 men's souls, or the ordering of men's lives; 
2 Tim. 3.16.17.  the Scripture alone (which is a most absolute witness 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 Book of the Covenant, and read it in the audience of the people, they said: All that the Lord hath said, we will do, and be obedient, Exod. 24.7. And our Apostle thanketh God for the Romans, that they had obeyed from the heart that form of doctrine which was delivered them, Rom. 6.17. For to obey is better than sacrifice; 
1 Sam. 15.22.  because he that sacrificeth, doth but slay a beast, but he that obeyeth, doth slay himself in his own corrupt will and naturally depraved affections. Now than 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 prayeth, that they may stand perfect and complete in all the will of God. And here the Apostle doth not only pray, that they may be perfect and complear, etc. but also that they may stand perfect, etc. where the Metaphor in the phrase of standing, is not to be omitted; because to stand in a matter, is to be constantly settled in the same, signifying to abide and continue in it, and not to be drawn 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 be able to withstand in the evil day; and having done all, to stand, Ephes. 6.13. For as the counsel 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 marvel that Epaphras had such a zeal for them; because there was a possibility that they might be spoilt 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 be feared; and therefore out of the earnestness of his zeal for them, he laboureth instantly with our Apostle to write this Epistle, and send faithful messengers with the same, as Tichious and Onesimus, that as they had received Christ by the ministry of Epaphras, so they might walk in him by the counsel and consolation of the Apostle. 
Anxiè sollicitus. Pel. in loc.  To this purpose his zeal is shown for the Colossians, in that he was very earnest and careful for them, that they might continue in the doctrine by him taught and preached; whereby the foundations of Christianity laid, might not be thrown down or overturned. As there is a zeal of God for men expressed by the zeal of the Lord of Hosts for the remnant of judah, and those that remain of jerusalem, 2 King. 19.30.31. So there is a zeal of men for God, which was the zeal of Elias, being zealous for the Lord of Hosts; because the children of Israel had forsaken his covenant, broken down his Altars, and killed the Prophets, 1 King. 19.10. And there is again a zeal of men for men: this was the zeal of Epaphras for the Colossians. The zeal of God for men is the abundant and earnest, love of God for the good of his Church and his people. The zeal of men for God is the fervent and zealous love of men toward God for the advancement of his glory. The zeal of men for men is the hot and earnest affection that the Church and people of God have to do good one to another. Zeal being still taken in the better part for true warrantable and religious zeal: for this zeal of men to men setteth forth the fruits of itself in mercy and compassion, 
Gal. 6.10.  in the desires of doing good to all men, especially to them of the household of faith; in the hatred of profaneness, and the furthering of God's true worship and service, in wrestling 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 zeal 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 withal, that our zeal be extensive, not unto one person, or one place only, but unto many persons, and many places, even unto all the world, and all persons in the world. For look how fare the commission from God extendeth to go and teach; 
Mat. 28.19. 1 Tim. 2.4.  so fare it commandeth to extend the rays 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 writ) they all perished with an earthquake. From such desolation the Lord deliver us. Nevertheless, the love of Epaphras toward them is here highly commended; and wherever this Epistle shall be read, what this Epaphras hath done for the Colossians, shall be told for a memorial 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 briefly and together. For the person commending, as he was not a Citizen of a mean City, 
Acts 21.39.  so he was not a man of a mean quality, for he was a chosen vessel unto the Lord, 
Acts 9 15.  to bear his name before Gentiles, and Kings, and the children of Israel; and by the Apostles, Peter, james, and john, he was appointed (I may say consecrated) the Apostle or Bishop of the Gentiles; he maketh no question but his testimony would be accepted of the Churches as it was at Rome, 
Rom. 10.2.  where he witnessed by his Epistle the zeal of Israel, 
2 Cor. 8.3.  at Corinth, where he witnessed the contribution and liberality of the Macedonians, at Galatia, 
Gal 4.15.  where he witnessed the abundance of their love toward him; and here at Colosse where he witnesseth the zeal of Epaphras toward the Colossians. It was the happiness of Epaphras to be limned by such a Painter. 
Tul. de or at.  Tully the Orator esteemed it sufficient that wise Cato approved him, though others condemned him. And Paul's testimony of Epaphras 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 unless he had duly deserved them, and the causal particle doth enforce it, for I bear 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 goodness, which Symmachus said of himself, mei moris est bene cognitis approbatisque, far suffragium, nec personas hominumsed vitae merita cogitare. My manner is to approve such as are well known, and well deserving, not respect men's 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 bear 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 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 behind the chiefest Apostles; 
1 Tim. 1.12.  for fidelity, he was accounted faithful, and so put into the ministry: 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 entertainment that he received from julius, 
Acts 27. & 28.  whose defence and patronage saved him when the mu inous Soldiers 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 witness and approve the integrity of his life, when they not only wept, 
Acts 21.13.  but did even break their hearts to forgo him; so that it might be truly said of this Apostle (in whom Christ lived) as it was said of Christ himself by the Centurion, certainly 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 than the praises of ten thousand parasites. This approbation had Epaphras from Paul; the Minister of the Colossians 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 bear record; Let us examine how and in what measure he may be paralleled to the Epaphras of St. Paul.  
As Epaphras had a relation unto the Colossians, so this man to us. Epaphras saluteth them by Paul's Epistle; this man by his several Epistles unto me for you, saluteth you. Epaphras was their Countryman, so this is ours. Epaphras was a servant of Christ, so is ours too; First, in the common and general service of Christianity: Secondly, in the service of the Ministry in particular, though not by a special 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 ministerial 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 behind in the like holy exercise for us. Wherefore I desire your patience to hear some passages, word for word as they are delivered in his salutations by several Epistles; In one Epistle it is thus: I aim at those of my country by nearest relation, & them of the Parish and Town wherein, I was born. And again, I cannot do less than remember the place of my birth, and the poor that be in that town; 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 again, I most humbly pray you (writing to me your Minister) to give unto your Parishioners four Sermons in this year, and I pray God hearty, that they may work upon the hearers effectually, as they are by me intended for their good. And again, I cease not to pray to God for the increase of your talon, and that your ministry may distil upon the hearts of your hearers, to gain some, and to direct, establish and comfort others to God's glory, and your everlasting peace and happiness. And again, my prayer to God for you and yours, is, that he 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 again, I pray hearty unto God that I may be what I am instructed in from men of your rank and calling, who are the lights of the people, and the guides of souls, for whom my prayers to the God of Spirits (which is the quickening instrument) 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 own salvation: So to God's 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 poor of this place, and then tell me wherein he comes short of Epaphras. There is not a Sabbath in the year, wherein his hand is not extended to our poor, 
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 poor, and 10.5. for a Sermon.  and at four festivals in the year plentitifully enlarged, not only in Alms, but Sermons also, that so the whole congregation may be fed, some spiritually, and some corporally by his pious bounty. S. Paul did testify that Epaphras had a great zeal for the Colossians his countrymen, and it was so; and I (though inferior to the Apostle, yet witness the truth) do testify of our friend, benefactor and countryman, that he hath a great zeal for you, and certainly it is so. Wherefore let us then in some thankful way acknowledge the benefit of his love towards us, 
Gal. 1. ult.  & make requital as the Churches of judea did for S. Paul, even by the glorifying of God in him, and let us all in general 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 be negligent and backward, yet I for my part will say, and hearty pray, Peace be to him, and love, and faith from God the Father, and the Lord jesus Christ. 
Ephes. 6.23.24.  And grace be with all them that love our Lord jesus Christ in sincerity. Amen.  
FINIS.   

Imprimatur.  
Johaunes Hansley.  
May 29. 1641.