SERMON XLIX.

Paul's Intention in sending Tychicus to Ephesus,

EPHESIANS vi. 21, 22, 23.

But that ye may know my affairs, and how I do, Tychicus, a belove ed brother and faithful minister in the Lord, shall make known to you all things; whom I have sent unto you for this same pur pose, that ye might know our affairs, and that he might comfort your hearts. Peace be to the brethen, and love with faith from God the Father and the Lord Jesus Christ.

THE Apostle in the preceding verse, says, that, "for the gospel's sake, he was an ambassador in bonds." He was appointed an ambassador of Christ to publish the gospel of peace to a guilty world. In the execution of this commission he was apprehended and put in chains. The place of his confinement was the city of Rome. From thence he wrote to several churches, and particularly to the church of the Ephesians, among whom he had before spent some time in preaching the gospel. His letter to this church he sent by the hand of Tychicus, who was not only a Christian, but a minister, and an assistant to Paul in the work of the gospel. In his letter he mentions this messenger by name, informs the Ephesians for what purpose he had sent him, and recommends him to

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them as a beloved brother and faithful minister. then expresses the benevolent desires of his heart, that God would grant them peace and love, as the fruits of that faith, which they professed in Christ Jesus.

The paragraph now read I shall improve in several observations.

I. Paul was careful to keep up an intercourse and communion with the churches of Christ.

While he was at Rome, he sent a brother to carry a message to the Ephesians. By the same hand he sent a letter to the Colossians. He directed that the same letter should be read to the church in Laodicea; and that they also should read the letter from Laodicea. He inscribed this letter "to the saints in Ephesus, and to the faithful in Christ Jesus."

We hence learn, that there ought to be a fellowship and correspondence among the churches of Christ. They should all unite their endeavors for the common edification and comfort.

The church of Christ is one. And though for the convenience of social worship, it is formed into various societies, yet it is not divided. It is still one body; and all its several members, as there is occasion and opportunity, should conspire to the promotion of the general peace and happiness. Different churches, like the different members of the body, should act in concert, and move as being animated by the same spirit. If one suffers, others should contribute to its relief; if one is honored, all should partake in the joy.

We are to acknowledge all as our brethren, who, in every place, call on the name of Jesus Christ the Lord, both theirs and ours. We should be free, as to commune with other churches, so to admit them to communion with us, statedly or occasionally, as circumstances allow. We should seek the counsel of sister churches under our difficulties; and be ready, when requested, to afford them our counsel under theirs.

Thus we should keep the unity of the Spirit in the bond of peace, and be fellow helpers to the truth.

We see then, that such as form themselves into separate societies, with a view to withdraw themselves from the communion of other churches, and to exclude other churches from theirs, essentially depart from the pacific and benevolent plan of the gospel.

II. Paul was solicitous, that the Christians, among whom he had preached, should "know his state."

He sent to the Ephesians a messenger, from whom they might know his affairs. And what were his affairs? He was a prisoner of Jesus Christ in the cause of the gospel. He was in bonds; but still he maintained his faith and courage. He was not ashamed of the gospel of Christ, nor afraid to avow his belief of it, though bonds, afflictions and death might be the consequence.

He sent to the Christian churches an account of bis state, that they might be moved to pray for himmight know how to accommodate their prayers to his case-might not be terrified by his sufferings, but rather emboldened by his example of fortitude-and that his instructions and exhortations might come with greater power, being written in a state of affliction, and dictated by that spirit which supported him in all his

tribulation.

It is often proper for Christians to communicate to each other their inward and outward troubles, that they may enjoy the benefit of each other's advice and prayers.

It concerns Christians under afflictions, especially under trials on account of religion, to maintain a constancy and fortitude, which may do honor to religion, and recommend it to the choice and esteem of others.

III. Paul sent to inform the Ephesians, not only what were his affairs, but "what he was doing"-how he employed himself in his confinement.

He suffered not his time to pass in restless impatience, or useless indolence. He knew how to be contented in bonds: He could still be active in promoting the cause of Christ, and the salvation of men. He received all who came to him, and preached to them the kingdom of God and the things which concerned the Lord Jesus with all confidence. He instructed his fellow prisoners, and, in some instances, was so happy as to reclaim them from a vicious life, and bring them to the faith of the gospel. It was at Rome, in his bonds, that he recovered Onesimus from a profligate course, and made him, who in time past had been unprofitable, now profitable to all who were connected with him. He spent much of his time in prayer for the churches. He says, "He prayed for them always -without ceasing-night and day." He was indus. trious in writing to the churches, and to particular persons. Several of his epistles, besides this, were written, when he was in bonds. His confinement turned to the furtherance of the gospel, as it gave occasion for a number of most excellent epistles, which are of standing use and importance in the churches. If Paul had only preached, we should, at this time, scarcely have known what he did preach. We should not have been favored with those books, which are some of the most instructive parts of holy scripture. The wisdom of God disposes things in such a manner, as leads to the accomplishment of his own purposes.

Time so piously and usefully spent, as Paul's time was, may be pleasant, even in a prison. He was willing the churches should know what he did. He was not ashamed that his manner of life should be made public. Do not many so spend their time, that they are almost ashamed to review it themselves; and would be more ashamed to let others know, what they do?

Paul's example teaches us, that we should do good in every condition. Even confinement excuses not VOL. III.

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from works of piety and beneficence. Under particular circumstances we may be incapable of the services, which we wish to perform; but perhaps, under these circumstances, we may do more good, than if we were in that condition of life, which we think most eligible, and most favorable to our usefulness. Let us only be solicitous to do good, in every state, according to our ability; and thus leave it with God to order our affairs, as his wisdom sees best.

IV. When Paul sends Tychicus to Ephesus, and to Colossee, he gives him written testimonials, that he might be received of the churches, in the character of a minister. "I send Tychicus, who is a beloved brother and faithful minister in the Lord."

If you read, with attention, the Acts, and the Epistles of the apostles, you will find, that they who undertook to preach the gospel, were approved and separated to that work by men already in office; and that these preachers, when they travelled abroad, carried with them written recommendations from some known apostle, minister, or church. This precaution was taken, that the churches might not be imposed upon by ignorant pretenders, or artful deceivers.

This early example teaches us, that, whenever ministers go forth to preach the gospel, in places where their names and characters are unknown, they ought to exhibit proper evidences of their authority to preach, and of their good standing in the church of Christ; and that, without such evidences, they ought not to be received in that sacred character. The church of Ephesus is commended, because she tried them, who said they were apostles and were not, and found them liars. On the contrary, the church of Thyatira is reproved, because she suffered those to teach, who called themselves prophets, but could produce no testimony in support of their character. The consequence of this credulity and negligence was, that these pretended