stirre vs to thanksgiuing so the feeling of our wants and weaknesses mixed alwayes with those things wherein Gods goodnesse sheweth it selfe must driue vs to prayer Thirdly wee may obserue that PHILEMON Doct. 3 was such an one as ministred to PAVL iust occasion as of Prayer so likewise of Thanksgiuing Wee must labour herein to be like him that others specially Gods Ministers who eyther see vs or heare of vs may haue cause not onely to pray for vs but also to prayse God for vs. Many there are that we haue cause to pray for and that with great griefe that they are so bad But there is small matter for thanksgiuing in them But we should be such that our friends may pray for vs not with griefe but ioy and giuing of thankes vnto God for vs. VERS 5. Hearing of thy loue and faith which thou hast towards the Lord Iesus and towards all Saints BOth the effects of PAVLS loue to PHILEMON Thankesgiuing and Prayer are here both set forth by the cause moouing him both to giue thankes and pray for them for so I vnderstand that in them the Apostle setteth downe as well the cause of his Prayer as of his Thankesgiuing the which is more euident by comparing this place with Coloss 1. 3 4. where the same wordes almost are vsed that are here that Epistle as some not vnprobably thinke written at the same time as it was sent by the same Messengers that this was First then obserue That the greater graces wee Doct. 1 heare any of our Brethren to haue the more feruent Pray for those most whose graces are greatest Prayers ought wee to powre out for them vnto the Lord as appeareth in that place Coloss 1. 3 4. Wee giue thankes to God praying alwayes for you since or after that we once heard of your faith The more grace there is in any the greater must our loue be And the greater our loue is the greater will our desire be for his good Againe the greater grace there is the greater will be Satans spight and malice labouring euen out of that grace to worke disgrace to GOD and his Gospell And therefore the greater cause haue we to double the feruencie of our Prayers for the resisting of Satan Secondly Marke what it is either in others or Doct. 2 in our selues that especially should cause vs to reioyce The cause of Ioy and Thanksgiuing and giue thankes namely sauing and sanctifying Grace Faith Loue c. Many reioyce to see their Children prooue wise wittie wealthie when yet they bee poore enough in Faith and loue But yet there is no matter of ioy in common gifts seuered from sanctification nay there is matter of great griefe for they are not matters of ornament but of deformity rather Wit Wisdome Eloquence c. doe nothing become a wicked man nay they disgrace him rather for that which SALOMON speaketh of beautie in a wicked woman may truely be said of all other common gifts in all both men and women that are vngodly They are in them as the golden Ring in the snowt of a Swine If then wee would haue true matter of reioycing and thankesgiuing let vs not rest contented with common gifts of Nature but let vs put vpon the Earings of Nature the Iewell of Grace then may we haue ioy of our selues and cause to blesse the Name of the Lord. Not but that wee should giue thankes for other common graces but yet first as fruit of these and secondly specially and principally for these accounting one dramme of Faith one graine of Grace farre aboue many pounds of naturall parts thinking our selues more beholding to GOD for that small measure of sanctification which we haue then for all the ornaments of Nature whatsoeuer Therefore spirituall blessings in Christ should so affect vs and so possesse and take vp our minds and meditations that wee may seeme in a holy kind of forgetfulnesse to passe by the pettie inferiour blessings of this life as hauing no leysure almost to thinke of them Thirdly In that PAVL maketh PHILEMONS faith Doct. 3 and loue the matter of his Thanksgiuing and reioycing with him wee learne that much more is faith and loue a iust cause of reioycing to the owner of them Why then should the child of God at any time so hang downe the head and be deiected in mind but that in the middest of his griefe he should reioyce finding in himselfe any measure of true faith Therefore the Apostle willeth vs alwayes to reioyce in the Lord as being neuer destitute of that faith which layeth hold vpon that our Lord Iesus Christ Must the faith of our brethren minister matter of ioy and thanksgiuing and shall not our owne faith much more doe the like Fourthly Marke the occasion of PAVLS thanksgiuing for these graces of God in PHILEMON we cannot reioyce and giue thankes for those blessings we know not PAVL therefore must needes haue knowledge of PHILEMONS faith and loue but how came he to that By the report and relation of faithfull witnesses Hearing of thy faith and loue Here many things are to be noted First See in PAVLS example what is the effect that Doct. 1 the good report which the godly heare of their brethren vseth to worke in their minds Commonly men sucke in their owne prayses with very greedie and thirstie eares but they cannot with patience endure the prayses of others thinking that the prayses of others is a close kind of dispraysing themselues and that so much is taken from them as is giuen vnto another Hence it is that the speech of those that are much in the commendations of others is so tedious troublesome to vs in that thereby we feele our selues stirred vp to wrath fretting enuy and such like distemper of corrupt affections But it is farre The godly heare the good report of their brethren with ioy otherwise with the children of God who haue the circumcised eares of PAVL that not only with patience but with great ioy can heare the commendations of their brethren and vpon the hearing of them breake forth not into fretting and fuming but into a holy lauding of the Name of the Lord. As those Iewes did Gal. 1. 22 23. Away then with that vncircumcised Eare of Enuy that is offended with another mans prayse as an vnpleasing and distastfull obiect Christ called Enuy by the name of an euill Eye Surely we may as well giue it the name of an euill Eare which is no lesse vnwilling to heare then the Eye to see the good of our brother Secondly Obserue that thankes are due to God Doct. 2 not onely for those benefits which he bestoweth on Thanks must be giuen for others vs our selues but on our brethren also And therfore if we pay him not this debt he may iustly charge vs with ingratitude for shall we confesse it our duty to pray for our brethren that they may be enriched with these graces and shall we not thinke
4 and Loue of PHILEMON plainly sheweth that there were some that related reported them to him By whose example we must learne to haue a speciall respect of the good name of our brother being alwaies ready as occasion shal serue to speake of those good things that are in others that so their names as it were being sented perfumed with this oyntment may haue a most sweet fragrant odor in all places But where is the man that will thus labor to vphold the credit of his brother that will acknowledge Gods graces in him in all places and at all times and will not rather with some one infirmitie ouerwhelme whatsoeuer is prayse-worthie in him Fifthly Obserue Gods prouidence recompencing Doct. 5 Faith with fame and good name when Faith shall A good report the recompence of Religion open our hearts and mouthes to extoll Gods name God will open our brethrens yea sometimes our enemies mouthes to extoll ours Heb. 11. 3. By this namely Faith our Elders obtained a good report This was the meanes whereby they became so famous What maruell then if thou hast an ill name when thou hast an ill conscience Naughty faith and fame crackt credit and conscience commonly goe together The vse of oyntments among the Ancients was especially in their Feasts Then may wee looke for God to come drench vs with the precious Oyntment of a good Name when wee are keeping the Feast of a good Conscience If we would serue God with a good Conscience by faith purged from dead Workes then should wee find that God who seeth our Faith and good Conscience in secret would reward vs with credit and estimation openly Thus much generally concerning the cause and matter of PAVLS praying vnto and praysing God viz. the hearing of Gods graces in PHILEMON Now more particularly let vs consider what these Graces are There are two set downe here by name first the Loue secondly the Faith of PHILEMON Both these Graces are set forth by their Obiects whereabout they are conuersant Which thou hast towards our Lord Iesus and all Saints Both these Obiects belong in common to Loue the former onely to Faith By Faith onely we apprehend Christ and vnite our selues to him but by Loue we apprehend and vnite our selues both to Christ and our fellow-members Thus then is the meaning of the words and thus they are to be construed Hearing of thy Faith and Loue thy Faith which thou hast in our Lord Iesus and thy Loue which thou hast both to our Lord Iesus and all Saints The Rhemists therefore erre by this place confirming that confidence which they teach vs to repose in the merites of the Saints whereas it is manifest by the seuenth Verse that the Apostle speaketh not of the dead but of liuing Saints Here then two points specially are to be considered First these two vertues Loue and Faith Secondly their obiects towards the Lord Iesus and all Saints First for the Vertues the first place is here giuen to Loue though both in nature and excellency it comes behind Faith as the Effect the Cause the Daughter the Mother Gal. 5. 1. Tim. 1. 6. Therefore else-where Faith is set before as Coloss 1. 6. 1. Thessal 1. 3. But nothing is more vsuall in the Scriptures then to giue the former place vnto the effect as being more obuious to our senses then the cause By Faith vnderstand iustifying Faith which only is able to bring forth true Loue either to God or man and by Loue as the Apostle sheweth not only loue to God but also to man Here obserue First the distinction of these graces of Faith and Doct. 1 Loue. They are named distinctly as two Vertues 1. Cor. 13. in the end There remayne these three Faith Hope and Charitie This obseruation will not seeme idle if we consider the Doctrine of the Papists concerning faith viz. that there is a two fold Faith one informed and a second formed and that by Charitie They make Charitie the forme the life and soule of Faith which if it were so then Faith and Loue are not to be distinguished but confounded Neither could the Apostle say These three but These two remain Neither could Charitie be preferred before Faith in respect of long durance for the forme of a thing is the thing it selfe and therefore as long as the forme lasts so long the thing it selfe continueth Secondly the coniunction of these two Graces Doct. 2 for howsoeuer they are to be distinguished yet not Faith and Loue are distinguished not diuided to be diuided Wheresoeuer true Faith is there necessarily Loue both to God and our Brethren will follow for though Faith be alone in iustification yet not in the iustified As the eye though alone in seeing yet not in him that seeth but ioyned with the eares nose and many other members of the body Faith therefore is a fruitfull Mother of many daughters and Loue is the first-borne of them Faith though it be in regard of God a Begger alwayes holding out the hand to receiue and crying Giue giue yet in regard of those in whom it dwelleth it is like a Soueraigne Lord and King and hath as a King his Officers vnder him and among the rest Loue his Almner to distribute and disperse those treasures which it selfe hath receiued from the Lord. And first of all our loue towards God proceedeth Our loue to God proceeds from Faith from Faith which apprehending Gods loue to vs enflameth our affections againe with the loue of God The bearnes of Gods loue lightning vpon our hearts reflect backe vpon God himselfe by the Vertue of our Faith The loue of Christ saith the Apostle namely being apprehended by our Faith constrayneth vs. An example whereof we haue in MARY MAGDALEN whose Faith beleeuing that much was forgiuen her caused and constrayned her to loue much Luk. 7. 1. This plainly conuinceth the Faith of many to be Vse nothing but vaine presumption because their loue to God is so luke-warme Thou mockest thy owne soule O thou vaine man whose disobedience though it testifie to thy face that thou hatest GOD wilt yet be bragging of the strength and assurance of thy Faith wee see when men haue without our desert beene extraordinarily kind vnto vs how wee are affected therewith neuer satisfying our affections toward them Is it likely then that thou art perswaded of that infinite loue of God in Christ and hast the eye of Faith to see the height the depth the bredth and length thereof how thou being a slaue of Satan fettered with the chaines of darknesse in Hell wast rescued and loosed by the death of his owne Son when yet thou ceasest not most shamefully to dishonour this God by a wicked and vngodly conuersation So if thou haddest once felt the loue of God shed abroad into thy heart and diddest beleeue that God had done so much for thee as thou sayest Oh then how zealously wouldest thou loue the Lord declaring the
And this is that fauour which so often in the Psalmes is called the light of Gods countenance The consideration of these distinct not kinds but degrees of Gods fauour is very necessary For hereby wee shall see how the death of Christ is both the cause and the effect of the fauour of God A cause of this latter fauour an effect of the former hereby also we see how both the fauour of God is merited by Christ for vs and yet free because it was of the free fauour of God to vouchsafe vnto vs the merits of Christ for the procuring of his fauour Now in this place both these fauours are meant So that the full meaning of the Apostle saying Grace be vnto you from God is this The Lord grant vnto you his fauour both that fauour whereby you may be made capable of his fauour in being iustified through Christ as also that sweet acceptation of you being thus fitted for his fauour What need the Apostle wish vnto them the first Obiect fauour since that was granted vnto them from euerlasting as also some fruits thereof namely their Election in Christ and in time the other fruits thereof their ingrafting into Christ Iustification and Adoption Though God had vouchsafed them this fauour Ans before all Worlds and they by it were made fit to be entertained into his speciall fauour yet PAVL might pray that God would continue it still towards them For as it was the cause of those good things which makes vs acceptable to God so likewise is it the cause of the continuance of them namely of Christ and all his Blessings and so consequently of our Acceptation for we are readie to forfeit Christ and his Righteousnesse dayly and so to lose all that Grace which by his meanes we haue with God Therefore it is needfull that still wee should require that first degree of Gods fauour to hold out and be continued towards vs for the continuation of all other mercies whatsoeuer which depend vpon it And in truth this second fauour being an effect of the former hee that desireth the latter must needs withall desire the former But as I take it both here and elsewhere the word Grace especially is to be vnderstood of the latter degree of Gods fauour which is the most proper signification of the Word as when wee say Hee is in great grace with the King And that which the Apostle addeth from IESVS CHRIST declareth the same who is the effecter of this second fauour but an effect of the former But yet the other Grace is alwayes necessarily to be included First then the Apostle prayeth for these to whom hee writeth that God would lift vp the light of his countenance vpon them and secondly for that purpose because the pure eyes of God cannot behold iniquitie such as they were in themselues that he would of his free fauour worke and continue that in them which might draw his sweet eye towards them and cause him to cast a gracious and amiable aspect vpon them First from hence let vs obserue the chiefest and Doct. 1 principallest cause of Gods fauour to vs namely The cause of Gods fauour his owne free will and gracious disposition to fauour vs. For though indeed Christs obedience doe merit the fauour of God for vs yet there was nothing in vs to merit at Gods hand that so precious a Treasure but it is a free gift of Gods grace as the Apostle notably sheweth Rom. 8. Who hauing giuen vs his owne Sonne the word signifieth to giue gratis and freely So then Gods grace being the cause of Christ his being giuen it is also the cause of that acceptance which wee find with him through Christ for that which is the cause of the cause is the cause of the thing caused And therefore Grace is the cause of Grace that is to say Gods owne gracious inclination of his Will towards vs to doe good to vs is the cause of that so great grace which we find in his eyes And herein differeth Gods fauour from mans Mans fauour though it make him doe good to the partie fauoured yet first of all it presupposeth some good in the man fauoured an attractiue and drawer of this his fauour Now Gods fauour as it is the cause of all other mercies wee dayly receiue so is it also the cause of it selfe as wee shewed and therefore it doth not presuppose any good thing in vs before but bringeth with it that good thing namely CHRIST IESVS which must vphold and maintaine this his fauour The vse of this Doctrine is to humble vs in our selues as hauing not the least sparke of goodnesse in our selues and to make vs ascribe all prayse and glorie in euerie thing to God whose Grace is the fountaine and foundation of all good things whatsoeuer Let no man then talke of Christs merites and therefore in this regard clayme the fauour of God and life eternall as his due From whence is it that we haue Christs merits imputed vnto vs and the imputation of them daily continued but of the free mercie of God And so for all this the Apostle Rom. 3. sayes Wee are iustified freely by his Grace Though wee are clothed with Bracelets Iewels and Ornaments where withall Gods holy Eye is affected Ezech. 16. yet haue we no cause to be proud for it was God that put vpon vs these Robes when wee were in our ragges and filthie nastinesse and so he doth but loue his owne beautie in vs. Secondly in the example of PAVL in all his Salutations Doct. 2 wishing first of all Grace that is the fauour The grace and fauour of God to be desired aboue all things of God we learne what it is that we should chiefely and principally desire eyther for our selues or others our children wiues kindred fathers and mothers acquaintance c. viz. this Grace of S. PAVL Psal 4. 6. Many say Who will shew vs any good Lord lift thou vp the light of thy countenance And ABRAHAMS wish for ISMAEL was Oh that ISMAEL might liue in thy sight ABRAHAM had goods ynough to leaue ISMAEL but that contented him not hee desired better things for him That he might be ioint-heire of the gracious Promise together with ISAAC The reason why we should thus desire this Blessing is specially in these two regards First Gods fauour is the ground of all other Mercies whatsoeuer It is the maine and Mother-Blessing 2. Reasons the very Seed of all other Mercies whatsoeuer so that in desiring it we desire all other and getting it we get other This is the reason men seek as SALOMON speakes after the face of the Ruler to get into fauour with him because his fauour is as the latter Raine and promiseth a fruitfull Haruest of many benefits Hereupon it is that those who are in fauour with Princes presume so farre and make themselues sure of any thing As HAMAN being asked by the King What should bee done to the man
our selues that God will euery way carrie himselfe as a Father to vs so wee should teach our selues the behauior and dutifull disposition of good sonnes towards him But here more specially marke what is the cause Doct. of Gods fauour namely God himselfe Grace the fauour of God be vnto you from God It comes not then from any thing in our selues from any fore-seene workes or worthinesse of ours But of this more before The second Author of this Grace and Peace is IESVS CHRIST First He is the Author of Grace of both degrees of the first degree of Grace as God of the second onely as God-man as Mediatour Some of the Papists who teach That the Grace making vs gracefull is the gift of Regeneration in vs doe yet acknowledge the first degree of Gods fauour to be of himselfe who of his owne free fauour giues vs this gift whereby according to them he maketh vs worthie of his fauour But here we learne that as the first degree of Gods fauour so likewise the second is not of our selues First the Apostle sayth Grace be to you from God I but they might say How should we come to be gracious in Gods eyes PAVL therefore addes as shewing the meritorious cause of Gods fauour and from Iesus Christ He sayes not and from the habite of Regeneration CHRIST IESVS then is the Grace that makes vs gracefull Hee hath all the Grace of God Hee is euen full of it and of his fulnesse wee receiue our share of it The fauour of God lights vpon Christ and then from him it is deriued to vs. It is not any thing in thy selfe that can draw the gracious eye of God towards thee Saint PETER commands vs to trust perfectly in that grace which commends vs to God 1. Pet. 1. but wee may not trust in a creature as is any infused habit of grace Therefore we must abandon all other things and cleaue onely to Christ by whom onely wee haue accesse to the Throne of Grace Secondly he is the Author of Peace Euen outward things themselues come to vs by Christ wee lost our right vnto them in ADAM and wee recouer it not but in Christ First then we learne that the true Christian is the True Christians only true owners only right owner of Peace All others are but vsurpers for these outward things are appendances of Christs righteousnesse and are entayled thereto Matth. 6. 33. Secondly we are taught to vse all the blessings of How outward blessings must be vsed this life Christianly moderately and thankfully for they are purchased for vs with no lesse price then the bloud of Christ And when we exceed in the vse of any outward comfort meate drinke sport c. wee are iniurious to the bloud of Christ as though by it were purchased for vs a lawlesse libertie for licentiousnesse wantonnesse and drunkennesse c. Christs bloud hath bought vs right to the moderate vse of all comforts if we goe further we goe beyond our right and vsurpe vpon the creature This checketh those that vse vnlawfull recreations or lawfull vnlawfully for our outward peace is to be receiued from Christ as the Author thereof Oh that we could thinke of this when the creatures present themselues vnto vs though not to keepe our selues wholly from the vse of them as DAVID did from drinking that Water which his three Worthies brought him because it was the Water of Bloud yet from the abuse of them in Gluttonie Surfetting and Drunkennesse because they are the bloud of Iesus Christ and by the eye of faith we must behold the bloud of Christ swimming in euery dish that comes to the table This is the onely sawce to sweeten our meat and all other outward comforts whatsoeuer for we may with good consciences vse them when we can receiue them as fruits of the bloudshed of Christ And this is of all others the most effectuall retentiue from immoderate excesse intemperancie in the vse of any creature to consider the dearenesse of the price wherewith it was bought for vs. Thirdly being in Christ wee must comfort and content our selues in all estates for hee is a Store-house and Treasurie of all Grace and Peace to all that are his Peace I leaue with you my Peace I giue vnto you not as the world giueth it let not your heart be troubled nor feare Iohn 14. Christ Iesus is described by the Title of his Lordship Our Lord. Where we are to learne that Christ is a Iesus to none a dispencer of Grace and Peace to none but to those to whom hee is a Lord. The world would haue him a IESVS a Sauiour but in no case a Lord. They will not beare the burden of his yoke yet they will needes haue him beare the burden of their sinnes But till Christ be become our Lord wee can haue no assurance hee is our Sauiour This I note the rather because euen at this time when wee celebrate the memorie of our Sauiours Incarnation wee most of all denie him the right of his Lordship taking libertie to breake out into all outrage of sinne VERS 4 5. I giue thankes to my God alwayes making mention of you in my prayers Hearing of thy loue and faith c. HEre beginneth the third part of the Preface of this Epistle namely an Insinuation whereby PAVL in godly wisedome to make a more easie way for his Petition doth labour to possesse PHILEMON with an opinion and conceit of his owne loue and affection towards him and this hee doth by letting him vnderstand two effects of his loue towards him first his congratulation and reioycing with him for his good namely those Graces God had bestowed vpon him the which gratulation is propounded in a Thanksgiuing I giue thanks to my God secondly his continuall praying for him both these viz. both Thanksgiuing and Prayer set forth by the causes which caused him to pray and giue thankes VERS 5. Hearing of thy loue c. More specially the Prayer is set forth by the matter thereof VERS 6. And then the Thanksgiuing by the speciall and proper cause thereof VERS 7. Of all which in their places First For his Gratulation or reioycing with Doct. PHILEMON in his Graces it is set downe in the The manner of true congratulation forme of Thanksgiuing I thanke my God Where obserue first the manner of true Christian congratulating and reioycing with our friends for any good thing they haue namely to reioyce in the Lord giuing him first of all his due the prayse of all that good they haue The reioycing of the world is carnall and prophane God is neuer so much as thought vpon The parties whom wee congratulate they are dignified and almost deified O I admire your Wisdome Eloquence Learning c. will the Flatterer or the inordinate louer of his friend say But PAVL would say I admire the goodnesse and mercie of God towards you in enriching you with these gifts I thanke God for
fellowship of the Saints If we bee fellow-partners and haue communion Vse 4 fellowship in all these things abrenounce we all partnership and fellowship with the vnfruitfull works of darknesse and reprooue them rather Ephes 5. for what fellowship hath righteousnesse with vnrighteousnesse and what communion or partnership hath light with darknesse 2 Cor. 6. 14. wee cannot bee fellow-partners with Saints and swine with the members of CHRIST and the members of BELIAL Wee must breake off and giue vp partnership with all other companions and companies now we are once admitted into this holy society The conclusion of the argument is amplified in those words as my selfe that is in regard of truth and sincerity of loue though not for measure and degree for Christian loue though it must be in truth to all the houshold of faith yet requires not an equality of affection to all All our Sauiours Disciples were loued of him heartily and truely yet IOHN was the speciall beloued Disciple aboue the rest So that PHILEMON is not required with the same respect and measure of of affection to receiue a seruant though religious as an Apostle but hee entreats him with as true though not with so great loue to receiue him as hee would receiue PAVL And surely the former partnership requires so much The same thing which had made PAVL PHILEMON partners had also now made PAVL and ONESIMVS partners And therefore the same partnership that bound PHILEMON to receiue PAVL bindes him also to receiue ONESIMVS as PAVL because hee is now admitted into the same society of partnership with them both Loue me and loue my partner one partner receiues another euen for a partners sake Euen the meanest Christian should as well bee Doct. surely heartily regarded as the greatest ONESIMVS The meanest Christians to be heartily regâ—eded must be receiued as well as PAVL nay as PAVL and loued as well though not so much as hee The commandement is Thou shalt loue thy neighbour as thy selfe If ONESIMVS must bee regarded of PHILEMON as himselfe then surely must hee bee receiued as PAVL And indeede this is a singular good euidence that we loue men rather for their religion then religion for the men when we loue the meanest that are religious Otherwise if wee loue great ones with the neglect of meaner Christians wee giue the world iust cause to suspect that we haue the glorious faith of CHRIST IESVS in respect of persons Hee that loues grace and religion for it selfe loues it where euer hee findes it loues it as truely clad in russet as in veluet in a poore seruant as well as in a rich master Hee that giues a cup of cold water to a Disciple in the name of a Disciple c. The ground then of a mans loue to another should be his Disciple-ship where the same ground is why should there not bee the same affection Hee that loues one disciple in the name of a Disciple loues all Disciples seruants as well as masters Christ should be loued in euery Christian Inasmuch as ye haue done it to one of these little ones yee haue done it to mee Mat. 25. All we doe to Christians should bee done as to CHRIST in them If PHILEMON loue CHRIST in PAVL why not in ONESIMVS The same CHRIST the attractiue of our loue being in both why not the same affection and loue to both Hee that loues CHRIST truely loues him in any condition aswell in his humiliation as in his glory in the forme of a seruant Phil. 2. 7. as well as in the forme of God Phil. 2. 6. for in both hee is the same CHRIST Hee therefore that loues not CHRIST in a seruant loues him not in an Apostle It is not meerely CHRIST that makes thee loue PAVL but some other carnall respect gaines thy affection to him that canst not or doest not loue ONESIMVS If CHRIST had come to the Iewes in the goodly beauty and brauery in the pomp and port of an earthly Potentate who would not haue receiued him beleeued in him loued him but now that hee comes in the forme of a seruant and not of a King heere was the triall as of their faith so of their loue It is easie to loue CHRIST in the throne hee loues him truly that loues him in the manger the stable he loues him in the stable that loues him in the meanest and simplest seruant How much therefore are they to blame that admire and magnifie small pittances in great ones and in the meane time ouerlooke great graces in meaner persons as if men rather gaue grace to religion then religion grace to them This is to haue mens persons in admiration which IVDE condemnes and not their graces VERS 18. If hee hath wronged thee or owes thee ought put that on mine account 19. I Paul I haue written it with mine owne hand I will repay it albeit I doe not say to thee how thou owest vnto mee euen thine owne selfe besides THese words are a preuention of an obiection that PHILEMON might make against the former reason on this manner How shall I receiue againe such an one as hee that hath so deepely wronged me and mine estate by pilfering and purloyning away my goods It were too much fauour now that I know and heare where hee is to forbeare him and not to bring him to shame and punishment If for thy sake I ouercome my selfe so farre as to remit reuenge may not that suffice must I also receiue him and that with loue who hath thus weakned mine estate and wasted my substance Ans Let not that dammage thou hast sustained be one whit preiudiciall to my suit I confesse hee hath wronged thee and hurt thine estate but rather then that shall stand in the way I will engage my selfe to thee to see that discharged make it my debt and put it vpon mine account I passe my word to thee to see it payd An honest mans word is as good as his bond how much more an Apostles word If thou wilt not take my word as I make no question but thou wilt then for thy better assurance and security loe heere a bill of mine hand to see the debt answered I Paul haue written it with mine owne hand I will repay it Yet I must needes adde one thing further that I thinke thou wilt not bee so strict to vrge mee with the payment thereof neither hast thou any great reason so to doe for if thou but seriously considerest and castest vp thine accounts thou shalt finde that I am before hand with thee and that thou art indebted to mee a farre greater matter then this comes to So that in these words thus vnfolded here are three things 1. An acknowledgement of the wrong done to PHILEMON by ONESIMVS and of a debt due to him 2. An vndertaking of the debt and a couenant of satisfaction by and from PAVL 3. But yet with a Reuocation and bringing of the businesse
most honorable the Apostle of Iesus Christ but reioyceth rather in this stile of the prisoner of Iesus Christ preferring it before the title of his Apostleship not onely by this mention of his imprisonment to raise vp pitie in the mind of PHILEMON and so to make a way for his sute that followeth but also hereby to shew that he iudgeth it a far greater matter and more praise-worthy to suffer for the Truth then to preach the Truth for the gift of suffering is preferred before the gift of beleeuing Philip. 1. 23. much more is it then aboue the gift of preaching which being a gift incident to cast-awayes as to IVDAS must needs giue place to the gift of beleeuing proper and peculiar to the Elect. Good cause haue we therefore with the Apostle to reioyce in our sufferings as being not only the cognizance and liueries of true Christians but also of strong and tall Christians Infants and Babes in Christ haue no strength in their backs to beare the burden of Christs Crosse When therefore wee are called forth into the field it is a signe of some strength and Christian manhood wherewith the Lord hath endued vs. Those Christians therefore which haue rest giuen them when many of their Brethren are exercised vnder the Crosse must be so farre from censuring and condemning them in regard of their afflictions that rather they are to conceiue a more honorable opinion of them as being such to whom the Lord hath giuen more strength of grace then to themselues Againe in our sufferings for Christ here is further matter of ioy That the Lord doth vs a special credit in them in that he maketh vs witnesses of his glorious Truth to the whole world In this regard Acts 5. the Apostles being scourged reioyced in that they were counted worthy to suffer any thing for Christ In these and many other respects hauing so great cause of cheerfulnesse in the Crosse let vs according to PAVLS example in this place in a holy kind and manner bragge and boast of them thinking the markes of our Lord Iesus which wee beare about in our bodies Gal. 6. 17. to be no greater deformities to vs then wounds and a disfigured face with the losse of eye or nose are to the valiant Souldier who hauing gotten them fighting in defence of his Countrie accounteth them speciall ornaments witnesses of his valour and manhood Lastly we are to obserue in PAVLS example the Doct. 5 dutie of all the Ministers namely to make good Ministers must be ready to make good their preaching by the prison their preaching by the prison if need be their sayings by their sufferings O base is that libertie yea baser then the basest bondage which is got by flinching from that Truth which wee haue preached and professed True it is that all Christians by vertue of their calling are called to suffering Matth. 16. 24 and 1. Pet. 2. 21. Vnto this are yee called for Christ hath suffered for you he was our prisoner and captiue for our sakes why then should any thinke much to be his prisoner who suffered for vs the losse of libertie and life too But the Ministers in more speciall sort euen by vertue of their ministerie are called to these sufferings Coloss 1. 24. PAVL hauing said that he suffered afflictions for the Churches sake in the 25. Verse addeth as giuing a reason thereof Whereof I am the Minister So 2. Tim. 2. 3. Thou therefore as a good Souldier a good Minister suffer affliction The reason hereof is plaine Euery Minister is the Churches seruant and the end of his ministerie is to build vp the Church in the truth of the Gospel which he cannot doe vnlesse being called thereto he be ready to seale the Truth euen with his bloud If hee will not thus abet and iustifie his owne Doctrine he giueth cause to the Church to doubt whether that be the Truth which he hath taught yea in truth he destroyes that which hee hath built and vndoes all that hee had done formerly But of this point more afterwards Thus much of the first person writing the principall writer PAVL The second and inferior writer is TIMOTHEVS described by the title of PAVLS brother We are not to thinke that TIMOTHY had any hand at all in the writing of this same Epistle but onely because a force vnited is the stronger PAVL takes him into the society of this Petition to PHILEMON together with himselfe So that TIMOTHY did only consent to this Petition of PAVL hee did not helpe him in the penning of it nor no man else onely the holy Ghost This example of TIMOTHY willingly ioyning with PAVL in this so Christian a businesse must teach vs without any sticking freely and frankly to lend our helpe to any that shall demand it for the furtherance of any good and honest cause TIMOTHYES stile here is PAVLS brother Elsewhere he calleth him his sonne as hauing conuerted him here his brother in regard of the communion of the same office with himselfe in preaching the Word Thereby teaching vs how louingly affected each to others the Ministers of the Word should bee whereof more afterward These be the persons writing The persons written to follow First the principall whom this letter more specially concernes the Gouernours of ONESIMVS First his Master PHILEMON Secondly his Mistris APPHIA PHILEMON is described first by the adiunct of PAVLS loue our beloued secondly by his calling our fellow-worker First hee is called beloued an argument that hee was one that loued God Otherwise that of IEHV spoken to IEHOSAPHAT might haue beene applyed to PAVL Wouldest thou loue them that hate the Lord Let vs learne by PAVLS example to haue our hearts inlarged in all true Christian loue towards the children of God Secondly hee is called PAVLS fellow-worker Whence it may probably be gathered that this PHILEMON was a Minister of the Word Though it cannot be denyed but that this title may be giuen not only to men but euen to women themselues as to PRISCILLA Rom. 16. 3. for all Christians are fellow-labourers in seeking GODS glorie and the common good of the Church Though yet in that place PAVL seemeth to respect in that title some speciall seruice which AQVILA and PRISCILLA had done for him Therefore BEZA well translates it My helpers for so the word ioyned with a Genitiue case is oftentimes taken But yet most properly this title belongeth to those that are of the same speciall calling with our selues I will not stand here to shew that the office of a Minister is a worke and that the Minister must be a labourer not a loyterer though I feare there be a number of idle bellies now adayes who may well call one another fellow-loyterers but rather I obserue First the humilitie of PAVL who though an Apostle in the highest degree of the ministerie Ephes Doct. 4. 11. 1. Cor. 12 28. yet disdayneth not to mate and yoke Humility of Ministers himselfe not only
with the Euangelist TIMOTHY an inferior degree but euen with an ordinary Pastor PHILEMON who was yet of a lower place then TIMOTHY How sweetly doth hee practise his owne precept Rom. 12. Make your selues equall with them of the lower sort whereas now many are so farre from this that they euen scorne and disdayne their equals making an inequality where God hath made a paritie well is it if those that are a great deale their betters may haue the account of equals The Apostle saith When I was as a child I spake as a child and euery way behaued my selfe thereafter familiarly conuersing with my fellowes But many nowadayes though in truth but children yet disdaynfully cast off the company and familiarity of children climbing higher and vndecently placing themselues in the ranke of tall and perfect men Art thou a Pastor speake and doe as a Pastor to thy fellow-Pastors and not as though thou wert an Apostle or Euangelist PAVL an Apostle equals with himselfe an ordinary Pastor and now behold a great difference Ordinary Pastors doe not only equall themselues with but euen aduance themselues aboue Apostles and Euangelists taking more vpon them then euen they did Secondly I obserue the cause of PAVLS loue to PHILEMON by the coniunction of these two things together beloued and fellow-worker The latter is the cause of the former therefore was PHILEMON beloued of PAVL because his fellow-worker in the ministerie Note then that those that are ioyned together Doct. in the same Calling ought in this regard more Those that are ioyned in vocation should be ioyned in affection dearely to loue one another True it is that the generall calling of a Christian should be a sufficient bond to knit together in true loue the hearts of all Christians But when to this bond there commeth a second of our speciall callings our hearts should be more firmely and fastly knit together that so it might appeare that when our hearts shall be linked together by the bond of nature or Christian and speciall calling that a threefold cord is not easily broken But where shall wee find this sweet coniunction of beloued and fellow-worker In the most men the Prouerbe is verified Figulus figulo inuidet One Potter enuies another But farre be this enuy from al Christians of what calling soeuer specially of the Ministerie The Ministers must loue together as Brethren and with one heart and hand giue themselues to the Lords businesse Farre bee from them the mind of the Monopolists that they should goe about to ingrosse the Word of God to themselues nay rather with MOSES let them wish that all Gods people were Prophets Christ taught his Disciples who themselues were Labourers in his Haruest to pray the Lord to send foorth Labourers into his Haruest Matth. 9. The second principall partie to whom PAVL more specially writes is the other head of the Family APPHIA PHILEMONS wife who hath the same title of beloued giuen her with her husband VERS 2. And to our beloued APPHIA c. HEre first obserue that the wife is the Doct. 1 husbands companion in the gouernement The wife is the husbands companion in the gouernment of the Family of the Family and for the ordering of domesticall affaires Therefore PAVL writes not only to PHILEMON but also to APPHIA iudging her consent necessary for the entertainment of ONESIMVS into the Family PAVL did not thinke it fit for the husband to take a seruant into the family against his wiues consent And this is the reason why APPHIA though a woman is set before ARCHIPPVS not onely a man but a Minister because shee had more to doe in this matter being a Mistris in the family then he who as it may not vnprobably bee coniectured boorded only with them Whereas if he had only put in her name for remembrance sake or for salutation then doubtlesse he would haue set ARCHIPPVS before her Howsoeuer then the husband hath the highest place of authoritie in the house yet hee must acknowledge his wife giuen him of God an assistant and fellow-helper in gouernement and therefore not denie her that priuiledge and right which God hath giuen her See Prouerbs 31. vers 27. 1. Tim. 5. 14. PAVL calling APPHIA beloued as well as PHILEMON sheweth vs thereby that they were a holy and religious couple both of them fearing God A great blessing of God to his children when they shall be thus equally yoked so that the Church shall haue cause to acknowledge them both and to loue them both This blessing of God as it is great so rare and seldome seene many DAVIDS are vnequally yoked with mocking MICHALS and many ABIGALS with naughtie and niggardly NABALS This no doubt made BATHSHEBA seeing daily experience hereof in her owne time to crie out Who shall find a vertuous woman If then PHILEMON and APPHIA meete together let them both blesse God each for other Lastly let vs learne by PAVLS example to loue the graces of God in whomsoeuer as well in women as in men Hee cals not onely PHILEMON beloued but APPHIA also Yea by how much the infirmitie of that sexe is naturally greater then in the other by so much should Gods grace be more tenderly and louingly respected Thus much of those parties to whom principally PAVL writes Those whom these his Letters lesse respect follow First ARCHIPPVS of whom mention is made Col. 4. He was one of the Ministers of that Church and as it seemeth dwelt with PHILEMON Therefore PAVL writes also vnto him concerning this priuate businesse as being next to the Gouernours of the House a principall member therein in regard of his calling He therefore by that credit and authoritie which he had with PHILEMON and APPHIA might much further this cause This ARCHIPPVS is set forth by the title of PAVLS Fellow-souldier that is by a Metaphor a fellow-Minister Here then wee see that Ministers are compared Doct. to Souldiers Let vs see then wherein this resemblance Ministers are Souldiers stands A Minister therefore is a Souldier 1. in the Field 1. in the Field 2. in the Garrison first in the Field two wayes 1. in Conflict 2. in Victorie First in Warring and Conflicting and that specially 1. in Conflict with 3. enemies 1. Satans temptations with three enemies first with Sathans Temptations Matth. 4. 1. As soone as euer Christ was installed into the Office of his Doctorship he was led by the Spirit into the Wildernesse to encounter hand to hand with this enemie For how shall he be able to relieue the tempted who himselfe is wholly vnexperienced in temptations It is therefore worthily said That Prayer Reading Meditation and Temptations make a Diuine Therefore PAVL 2. Cor. 12. 7. was buffeted by this enemie Secondly With Persecutions 2. TIM 2. 3. Suffer 2. Persecutions Affliction as a good Souldier of Iesus Christ. The Ministers being principall Souldiers euen the Standerd-bearers in this Spirituall Armie Sathan will most fiercely rage
outward Prosperitie hath Securitie annexed vnto it and is a fore-runner and beginning of that eternall Prosperitie and Felicitie in Gods Kingdome for both these things are vnderstood by the name of Peace Securitie Psal 4. 9. I will lay me downe and sleepe in peace first securely and the perfection of all prosperitie in the life to come Psal 37. Marke the iust man the end of that man is peace First from hence obserue that as wee may lawfully Doct. 1 desire for our selues and others outward prosperitie We may lawfully desire outward blessings and how and the blessing of this life Giue vs our daily bread Petit. 4. Food conuenient Pro. 30. so how and in what manner we must desire them First hauing desired grace in the first place Mat. 6. First seeke the Kingdome of God and then in the second place we may seeke temporall things but now men are all for peace Who will shew vs any good few or none for grace peaceable men as I may call them enough very few gracious men that doe first of all seeke Gods grace and then in the second place peace Secondly in desiring of outward things wee must moderate our desires that they goe not beyond their bounds to desire abundance and superfluitie of them for we desire them by the name of Peace therefore no more must wee desire but that which will serue vs to attend the works of our Calling with free and quiet minds without disturbance or distraction Thus AGAR prayed against pouertie and for a competency of outward things lest otherwise falling into Satans snare hee should take the name of God in vaine Thus farre may our desires goe And our heauenly Father knoweth wee stand in need of these things namely of a competency of them as a very necessarie helpe for Gods seruice Secondly againe PAVL first desiring Grace and Doct. 2 then Peace sheweth vs that peace namely outward Peace is a fruit of Grace prosperitie is a fruit of Grace and so that the neerest and most compendious way to get peace is first to get grace and fauour with God IOSEPH and DAVID had wonderfull successe in all their wayes and the reason the holy Ghost yeeldeth thereof is this The Lord was with them Genes 39. 1. Sam. 18. The way of man first of the iust man of whom hee had formerly spoken is directed by the Lord but what is the reason hereof Because the Lord loueth his way that is is well pleased with him and his course of life Psal 37. 23. therefore hee had shewed before how the wicked man borrowes and payes not againe though rich and wealthy whereas the godly though poore is able to lend And all this because as he addeth Vers 22. The blessed of the Lord shall inherit the Land It is the grace and blessing of God that is all in all And as it is the cause of good successe in the generall course of our liues so likewise in euery particular action Psal 44. The Israelites victorie ouer the Canaanites is ascribed not to Sword or Bow but to the light of Gods countenance because hee did fauour them NOAHS preseruation in the Floud MARIES honour to bee Christs Mother giuen to this cause they found fauour with God Would we then enioy the comforts of this life would we prosper and thriue in our endeuours and works of our Calling Labour then for Gods grace and fauour Grace is the onely meanes to draw on Peace When wee haue got Christs righteousnesse it is that Grace which makes vs gracefull to God Matth. 6. then outward things come voluntarie as it were of their owne accord without our seeking or desiring no maruell then if oftentimes things goe crosse with vs wee by our sinnes hauing drawne downe the curse of God vpon all our enterprises This is the reason why Gods children liue better euen with greater credit and reputation in the world with a little then many times the wicked doe which haue farre more Gods blessing sets forward the one and his curse blowes vpon the other But we oftentimes see those that are not in greatest Obiect fauour with God abounding with these earthly blessings Psal 17. The men of this world whose bellies thou fillest and fattest with the hid treasures of the earth And on the contrarie those that haue greatest store of Grace to haue a very small pittance of Peace First For the godly who hauing their part in Answ grace haue alwayes in some measure their portion in peace also for first The end of all his afflictions whereto they are disposed is peace Psal 37. The end of the iust man is peace Secondly He hath the peace of Securitie in his greatest distresses Psal 3. 6. I laid mee downe and slept and rose againe because thou Lord sustaynedst me and Psal 4. 9. I will sleepe in peace Thirdly He hath the peace of Contentation Grace supplying and sweetning the want of Peace and turning very Warre it selfe into Peace darknesse into light to the godly his heart is at rest and at peace within it selfe There is no warring of the affections against God whatsoeuer his outward estate is Therefore Psal 37. A little to the righteous is more then great riches to the wicked for godlinesse is great gayne bringing contentation Secondly For the wicked It is farre otherwise with them in their peace which being a gracelesse peace a peace not founded on grace is in truth a peacelesse peace for in the middest of their peace they want the peace of Securitie their hearts tremble like an Aspen lease in feare of change or if they haue securitie it is a presumptuous and false securitie for when they crie Peace Peace then is their destruction at hand 1. Thess 5. 3. And let their Peace be neuer so flourishing yet still want they the Peace of Contentation they thinke all too little if they had the whole World with ALEXANDER they would grieue there were no more for them to get Againe as the end of the godly mans Warfare is Peace so the end of the wicked mans Peace is Warfare euen an eternall Warfare and wrestling with the anger of God in Hell Therefore a sound and safe Peace ariseth onely from the Grace of God The Peace of the wicked deserueth not the name of Peace There is no Peace sayth my God to the wicked Esa 57. Thus much for the things desired Now let vs see from whom they are desired first from God the Father secondly Christ Iesus our Lord. The Holy Ghost is not here excluded though not named But in all actions of God respecting the creatures when one Person is named the rest are to be included By God being here opposed to Iesus Christ wee are to vnderstand the first Person who is called our Father not onely in regard of Creation Luk. 3. ADAM the sonne of God Heb. 12. the Father of Spirits but also and especially of adoption in Christ And that to this end that as wee might hence assure
our selues equally bound to giue thanks to God when he hath heard our prayers This is a rule Whatsoeuer we pray for the same when it shall be granted are we to giue thankes for Psal 50. 15. Againe in the diuers dispensation of graces Gods glorie which wee are bound to redeeme euen with our owne liues is exceedingly set forth And how can I the sonne of God behold the glory of my heauenly Father and not haue my heart resoluing and melting it selfe with ioy Moreouer we are to know that the blessing of our Brethren by vertue of that neere coniunction wee are knit together in are ours wee haue a speciall right and interest in them This is that Communion in the which those words mine and thine must not bee heard My gifts are thine and thine are mine in regard of the profit and emolument of them The eye in the naturall bodie seeth not for it selfe but for the whole bodie Hence PAVL 1. Cor. 3. saith to the Corinthians All things are yours euen the most excellent gifts of the Apostles They might lay claime to them as being by God appointed for their benefit When then we behold a more plentifull blessing in another then in our selues let vs then thinke with our selues how we haue our part therein how God therein hath prouided for our good And therefore in enuying thy Brother Gods bountie and liberalitie thou doest withall vnnaturally enuie thy selfe thine owne good that is inclosed in those gifts of thy Brother So much PAVL by his practice here sheweth This is the most speciall ground of driuing away enuie and stirring vp ioy in vs in the beholding of any good thing in our Brother namely to consider that we haue our part therein Is there any man so foolish to enuie his neighbour a more plentifull Crop of Corne then he himselfe hath in his owne Field if so be that he shall haue a share in his neighbours Crop Nay rather he would be glad because the more his neighbour hath the greater will his profit be And surely it is very strange Who is it that would take it heauily that a piece of Money should be put into another mans hands so he shall haue as much gaine by it as he in whose hands it is Will he not rather be glad that he is rid of so great a trouble and freed from so great a feare which the charge of the Mony would haue brought vpon him for he shall haue an equall diuident in the gaine with him in whose custodie it is in the meane time being free from the negotiating and of feare lest the Mony miscarrying hee be made to make it good The case is the same here The encrease that comes of the gifts of thy brother is as well thine as his If the principall sustaine any danger he must look to that thou art not to be accountable for his negligence and vnskilfulnesse I but thou wilt say Herein is my brother aduanced aboue me in that he is so be trusted with so many Talents God doth not me the like honor O foole doth this grieue thee Thou lookest vpon the honor but seest not the burden annexed for to whom much is committed of him shall much be exacted and when he is called to his account if he be found either idle or vnfaithfull the greater wil his iudgement be Therefore think with thy selfe thus If the Lord had made me steward of those gifts haply I might haue fayled in the skilfull and faithfull imployment of them So in the end there should haue beene a heauie reckoning for me Gods dealing is both therefore wise and mercifull towards me If these Talents had beene in my hands they might haue perished without any aduantage to God my selfe or the Church Now then how wise is God to put them into the hands of a more skilfull husband that can employ and vse them better then I should and yeeld a greater encrease of profit euen to my owne selfe then I my selfe could haue done if I my selfe haue had the husbanding of them in my owne hands For it is most certaine that many men would not haue halfe that benefit of the gifts of God being in their owne keeping which they haue now being conferred vpon others As the foot if it should haue the power of seeing which is in the eye it could make nothing that vse of it which it doth now whilest it is in the eye Here then is a further cause of Thanksgiuing for the blessings of God vpon our brethren not only that we haue benefit by them but more benefit oftentimes then if we had them our selues in our owne possession Wherefore that common prouerbe is to be left which we vse when we see any good blessing hath befalne our brother O such a one may thanke God It is true But why doest thou lay that dutie wholly vpon him exempt thy selfe Mayest thou not thanke God too to whom the Lord is beneficiall in thy brother The oyntment powred on AARONS head though first of all in greater quantity it lighted vpon the next parts the beard the shoulders c. yet from them it descended to the nethermost Vestments So the graces of our Head Christ though first they come to those that are the most eminent members in his body yet they rest not in them but from them they drop and distill downe vpon the inferior members and that in farre greater measure then if they had flowne immediatly from the Head to them Wherefore as in Confession we are bound to lament and bewaile the sinnes of our brethren as our owne so likewise in Thanksgiuing to reioyce in their blessings euen as if they were our owne Thirdly If in PAVLS example others are bound to giue thanks for our graces then it is our part who Doct. 3 through Gods mercies are possessed of any of his graces so to vse them that we may minister iust cause to our brethren to giue thanks for them For many there are very richly endowed with varietie of graces that yet abusing and peruerting them to the hurt of the Church or not vsing them at all but lapping them vp in a Napkin and burying them in the bowels of the Earth giue occasion rather of griefe then of thanksgiuing But they should remember that they are no Lords or Proprietaries of their Gifts that they may say with him in the Gospell Are they not our owne may we not do with our owne what we list No they must know as DANIEL very ingenuously confessed concerning the Gift of Prophecie before NEBVCHADNEZAR Dan. 2. 32. that they haue receiued them for the Church whose seruants and debtors they are And therefore if wee shall not communicate our gifts to the Church and people of God they will complaine of vs to God and complaine of vs of iniustice in with-holding the good from the owners thereof contrarie to SALOMONS Precept Prou. 3. 27. Fourthly PAVL saying that he heard of the Faith Doct.
that he might haue ministred to me secondly PHILEMONS in thy stead PHILEMON by this meanes had beene freed of a burden which he was bound to vndergoe namely ministring to PAVL The second thing in his Answer is the setting downe of the true cause why he sent him in the 14. Verse But without thy mind I would doe nothing He was ignorant of PHILEMONS mind and so hee might haue kept and vsed his seruant against his liking The which hee sheweth would not haue beene well by the commoditie that thence would haue ensued The benefit of ONESIMVS ministring would haue beene forced and not free where hee implyes thus much That if he were willing to send him back he was not against it yea he would rather haue it so then he should be hardly dealt with at home For the first part of this Answer from thence we learne First With how fast a glue Christians hearts are Doct 1 fastened one to another that they cannot be seuered The vnion of Christian hearts without great sence of griefe and if it were possible they would enioy alwayes the bodily presence each of other liuing and dying together But more especially is this affection betwixt Ministers and the true members of the Church specially those whom they haue conuerted by their Ministerie See this affection in PAVL towards the Romans 1. 10 11. and Thessalonians 1. Thess 2. and Galat. 4. 20. A iust rebuke to such Non-residents that haue not this affection to their Flockes that doe willingly diuorce themselues from them comming onely amongst them sometimes to reape the fruits of the Earth and not those fruits whereof PAVL speaketh Rom. 1. 10. the reaping whereof was that which made him so desirous to see the Romans And as Ministers are thus affected to their people so the people to them See the example of the Ephesians Acts 20. towards PAVL and of LIDIA Acts 16. Of the Demoniacke Luk. 8. 38. And of whole Multitudes Luk. 4. 42. toward our Sauiour of ELISHA to ELIAS readie to be rapt vp and many such like But many in these dayes are rather like the Gadarens louing the Ministers roome better then their companie Secondly From the end whereby PAVL was Doct. 2 moued to desire ONESIMVS companie with him still That he might minister to me in thy stead in the Bonds of the Gospell We learne that it is the dutie of euerie one of vs both in our owne persons and in those that belong vnto vs to be helpefull to the afflicted members of Christ specially for the Truth A verie strong Reason whereof the Apostle layeth downe calling his Bonds the Bonds of the Gospell in a most elegant kind of speech not so much by a Metonymie of the Cause as I take it because the Gospell procured him those Bonds but to signifie a further matter vnto vs namely that in him the Gospell it selfe in a manner was bound though not in it selfe For like a Mightie SAMSON it will breake all Bonds whatsoeuer and the Word of God cannot be bound 2. Timoth. 3. yet in the endeuour of the Aduersaries Therefore let vs not thinke when a Minister of the Gospell is cast into Prison for any Truth of the Gospell that it is onely the Ministers owne Cause nay it is the common Cause of the Church for through his sides they strike at the Gospell it selfe which is to be respected of vs all And therefore if wee be wanting to him wee forsake the Gospell and so Christ himselfe who one day will say vnto vs I was in Prison and yee visited me not For the second part of his Answer in the foureteenth Verse thence we learne First That the authoritie of Masters ouer their Doct. seruants and so by like proportion of Kings ouer Religion abolishes not ciuill gouernment their subiects is not taken away by Christian Religion but still remaines in force confirmed rather then any thing impaired ONESIMVS his conuersion to the Faith gaue him no manumission and libertie from his Masters seruice PAVL here plainly acknowledgeth that PHILEMON was specially interested in ONESIMVS and therefore not knowing his mind hee would not retaine him and the benefit of ONESIMVS his ministring to him is called PHILEMONS That thy benefit might not be c. Seruants then and all inferiors must learne still to acknowledge their Superiours and Gouernours and not vnder the pretence of Religion to shake off that yoke which God hath layed vpon them and which in truth Religion fasteneth most surely vpon them If before Religion Master and Seruant Prince and People were out of ioynt Religion comming sets them in and establisheth both the King in his Throne and the Master of a priuate Family in that his authoritie ouer his Household This was a Doctrine that many seruants in the Apostles dayes could not well brooke alledging That if their Masters were Infidels then it was not fit that they who are Christians should serue such being in regard of their Christian calling aboue them and if they were beleeuers then they were their equalls The Anabaptists likewise at this day oppose this Doctrine who would haue the Gospel crie downe all Ciuill Policie But here we plainely see the distinction betweene Master and Seruant yea such a Seruant as is a Bondslaue whose life is in the hands of his Master to be confirmed and surely euen this kind of Bondage may still stand being vsed with Mercie and Moderation Arguments may be these First If we looke to the first originall it will not seeme vnreasonable Now the first originall was the sauing of those whom they subdued in the Warres Whence comes the Latine word Servus quia in bello seruatus because he was preserued in the Warre taken captiue and his life spared Now that such mens seruice and subiection may be in a farre lower degree then other Seruants who onely we hire for Money may very well stand with equitie Secondly The Iewes being captiued and become NEBVCHADNEZZARS slaues are commanded by God to quiet themselues in that state and willingly to subiect themselues to the Lordship of the Babylonians Thirdly ABRAHAM had such in his house Genes 17. and the Iewes were permitted to haue such Leuit. 25. 45. Fourthly The Apostles in their Epistles impose subiection vpon Seruants most of them then being Bondslaues see 1. Cor. 7. 21. Art thou called being a Bondman Care not for it but euery man abide in that calling wherein he was called But many things are obiected to the contrarie First That in the same place 1. Cor. 7. Be not seruants Obiect of men That is in regard of Conscience which knoweth Answ no other Lord then Christ but not otherwise Secondly Bondage is a fruit of Sinne from Obiect which we are freed that are in Christ Sicknesse Death and all temporall punishments Answ still remaine which also are fruits of Sinne. But as in them so likewise in Bondage the Curse is taken away to Gods children Thirdly Euery man was made to
they are nothing but seruants If thou lookest to haue more then other ordinarie seruants thou thy selfe must become more then a seruant Though yet a worldly Master will make thee lesse then a seruant and thy condition with him will be worse then of other seruants not fearing God But this is their sinne If thy seruant be more then a seruant why then hath he lesse at thy hands then hee that is a seruant and a seruant onely Specially vnto me THat which PAVL presses PHILEMON vnto hee vrges from his owne example by an Argument drawne from the lesse to the greater on this wise I desire nothing of thee but what first I doe my selfe I plead but for that affection from thee toward ONESIMVS which I my selfe beare to him If he be deare to me then much more ought hee to bee so to thee for I am tyed to him but in one bond as he is a Christian but thou art bound to him with a twofold cord which cannot be easily broken Onely spirituall and gracious respects challenge affection from mee but together with these doe outward and naturall bonds plead for regard from thee who art bound to him both in the flesh and in the Lord both as he is a seruant and as a Christian seruant Hee is deare to mee onely as a member of the houshold of Faith thou art also bound to him as a member of thine owne houshold If then I vpon this single bond hold him so deare how deare then should he be to thee thus doubly obliged to him The reason may be drawne into this forme If I PAVL thus dearely loue ONESIMVS then oughtest thou PHILEMON to doe the like But I dearely loue him Therefore c. The Consequence of his Argument hee proueth thus Hee that is bound to a man by a double bond ought to regard him more then he that is bound to him by a single bond But thou art bound to ONESIMVS by a double bond I but by a single one Therefore c. First PAVL vrges PHILEMON from his Doct. 1 owne example I loue him Therefore oughtest Ministers should be exemplarie in what they teach thou and what I require at thine hands I doe my selfe I that plead for affection doe shew affection I that call for loue doe shew loue Then a man pleades strongly indeed when hee makes himselfe a precedent Ministers should bee exemplarie in all they vrge and teach Then is there life in their Doctrine when there is Doctrine in their life Men in this case are readier to liue by sense and sight then by Faith Religion hath a Truth and a Power People will neuer beleeue the Truth of a doctrine in our mouthes where they see not the Power of it in our liues The want of sight causes the want of Faith Except with THOMAS in another case they see they will not beleeue Their eyes must be taught as well as their eares Philip. 4. 9. Those things which yee haue both learned and receiued and heard and seene in me doe As GIDEON to his Souldiers so should Ministers to their people be able to say Looke on me and doe likewise as I doe so shall yee doe Iudg. 7. vers 17. Therefore PAVL wishing TIMOTHY so to carry himselfe in his Ministrie as hee might bee free from contempt and scorne counsels him to be exemplarie 1. Tim. 4. 12. Let no man despise thy youth but be thou an example to them that beleeue How many bring contempt both vpon their persons and their doctrine whilest their doctrine condemnes their owne liues or their liues confute their owne doctrine while they stand like way-markes and point out the way to others and yet stirre not themselues It is poore comfort for a Minister to be no further then a Pharise Of the Pharises was our Sauiours caution Matth. 23. 3. Doe yee not after their works for they say and doe not Such as say and doe not doe after their works While wee doe after their works which is to doe no works how shall wee make our peace with that Text Except your righteousnesse exceed the righteousnesse of the Scribes and Pharises yee shall not enter into the Kingdome of heauen Wee exceed them not vnlesse wee be practicall they were verball Doctors If dangerous not to goe beyond a Pharise how much more to come short To vsurpe MOSES his Chaire and not to open MOSES his Law is to be worse then a Pharise But yet onely to open the mouth and no more what singular thing is this Did not the Pharises the same And what art thou the better that thou art not worse then a Pharise so long as thou art not better As good neuer a whit as neuer the better Physicians and Ministers that in diuers things doe agree yet herein must disagree Physicians will often prescribe that to others which they will not venture to practise vpon themselues Ministers practice with EZRA should goe before their prescriptions Ezra 7. vers 10. For EZRA had prepared his heart to seeke the Law of the Lord and to doe it and to teach in Israel Statutes and Iudgements Where they faile in this let them make account to bee choked with that prouerbiall speech Physician heale thy selfe And they will bee as ridiculous as LVCIANS Apothecarie who sold Medicine to cure the cough and yet was shrewdly troubled with it himselfe It censures therefore such as haue their tongues of a larger size then their hands hauing indeed in regard of any practice withered hands A Kingdome diuided against it selfe cannot stand No more can a Ministrie diuided against it selfe Such a Ministrie is that whose practice giues the doctrine the lye It is not enough for Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. vers 15. to diuide aright but they must also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galat. 2. vers 14. Walke aright See how sharpely PAVL takes vp such Rom. 2. vers 21. Specially to mee And yet the bond whereby hee was tied to him was the generall bond of Religion Doct. 2 No bond stricter then that of religion and Christianity Euen this generall calling is a speciall ligament of affection Religion hath it's name from binding As it bindes to God and obedience to him so it bindes the religious in speciall and hearty loue each to other Though Religion and Christianity be our generall calling yet workes it speciall affection Gal. 6. 10. Doe good to all but especially to the Houshold of faith That affection betweene persons that haue the speciall bands of naturall and ciuill relations is not so speciall as that which this generall band causes Nature makes Husband and Wife but one flesh Grace makes them euen one Spirit How often is there no affection where a speciall band Not to instance in the neerer band of naturall brother-hood in the which how generall and superficiall oftentimes are affections how slight and slender is the affection betweene masters and seruants But be it that there is the
they that haue their liberty are notwithstanding fellow-prisoners inasmuch as they remember those in bonds as if bound with them 10. They haue a partnership each in others goods and in some sense may bee sayd to haue common goods Not that this partnership and communion should bee Anabaptisticall denying men the propriety of their possessions as if hedges and ditches could not stand with Christian religion but such a communion as denies no man the right but only craues the vse of mens temporal goods for the refreshing the necessities of the Saints And in this regard it is that the poore needing the helpe of our goods is called the owner of them Pro. 3. 27. Withhold not the goods from the owners thereof Euen this fellowship and partnership makes the poore Saints owners of our temporall goods in regard of the vse of them when the poore members of Christ are in want wee must not say our goods are our owne because the Communion of Saints binds vs to communicate vnto the necessities of the Saints And in this sense may we apply that extraordinary fact to our ordinary communication to the Saints necessities Acts 4. 32. And the multitude of them that beleeued were of one heart and of one soule neither sayd any of them that ought of the things which hee possessed was his owne but they had all things common The waters of a mans well and cisterne may be common for the vse of others but yet the well and the cisterne let them be thine owne onely and not the strangers with thee Prou. 5 15. 17. Hence PAVLS phrase of the fellowship of the ministring to the Saints 2 Cor. 8. 4. And he commends the Philippians for communicating to his affliction Phil. 4. 14. And no maruell that their goods are common when their liues are not their owne for we ought to lay downe our liues for the brethren 1 Ioh. 3. 16. The second poynt The ligaments or bonds of this partnership They are two 1. The Spirit of CHRIST which being one in all must needes binde all in one The Spirit as it knits vs all vnto CHRIST so all of vs one to another The Spirit of CHRIST communicates it selfe to all the true members of CHRIST there is but one spirit which rules in all beleeuers Ephes 4. one spirit And by one spirit we are baptized into one body 1 Cor. 12. 13. Therefore haue they all communion with themselues because communion with that one spirit for looke as it is with the body in which though there bee diuers members yet they haue a fellowship each with other because they are all informed but by one and the same soule and because they haue all communion in one forme so is it here The spirit is as the forme which giues being to the body and so by vertue of this one spirit common to vs all though we distinct and seuerall persons yet haue wee communion and partnership each with other Hence called the communion of the Holy Ghost 2 Cor. 13. 13. The communion of the holy Ghost be with you all The communion of the holy Ghost because he communicates himselfe to vs and we in and by that Spirit haue mutuall communion and fellowship each with other 2. The grace of loue which is as the sinewes and arteries knitting this body together therefore called the band of perfection Col. 3. 14. And PAVL ioynes these two together Phil. 2 1. If any comfort of loue if any fellowship of the spirit It is sayd Acts 4. 32. That the beleeuers had all things common now what might be the ground thereof the beginning of the verse shewes They were all of one heart and of one soule In partnership in the world what is it that makes partners ioyne together and cleaue together but the good and hearty affection each bears to other That which the Apostle himselfe here inferrs vpon Vse 1 this ground to make vs respectiue and regard full of the Saints of God and all duty to them as be fore in the former doctrine To labour to procure and aduance the good Vse 2 one of another It is against the law of partnership for a man to do all for his own priuate gain good but such as are in partnership doe equally procure and seeke each others gaine and as they haue a ioynt and common stocke so they aime at the common good and gaine one of another This vse the Apostle makes of this poynt Phil. 2. 1. 4. If any fellowship of the spirit Looke not euery man on his owne things but euery man also on the things of others It is a foule fault which PAVL taxes in the same chapter vers 21. That all seeke their owne and an high commendation which in the same place hee giues TIMOTHY that he naturally cared for their estate They that are of the Common-wealth of Israel must be no priuate-wealths men They are all bound together by the bond of loue and loue seekes not her owne things Since GOD hath made vs all fellow-partners seeke we euery man the good of another labour wee to prouoke each other to loue and good workes to admonish to instruct to edifie to build vp one another in our holy faith Bee not straight hearted but communicate thy graces vnto others let them haue the benefit thereof Bee not straight handed but communicate thy goods vnto others let the necessities of the Saints haue the comfort thereof What a shame that one fellow-partner should see another want Is thy fellow-partner behinde hand and playes he not the good husband in his spirituall estate Call vpon him aduise him help him and direct him how hee may thriue Especially doe such Ministers transgresse the lawes of this partnership who hide their talent in a napkin and dig it into the earth and returne not the aduantage of it to the common treasury of the Church Their gifts are not their owne but they are the common goods of the Church It is odious to enclose Commons Church-robbery is sacrilegious and infamous How can they escape that infamy that denie Gods Church the benefit and vse of those gifts God hath giuen them for his Churches sake Many speake against Impropriations and iustly but the spight is that in the meane time they marre or at least wrong a good cause with their owne guiltinesse For while they speake against temporall they themselues are guilty of spirituall Impropriations and the world reckons and not amisse that the impropriations of church-Church-graces is a greater sinne then the impropriation of Church-goods This shewes where the right and best good fellowship Vse 3 is to be found The world wrongs religion when they accuse it to be an enemy to good fellowship There is no such good fellowship in the world as religion teaches Christians they as NAZIANZEN termes them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right good fellowes There is a supposed good fellowship to which Religion is an enemy indeed because it is an enemy to this holy