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
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
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
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
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
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
of prison Acts 12. 5. So Peter was kept in prison but earnest prayer was made of the Church vnto God for him The Church first sent vp their praiers before GOD sent downe his Angell And Acts 16. 25. 26. At midnight Paul and Sylas prayed vnto God and suddenly there was a great earthquake so that the foundation of the prison was shaken and by and by all the doores were opened and euery mans bands were loosed Oh sweet comfort to all the imprisoned Saints of GOD. The enemies of the Gospell haue not them in so sure hold as they make account of they haue a key about them which if GOD see it good shall open the prison doores and vnloose their bands and set them at liberty There is more power in the Saints prayers then in their enemies threatnings and so more comfort in the one then matter of feare in the other There is no prison so strong but prayer if God see it good is able to open It is no lesse powerfull to fetch downe the prison walls then the trumpets of Ramms-hornes were to fetch downe the high walls of Iericho Obserue the speciall meanes of restoring GODS Doct. 2 Ministers if euer restrained I trust thorough your prayers I shall bee giuen vnto you The prayer of the righteous auaileth much Iam. 5. It auaileth to the restoring of PAVL to his liberty if GOD see it fit for him If the prayer of one righteous man is of such force what are the ioynt and vnited prayers of the whole Church Heb. 13. 18. 19. Pray for vs and I desire you somewhat the more earnestly that yee doe so that I may bee restored to you the more quickly I trust thorough your prayers I shall be giuen that Doct. 3 is freely giuen vnto you Euen those blessings Prayer merits not which we haue from God by prayer are free and franke blessings Though wee obtaine blessings by prayer yet not for our prayers that is not by the merit of our prayer Prayer is a begging of blessings from the Lord what can the begger deserue by his begging Though we giue when one beggs yet not for any worth in his begging but wee doe it out of meere compassion without any desart on his part The prayer of the righteous auaileth much not simply because prayer but because the prayer of the righteous whose person is iustified and reconciled in CHRIST and accepted in his merits If our praiers were meritorious then could it not stand with GODS Iustice so much as to deferre much lesse to deny them sometimes What Iustice is it to keepe backe that from a man which is his due by desart He that obtaines no more then his prayers deserue will finde little heart to pray and may spare the labour of thankesgiuing VERS 23. There salute thee Epaphras my fellow-prisoner in Christ Iesus 24. Marcus Aristarchus Demas and Luke my fellow-labourers 25. The grace of our Lord Iesus Christ bee with your spirit Amen THE conclusion of the Epistle which is spent in saluation and in prayer First hee salutes PHILEMON from EPAPHRAS MARCVS c. EPAPHRAS is mentioned Coloss 1. 7. and 4. 12. MARCVS is mentioned Acts 12. 12. ARISTARCHVS is also named Acts 19. 29. 30. and Coloss 4. 10. DEMAS is well knowen by that place 2 Tim. 4. 10. And LVKE no lesse knowen by his Gospell Concerning salutations and their manner wee heard before verse 3. Heere then onely obserue the descriptions of these men EPAPHRAS is called his fellow-prisoner in CHRIST IESVS PAVL in prison hath a fellow GOD leaues not Doct. his comfortlesse and alone but sweetens the affliction Gods prouides for the comfort of his children in the prison of the prison with the communion of Saints PAVL ioyed not that EPAPHRAS was imprisoned hee had rather hee might haue beene preaching at Colossus but yet heerein see the good prouidence of God and therin might PAVL ioy so disposing that EPAPHRAS being imprisoned should be imprisoned in the same prison with PAVL If PAVL had beene alone in one prison and EPAPHRAS in another they had beene depriued of that sweet communion which now they had together in prayer in conference and holy discourse Heerein therefore did God graciously prouide for them both to bee fellow-prisoners not onely in the same cause but happily in the same house because he sends salutations from EPAPHRAS Yea God doth not onely prouide EPAPHRAS to be a fellow-prisoner to PAVL but rather then they shall want fellowes God himselfe will beare them company in their prisons Gen. 39. 20. 21. And Iosephs master tooke him and put him in prison in the place where the Kings prisoners lay bound and there hee was in prison but the Lord was with Ioseph Who would not be in IOSEPHS prison to haue IOSEPHS companion I am not alone saith our Sauiour Ioh. 16. for the father is with me GOD will prouide fellowes for his prisoners if not hee will recompence the solitarinesse of the prison with the sweet fellowship of his Spirit The cause of EPAPHRAS imprisonment is layd downe In Christ Iesus And indeed it was their fellow-ship in the cause rather then in the house that makes PAVL giue him the title of fellow-prisoner Happily there might bee others in the same prison for other causes which iustly deserued the prison but they were none of PAVLS fellow-prisoners because though put into the same prison yet not for the same cause What else might be here obserued was handled before verse 1. The other foure are described by another title of fellow-ship fellow-labourers to wit in the worke of the Ministry The ministry then is a painfull a laborious calling It is not a calling of ease or pleasure Mat. 9. Pray Doct. The Ministry a laborious and a painfull calling to the Lord of the haruest that hee would thrust forth labourers into his haruest Ministers are labourers yea haruest labourers which of all others are the sorest no labour more toylesome then the labour of the haruest man of all others it is the most sore sweating labour Surely the sweat of the Ministry exceedes the sweat of other callings and with the sorest labourer the Minister eats his bread in the sweat of his browes 1 Thess 5. 12. Now wee beseech you brethren know them which labour among you Men ordinarily will not know them nor know their labor yet GOD himselfe takes notice of it for a labour Reu. 2. 2. I know thy workes and thy labour GOD acknowledges the Ephesian Angells labour The Elders that rule well of double honour especially they that labour in the word and doctrine 1 Tim. 5. 17. we shall finde 1 Thess 2. 9. two sore words ioyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee remember our labour and our trauell Heereupon in Scriptures so often compared to souldiers shepheards husbandmen nurses all callings of no ease The pastorall toyle in the cure of soule is no lesse then was IAAKOBS in the keeping of LABANS sheep Gen. 31. 40.