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.
long and if they bee not knit together likewise in the bond of the Spirit O then there will bee a wofull parting euen betwixt those that are knit fastest and neerest together in these fleshly bonds the Husband and the Wife Two shall bee in one bed one shall bee refused the other shall bee receiued It serueth also for comfort to Christians when by death carnall Coniunctions are dissolued for still the spirituall Coniunction continueth Fiftly from the scope of the Apostle in these Doct. 5 wordes obserue that the consideration of that The good end of crosses must quiet vs. good end whereto God turneth those things which are grieuous vnto vs whether iniuries offred vs by men or afflictions immediately by his owne hand must quiet our minds and minister contentment vnto vs. It could not choose but bee a great griefe to PHILEMON for ONESIMVS to runne away for besides his owne losse of the money he grieued no doubt much more for ONESIMVS owne sake who was posting on in the high and readie way to Hell and for the Gospels sake which was subiect to the slanders of the wicked vpon occasion of this accident falling out in the house of such a Professor and Preacher as PHILEMON was yet here PAVL stops his mouth with this that this was turned now both to his owne and ONESIMVS his good Afflictions for the present are grieuous but when they shall bring with them happy fruits whether that of righteousnesse Heb. 12. or any other whether to our selues or others wee are then to reioyce more in that then we were grieued before in our owne hurt Thus IOSEPH quieted himselfe in those iniuries which his Brethren had done him and would not nourish any desire of reuenge in his minde because God had turned them all to so great a good Now howsoeuer whilest wee are in the bitternesse of our afflictions wee see not what is that good whereunto God will dispose it in the end yet sure we haue the promise of God that all things shall worke together for our good Rom. 8. and wee haue heretofore in our owne and others experiences seene the like practice of God This must make vs comfortable in the midst of our distresse knowing assuredly that God will make a good and happie end of it And then wee shall condemne our selues of folly in wishing our owne hurt and hinderance then wee shall thanke GOD for our crosses being made meanes of that good which wee would not for any good haue missed Bee not then impatient fret not murmure not at any iniuries whatsoeuer or any afflictions whatsoeuer that befall thee wait a while and thou shalt see GODS speciall prouidence ouer thee in those crosses insomuch that thou wouldest not for any thing but those crosses had befalne thee Martha though shee was grieued much at her Brother LAZARVS death and beganne euen to murmure saying Lord if thou haddest beene here my Brother had not dyed yet afterward when shee saw her Brother raysed againe and by this many to beleeue in CHRIST then shee could not but wonder at her owne folly that would haue hindered that so glorious a worke of God and the saluation of so many soules VERS 16. Not now as a seruant A Confirmation as wee shewed in the former Verse because now by his departure ONESIMVS was become a Conuert which is set foorth by the Metaphore of a Brother and therefore now by his departure was ioyned to him for euer for this spirituall Coniunction of Brethren in CHRIST shall neuer faile but shall continue for euer By a Brother then is here meant a true Christian as 1. Cor. 5. If any who is called a Brother and Gal. 1. 2. and the Brethren that are with me First Here note the spirituall kindred that is Doct. 1 betwixt true Christians they are all Brethren Brethren The spirituall kindred and brotherhood betweene Christians by the Fathers side hauing one Father God the Father of Spirits Brethren by the Mothers side lying in the same wombe of the Church hauing one and the selfe-same elder brother CHRIST IESVS begotten with the same spirituall Seed fed at the same Table with the same nourishment This Brother-hood must farre exceed the naturall euen as Gods Father-hood towards vs farre exceedeth the naturall Father-hood among men looke then what nature tyeth naturall Brethren to that doth grace much more tye spirituall vnto as First of all vnto Amitie and Vnitie Psalme 133. What duties it teaches 10. How happy a thing is it for Brethren to dwell together in Vnitie Let there be no strife said ABRAHAM to LOT betwixt thee and mee for wee are Brethren How then doe they shew themselues Brethren that doe bite yea and deuoure those that are of the same holy Profession with themselues Euen as in the Sea the greater Fishes swallow vp the lesser When there bee Schismes and Factions partakings in the Church EPHRAIM against MANASSES and MANASSES against EPHRAIM and the Children of the Church striue together in her wombe as once ESAV and IAAKOB it argueth that some at least are vnnaturall Brethren Againe it is the part of Brethren to take one anothers part to cleaue one to another taking that which is done to their Brother as done to themselues as wee see in the examples of IAAKOBS sonnes taking the abuse offered to their sister as to themselues and thinking it a sufficient excuse for their ioyning together in the reuenge of the Sichemites it was done in their sisters quarrell Should they abuse our sister as a Whore Well spirituall Brother-hood ought to bee more effectuall then naturall for there is a friend that is aboue a brother Prou. 16. that is the Christian friend who also is a spirituall Brother In euill causes therefore shall naturall Brethren thinke themselues excused that they doe it in defence of their Brethren and to manifest their naturall affection How then shall we be able to excuse our selues if in good causes we flinch one from another as DEMAS and diuers others did from PAVL leauing him to answere for himselfe O this is not the part of good Brothers How doe wee shew our selues Brethren Sonnes of the same heauenly Father when wee will not ioyne together in those things which are for the honour of that our Father and the good of our Mother the Church Thirdly it is the propertie of a Brother though at other times hee haue beene something more vnkinde to his Brother yet in his affliction and extremitie then to feele nature working in him and to shew and expresse his affection by doing his best This is that which SAEOMON noteth Prou. 17. 17. A friend loueth at all times and a brother is borne for aduersitie Wherefore howsoeuer in the time of peace wee haue not so manifested our loue to Christians as wee ought to haue done yet in persecution if there be any brotherly affection we cannot then containe it nay then it will breake forth Then wee shall cry
loftie and lordly yea euen to dis-robe and vnthrone Kings and to cast them downe vpon the dunghill and on the contrarie to exalt and aduance base beggers and bondslaues and that euen from the Dungeon and dunghill of Darknesse and Obscuritie to the Scepter oftentimes and Chaire of Estate as HANNA sweetly singeth 1. Sam. 2. 8. that so the righteous seeing these so iust and righteous so wise and mercifull workes of Gods prouidence might reioyce and all iniquitie might stop her mouth Fourthly in this example of PAVL writing by 4. A Christian may shew a sanctified heart in speaking of the meanest things diuine inspiration of this so meane and abiect an obiect we may further learne That there is no matter so base or vile in the speaking or writing whereof a Christian man may not bewray the inward grace and sanctification of his heart For so here PAVL writing to PHILEMON not of Iustification not of Predestination or any such profound mysterie but onely of a poore vassall and bondslaue yet see how presently hee mounteth vp into the very Heauens So that howsoeuer this Epistle in regard of the matter seeme to creepe on the ground yet in regard of the manner of handling it it may seeme with the wings of the Eagle to soare vp aloft almost attaining the height the might and maiestie of his other Epistles Though wee now are not to looke for such a measure of the Spirit as PAVL had in writing and speaking yet we in our measure must labour according to this president giuen vs in this place to speake and write holily and graciously euen of common and triuiall matters For they are deceiued who thinke that it is for Preachers onely in their preaching thus to speake or if it belong to others onely then when they are occasioned to speake of matters of Religion No gracious speech is not to be pent vp in so narrow a roome as the Pulpit it is not to bee confined within so strait bounds as matters of saluation But the Precept of the Apostle is generall Let your speech of what matter soeuer it treateth be alwayes seasoned with the salt of Grace Col. 4. 6. Yea as in meats the more subiect they be to putrifaction the more need they haue of powdering so in the matters of speech the readier we be in vulgar and ordinarie matters to forget our selues the more need haue wee the more throughly to season them with this holy Salt And as in the members of our bodie those parts which are most vncomely haue the greater comelinesse of apparell put vpon them 1. Cor. 12. 23. So in the obiects of our speech the meaner the baser they be the more need haue they that this their nakednesse should be couered with the glorious garment of gracious speech Why then should we be ashamed of the Language of Canaan in our common talke Why should not the good man out of the good treasurie of his heart bring forth sweet and sauourie speech euen then when he communeth of common and ordinarie matters Doth not euerie one of what Nation soeuer hee is Dutch French or English by his Dialect bewray his Countrey alwayes alike whatsoeuer the subiect of his speech be Why then should not wee as well approue the celestiall Canaan to be our Countrey by the spirituall proprietie of speech which that Countrey hath They then that are ashamed of this Language in their communication of this style in their writing shew plainely that they are not Citizens of the heauenly Ierusalem But if PAVLS letter written of a domesticall businesse be Scripture why should any be ashamed to grace and garnish their letters of the same kind with the holy phrases of the Scripture Yet many are so farre from this that euen then when they speake or write of points of Religion they doe it so vnsauourily and so vngraciously as that the vnsoundnesse of their rotten hearts is thereby manifestly layd open PAVL setteth a grace and a gloze vpon base matters by his holy character of speech these men pollute and prophane things in themselues glorious and excellent touching them with the base language of their vncircumcised lips of their impure and myrie mouthes Fiftly by S. PAVLS diuine handling this so low a subiect we may easily see what to iudge of those Epistles which as it is pretended were written by The Epistles of Paul to Seneca forged this our Apostle to SENECA The truth is they are bastards and counterfeits S. PAVL will not owne them for his They haue his name indeed but not the least dram or drop of his Spirit they sauour not of his Apostolicall grauitie and maiestie which shineth euen in this the least of all his Epistles In those forged Epistles farre higher matters are spoken of but alas how coldly how dryly and poorely yet here behold a poore pettie matter set forth with that pithinesse and powerfulnesse of speech as is admirable Now is there any likelyhood that PAVL should be so farre vnlike himselfe in a low matter to flye aloft and in high and loftie ones to creepe on the ground To put life into things almost dead in themselues quickning them with the warmth and spirits of his speech and to take life from things in themselues full of life cooling them with an ycie and frozen manner of handling Sixtly obserue in this Epistle occasioned by ONESIMVS 6. God turns mens sinnes to the Churches aduantage his running away from his Master the wonderfull wisedome power and mercie of GOD drawing light out of darknesse turning the sinnes of men to the aduantage of his Church The whole Church of GOD reapeth benefit by ONESIMVS his flight for vnlesse he had runne away shee had neuer enioyed this excellent Epistle containing so many singular instructions As therefore that Father called ADAMS fall a happie fall in regard of the happie consequences thereof to the elect so in the same respect may we call this flight of ONESIMVS a happie flight Thus much in generall from the occasion and argument of this Epistle being a part of the holy Canon Now to the words in particular In this first Verse is contained the inscription of the Epistle In which are set downe First the persons writing which are two first the principall PAVL c. secondly lesse principall and TIMOTHIE c. Secondly the persons written vnto which also are two first those whom this Epistle more specially concernes PHILEMON and APPHIA Gouernors of the Family secondly those whom it lesse concerned first ARCHIPPVS a Soiourner as it is probable in the House secondly the rest of the Family To begin with the first Verse The persons writing first the principall Writer is described first by his proper Name PAVL secondly by his Condition A Prisoner and this his condition of restraint from the cause of it A Prisoner of IESVS CHRIST First for his Name PAVL see CALVIN on Rom. 1. to whose opinion thinking it was giuen him vpon his
infranchisement into the Citie of Rome I willingly subscribe Secondly his Condition wherein now he was when he wrote this Epistle A prisoner of Iesus Christ not that Christ cast him into prison no in this sense he was NEROES prisoner and not Christs But his meaning is that for Christs sake that is for preaching and maintayning of his Gospell he was imprisoned This imprisonment is that which LVKE mentioned Acts 20. First then obserue that this Epistle came out of Doct. 1 the prison PAVL wrote it being in bonds whereby it appeareth that the prison is so farre from imprisoning Gods Spirit cannot be imprisoned and streightning the Spirit and Word of God in the hearts of his children that rather it enlargeth them See what an excellent Epistle PAVL writes in the prison So likewise did hee many others besides this as to the Galathians Ephesians Colossians Philippians two to TIMOTHY all most sweet and heauenly Epistles written by the inspiration of the Spirit The Spirit therefore was PAVLS Companion in the prison and so is he to all Gods children that are prisoners of Iesus Christ then renewing his former acquaintance with them and in more speciall sort communicating himselfe vnto them whereby it commeth to passe that at such times and in such estates they are more fit for holy duties then in any other Then pray they more feelingly and feruently Rom. 8. then also as here we see writ they exhort more powerfully and passionately as me thinketh in those Epistles which PAVL wrote in the prison there seemeth a greater measure of holy zeale and feruent affections then in any other So that though in none of these Epistles he had made any mention of his imprisonment yet the obseruing Reader might easily haue said These Epistles smell of the prison as hee said of the elaborate Oration of the Orator that it smelled of the candle O happy prison that brought forth such Epistles Let vs not then be afraid of the prison for there the Spirit will meete vs. Let vs not be afraid of those which can indeede imprison the body and bind it but the Word of God they cannot bind that came to IEREMIE againe and againe in the prison-house Iere. 33. 1. The holy Spirit of God they cannot shut vp nay by this meanes they make more roome for it in our hearts as appeareth by this and many other Epistles for all which we are in some sort beholding to the prison So likewise may wee thanke the prison for many sweet Meditations and Monuments which of late dayes the holy Martyrs wrote who for their liues could not haue done the like before they came into the prison as not feeling that sweet presence of the Comforter who profited his strength in their weaknesse Whereupon some of them haue said the prison hath beene to them as a heauenly Palace and sweet Paradise of pleasure So ALGERIVS an Italian Martyr dates his Epistle From the delectable Hortyard of the Leonine prison FOXE Martyrolog So fit a time is our affliction for familiaritie with the Spirit so fit a place is the prison to be the Studie and Closet for those in whom the Spirit dwelleth to hatch and bring forth holy and heauenly Meditations But now PAVL writing this Epistle in the prison Doct. 2 as many others also herein further appeareth the Gods prouidence towards his children in prison good prouidence of God first in that euen in the time of this his restraint he had yet libertie of pen inke and paper yea and of a Scribe too sometimes and those which did minister vnto him See Acts 28. 16. When he was brought prisoner to Rome he found at the first this fauour that whereas other prisoners that came ouer with him were deliuered to the generall Captayne hee was suffered to dwell in a house by himselfe hauing only a Souldier attending on him In so much as many resorted daily vnto him to whom without any let hee preached the Gospell two yeeres together So likewise IEREMIE in his imprisonment had the benefit of his Scribe BARVCH And our Martyrs of late though nothing so fauourably dealt withall That bloudy BONNER exceeding euen that monster of men NERO in crueltie yet such was the good hand of their good God toward them that sometimes by fauour which he gaue them with the Keepers somtimes by stealth and secretly sometimes by one meanes sometimes by another they gate pen and inke notwithstanding the strait and seuere commandement of the bloudie Butchers to the contrarie Secondly Gods prouidence also herein did shew it selfe that would not suffer PAVL so skilfull a workman to be idle and doe nothing in the businesse of the Lord but would haue a supply of his Apostolicall preaching made by his writing The consideration of this should confirme our faith in Gods prouidence in our greatest dangers and difficulties euen in the Mountayne euen in the prison nay out of the prison it selfe the Lord will make most excellent prouision for his Church Againe it is to be obserued that S. PAVL doth Doct. 3 not simply call himselfe prisoner but with this condition of Iesus Christ The title of a prisoner in it selfe is ignominious but when he addeth of Iesus Christ all stayne of ignominie is cleane wiped away Here hence then we learne that it is not the Not the punishment but the cause makes a Martyr punishment but the cause that maketh a Martyr Let no man saith PETER suffer as an euill doer for then what comfort haue we in our suffering but let vs be sure our cause be good that wee may be able to call our selues the prisoners of Christ and then haue we matter of great reioycing in as much as we are made partakers of Christs sufferings as PETER speaketh for he that is the prisoner of Christ hath not only his fellow-Christians Heb. 13. 3. but euen his Lord Christ fellow prisoner with him Acts 9. SAVL SAVL why persecutest thou me So that now that Christ who was imprisoned and persecuted by SAVL is now imprisoned and persecuted in SAVL But here is not all that wee must looke to in our Doct. 4 sufferings that our cause be good but also that we A good cause must be suffered for in a good manner suffer for a good cause in a good manner The which point is further commended vnto vs in PAVLS example who was not onely a prisoner of Iesus Christ but also a cheerefull and couragious prisoner of Iesus Christ for so farre was hee from being ashamed of his chaine wherewithall for the hope of ISRAELS sake he was bound that he euen gloryeth and boasteth in it accounting it farre more honorable then a chaine of gold about his necke For whereas PAVL had many titles a Catalogue of the most of them we may see Phil. 3. 5. yet hee leaueth them all for this Hee stileth not himselfe Citizen of Rome a Beniaminite a Pharise a Disciple of learned GAMALIEL no nor yet which of all other is
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
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
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
will answere thee as once those Exorcists Acts 19. Iesus I know but these merits I know not Thirdly this Doctrine of the obiect of Faith is the rather to be marked that we may more cleerly vnderstand the doctrine of our iustification by faith For the Papists alwayes haue it in their mouthes that Faith is a worke and so if wee be iustified by Faith then by Works But with Faith wee must ioyne the obiect of Faith viz. Christ for Faith iustifies not in regard of the subiect in which it inhereth but of the obiect to which it adhereth not as a qualitie created in the mind nor as an action of this qualitie for both are imperfect but as it applyeth Christ and so in him couereth as all other defects so also her owne whereby shee is disabled from iustifying in her selfe This Doctrine is full of comfort to those that are discouraged in regard of the small measure of their Faith But it is not the measure of thy Faith or the strength of thy Faith that iustifies but Christ apprehended by thy Faith whether strong or weake And a Palsie-trembling hand will receiue an almes as well as a stronger So the squint-eyed or purblind Israelite was healed by the looking on the brazen Serpent as well as they whose eyes were better Lastly from this manner of phrase wherein Christ is made the obiect of Faith namely Faith in Christ. Some doe gather that Faith properly is an act of the will resting it selfe on Christ and not of the vnderstanding beleeuing the Truth of the promise in particular for then they say the Scripture should rather speake thus Faith to Christ and to beleeue Christ and not in Christ This particle In they thinke argueth that confidence which we haue in Christ whereby we cast our selues vpon him and as it were goe into him But these men seeme to me to be deceiued for First it is most certayne that this particle In is 1. Three Reasons prouing Faith to be an act of the Vnderstanding as well as of the Will often giuen to the Faith of persons vnregenerate who haue not that confidence in Christ as Ioh. 2. 23. Many beleeued in his Name seeing his miracles where by beleeuing in his Name is meant onely that credence which they gaue to Christ as a true Prophet and no Deceiuer which was wrung from them by force of his miracles for heare Christs iudgement of them in the next Verse Iesus would not commit himselfe vnto them for he knew what was in the heart of man where they that before are said to beleeue in his Name are closely touched for their hollownesse and perfidiousnesse If they had put their trust in Christ Christ questionlesse would haue put more trust in them then he did So Exod. 14. ver 31. They beleeued in MOSES as it is in the Hebrew that is they beleeued MOSES as the learned haue well expounded it Certainly to beleeue in Christ and to beleeue Christ sounded all one in the eares of those Iewes that conferred with Christ Iohn 6. for whereas Verse 29. Christ had said This is the worke of God that yee beleeue in him whom he hath sent they presently answere What signe doest thou shew that wee may see and beleeue thee Secondly the Scripture distinguisheth Faith and Confidence very plainly By whom we haue accesse with confidence by faith Ephes 3. 12. Now it would be absurd for the Apostle to say Wee haue accesse with confidence by confidence Thirdly Reason it selfe is against this opinion for how can we rely vpon him of whose good will towards vs wee are not perswaded First wee must beleeue that Christ is ours and loueth vs before we can be able to commit our selues vnto him for the will and affections follow the vnderstanding Yet I denie not but that oftentimes yea very vsually in the Scripture this Confidence is put for Faith because it is an immediate and most excellent fruit of Faith For when once the vnderstanding shall iudge of the truth and goodnesse of the Promise the wil forthwith must needs claspe about them And withall wee feele diuers times this action of our wills in cleauing to the Promises when yet wee feele not so cleerly the action of our vnderstanding in assenting vnto them But our feeling must not be the rule to determine matters by wee feele Repentance before Faith which is yet a fruit of Faith and commonly we feele the effects before the causes themselues As wee see and discerne the light of the Candle before the Candle it selfe and yet the candle in order of nature is first Thus much for the obiect of Faith Now of Loues obiects They are two The Obiects of Loue two former shee hath in common with Faith viz. Christ. The latter proper to her selfe and all Saints The first obiect of our loue is Christ who is to First Christ be loued in many respects First As he is God for himselfe For the matter of loue is good Christ being God the chiefe good in whom lye hid all the Treasures of goodnesse he is to be loued chiefly and aboue all Secondly As he is our Lord which respect the Apostle may seeme to insinuate here saying towards our Lord Iesus Good is to be loued in and for it selfe but much more when that which is good in it selfe shall be good also to vs from whence ariseth this title of Lord here giuen him for first Hee created vs of nothing good and perfect in our kind Secondly Falling away from this perfection hee hath restored vs to an estate better then the former being restored he preserues vs in it and reserues vs for eternall glorie in the meane time lading vs daily with his blessings Here then is place for that Song of DAVID Psal 18. 1 2. I loue the Lord he is my Rocke and Psal 116. I loue the Lord he hath heard my prayer Thirdly As he is our Brother not only because we are all as ADAM Luk. 3 in the end the sonnes of God by creation and hee hath the same humane nature with vs created by God but also by adoption and that through his meanes But wherein consists our Loue of Christ Quest In Loue there are especially these two things Answ first the violent running and rushing as it were of Wherein the loue of Christ consists the desire to the thing we loue that we may enioy it secondly the resting of the mind and the reioycing of the heart in it after once we haue obtained it Would we then know how to loue Christ First before all other things thou must with great earnestnesse and contention of desire long after Christ and that in two respects first that thou mayest come to him and be vnited by Faith as PAVL Philip 3. being desirous to redeeme Christs righteousnesse with the losse of all other things whatsoeuer secondly that he may come to thee by sight and take thee into his owne Companie in the Heauen as PAVL
and therein to be profitable to his Master It is not sufficient for vs to say we lead harmelesse liues nay Euery Tree that bringeth not forth good fruit shall be hewne downe and not those only that bring forth euill fruit Neyther shall Christ accuse the wicked at the last day for taking the Meat out of his Mouth or plucking his Apparrell off his Backe but for not putting Meat into his Mouth and Clothes vpon his Backe VERS 12. Whom I haue sent backe Thou therefore receiue him that is mine owne Bowels VNto the former Argument drawne from the profitablenesse of ONESIMVS he addeth another in this Verse propounded in an Enthymene that is a short and contract kind of reasoning in this manner I haue sent him vnto thee namely to this verie end that thou shouldest receiue him Receiue him therefore Now to the Conclusion a new Argument is added when he calls ONESIMVS his bowels whereby he sheweth how deare and tender hee was to him But let vs see wherein the force of this Argument consists in two things specially First in this that he sent ONESIMVS and that ONESIMVS came not of himselfe Whom I haue sent that the force of the Argument should be in the word I. As if he should say If ONESIMVS of himselfe had come vnto thee submitting himselfe Christian compassion would haue taught thee to haue respected much more then now comming in my name and with my Letters So that wee are not easily to reiect those that come graced and countenanced vnto vs with the commendations of godly and reuerent Ministers Secondly in that hee did not onely send his Letters to PHILEMON keeping ONESIMVS with him at Rome till he had receiued an Answer from him and so know whether he were willing to reaccept ONESIMVS but together with his Letters had sent ONESIMVS himselfe who hauing now gone so long a iourney as betwixt Rome and Colossus could not now with any honestie bee refused lest all his labour in that so hard and tedious a iourney should be made frustrate This latter I take to be the chiefe force of the Argument Here note then that PAVL promising himselfe much of PHILEMON and trusting to the equitie of this cause did not first write to PHILEMON to know if hee might with his good leaue and liking send ONESIMVS but sends both him and his Letters both at once One would thinke this was not so wisely done of PAVL For first hee should haue knowne before he sent him whether his Master would giue any entertainment to him being come For how if PHILEMON should haue sent him backe againe to PAVL what a deale of toyle had ONESIMVS taken in vaine It was easie for PAVL to foresee this Therefore PAVL sending him in this manner it is a manifest Argument that hee did nothing doubt of PHILEMONS readinesse to pleasure him therein which afterwards Vers 21. he confesseth Hence then it is euident that sometimes Christians of speciall acquaintance in some causes may presume one vpon another namely when the cause is equall and honest and then specially if we be their superiors vpon whom we presume not onely in calling but also in well-deseruing of them as PAVL here was see Verse 19. Otherwise to presume is the part of a shamelesse and impudent man Againe wee are to learne That when friends well-deseruing of vs shall in such causes as this was so farre presume vpon vs that great inconueniences will follow if wee graunt not their desire wee are not then lightly to deceiue their hopes As here if ONESIMVS had beene refused his iourney had beene lost and hee must haue gone backe againe to PAVL For it is likely hee knew not where else to bestow himselfe This is the ground of PAVLS Argument in this place In the Conclusion of the Argument in the latter end of the Verse we are to obserue in PAVLS example calling ONESIMVS his owne bowels what great account is to be made of the meanest being truly conuerted Though with PAVL we were Apostles yet we might not disdaine the basest Bondslaue being the sonne of God IOB durst not contend with his seruants because they had the same Creator with himselfe fashioning them in the same manner in the Wombe as himselfe much lesse then would he haue contended with such seruants as had the same Redeemer CHRIST IESVS with himselfe The grace of God is no lesse grace which resides in a poore seruant then that which is seated in a rich and mightie man A Diamond will shine euen in the durt And as with men the more they demit and debase themselues the greater is their glory so is it here also with the grace of God by debasing it selfe as it were to respect the low degree of seruants and to dwell in the Cottages of Poore men rather then in the Palaces of proud Kings and Emperors the more glorious and goodly is it so farre is it off that the base and obscure condition should any thing at all obscure the brightnesse of Gods grace that abideth in them Away then with that vaine and proud partialitie condemned by S. IAMES Chap. 2. 1. VERS 13. 14. Whom I would haue retained with me that in thy stead he might haue ministred vnto me in the bonds of the Gospell But without thy mind I would doe nothing that this thy benefit might not be as of constraint but willingly HERE is the preuenting of another Obiection In the Answer whereof is as in the former included an Argument to further his Petition These things which thou saydst in the former Obiect Verse may seeme neither to agree with themselues nor with that which thou saydst immediately before in the eleuenth Verse If he be both so tender vnto thee as thine owne bowels and so profitable as thou makest shew of it is maruell thou couldest so easily part with him This thy so soone sending of him away giueth iust cause of suspition that rather thou art wearie of him and wouldest gladly be rid of him and that in truth there is no such holy change in him as thou makest faire of Wearie of him No faine would I haue retayned Answ him that he might haue ministred vnto me but I had nothing to doe with another mans seruant without his Masters mind And therefore not knowing how you would haue liked the keeping of that seruant I was content to part with him and send him to you who haue greatest right to him In the Answer there are two things First a remouall of the false cause of sending ONESIMVS which PHILEMON might surmise namely that he was a burden to the Apostle being still the same old ONESIMVS that he was before The Apostle affirmeth the contrarie Whom I would haue retained shewing withall what reason he had to haue retained him that in thy stead he might haue ministred vnto me in the bonds of the Gospell Where he shewes two commodities that would haue come by retaining him first his owne
paying those though no better then those Iewes Malac. 3. 8. how richly think they that they haue discharged their debt due to their Ministers But bee it that thou indeede doest faithfully discharge the debt of maintenance and art not therein wanting yet one thing is yet wanting Thou owest euen thine owne selfe Thou art still in debt Therefore the Galatians would haue plucked out their eyes to haue done PAVL good Gal. 4. 15. And no maruell good reason that men should owe themselues to those who spend euen themselues for them And I will gladly spend and bee spent for you 2 Cor. 12. 15. And so deare are people to their carefull pastours that they could bee content not onely to spend their paines and bodies in preaching but if it were possible euen to deale their very soule vnto them 1 Thess 2. 7. 8. So being affectionately desirous of you we were willing to haue imparted vnto you not the Gospell of God onely but also our owne soules because yee were deare vnto vs. Is it not reason that so much should be owing as was lent If they lend spend so much no maruell if peoples debt bee so great Nay yet more Ministers doe not onely giue themselues vnto and spend themselues for their people thereby engaging them to the debt of themselues but euen doe giue people themselues vnto themselues We say of mad men They are not themselues and being recouered they are come to themselues So may it bee sayd of persons vnconuerted that they are not themselues they are both out of their way and out of their wits and therefore of the repenting Prodigall it is sayd Luk. 15. 17. And when hee came to himselfe Now what brings men to themselues but the ministry of the word which brings men to repentance If then Ministers bring men to be themselues good reason that men should owe euen themselues vnto them If the debt so great the more shame for people Vse the performance and payment is so poore If thou owest thy selfe then much more thy goods The body is better then rayment a mans selfe greater and better then all his outward goods If then thou owe the greater why doest thou withhold the lesser The acknowledgement of the greater debt is in the payment of the lesser I seeke not yours but you 2 Cor. 12. 14. but yet Ministers should finde both vs and ours vs in our obedience ours in our recompence The Galatians that would if it had beene possible haue plucked out their eyes for PAVL would neuer haue stucke to haue pluckt out their purses to doe him good Neuer thinke that they will plucke out their eyes for their Ministers that will not so much as open their eyes to looke compassionately vpon their necessities They haue great cause to suspect that the Ministry hath not wrought vpon their hearts who acknowledge not the debt of their persons they acknowledge not that that being taught make not him that teaches partaker in all their goods The drift of this Reuocation being a full remission Doct. 3 on PHILEMONS part to ONESIMVS teaches Mercy to bee vsed in exacting of debts mercy in exacting debts where no ability of payment If ONESIMVS had been able to haue restored or repaied or repaired the losse dammage his master sustained by him PAVL would not haue thus pleaded for remission and offered himselfe a surety for the payment Euen the conscience of GODS dealing with vs should as well teach vs moderation to our poore brethren in forgiuing their debts or forbearing at least as well as in forgiuing offences How many mercilesse creditors are there that take the poore debtours by the throat with rigid arrest Pay mee that thou owest mee and hath no more mercy to forbeare then the debtour hath ability to pay It would goe hard with thee if the Lord should imprison thee till thou hadst payd the vtmost farthing Bee yee mercifull as your heauenly father is mercifull Luk. 6. 36. Euen thy pecuniary debts are but penny-debts to those talents which hee hath pardoned thee It is indeede a Parable which we finde Luk. 7. 41. 42. but yet that creditors fact should bee exemplary who when his creditors had nothing to pay he forgaue them both If morgages in cases of extreame necessity ought to bee released as we haue a cleare case Neh. 5. 3. 11. then much more ought rigorous exaction of debts to be forborne VERS 20. Yea brother let me haue ioy of thee or let mee enioy this fruit from thee in the Lord refresh my bowells in the Lord. THis verse containes a most emphaticall repetition of his former petition with the strength of a new argument thus That which will reioyce refresh mine heart thou oughtest to doe but this the receiuing and remitting of PHILEMON will doe Therefore oughtest thou to doe it Which reason being full of holy passion may bee more largely thus amplified Howbeit as an Apostle a father I might enioyne thee as a sonne yet as a brother I doe entreat thee doe this for mee as thou tendrest my comfort and ioy in thee doe this refreshment to mee an aged and toyled prisoner of CHRIST IESVS euen for his sake I beg it refresh my bowels in the Lord. Christians should be carefull to do those things Doct. which might reioyce the hearts each of other from Christians should aime at the ioying the hearts each of other this ground doth PAVL vrge PHILEMON to this duty of receiuing ONESIMVS So euery member of the same body not onely reioices at the good of his fellow-member but aimes at that which may be for the comfort of his fellow-member It is vnnaturall for one member to vex and greeue another GOD threatned the Israelites for sparing the Canaanites that they should be pricks thorns in their sides It better becoms Canaanites to be thorns to Israelites then Israelites to be thornes in each others sides In the world yee shall haue affliction Ioh. 16. 33. yea and from the world shall wee haue sorrow but from the Saints of GOD should wee haue refreshment and reioycing They shall haue cause of sorrow enough from the worlds malignity the rather therefore should euery one study how to asswage those sorrowes by ministring mutuall comforts each to other It is a great ioy to one Christian to see another religious 2 Ioh. 4. 3 Ioh. 3. 4. It is a great ioy to one Christian to see another zealous and forward in the seruice of GOD Psal 122. 1. I reioyced when they sayd Let vs goe vp to the house of the Lord. It is a great ioy to one Christian to see another forward in the workes of bounty to GODS house 1 Chron. 29. 9. The people reioyced when they offered willingly and Dauid the King also reioyced with great ioy It is a great ioy not onely to the Angells in heauen Luk. 15. but euen to the fellow-members on earth when wee turne from any sinne by repentance 2 Cor.