outward Prosperitie hath Securitie annexed vnto it and is a fore-runner and beginning of that eternall Prosperitie and Felicitie in Gods Kingdome for both these things are vnderstood by the name of Peace Securitie Psal 4. 9. I will lay me downe and sleepe in peace first securely and the perfection of all prosperitie in the life to come Psal 37. Marke the iust man the end of that man is peace First from hence obserue that as wee may lawfully Doct. 1 desire for our selues and others outward prosperitie We may lawfully desire outward blessings and how and the blessing of this life Giue vs our daily bread Petit. 4. Food conuenient Pro. 30. so how and in what manner we must desire them First hauing desired grace in the first place Mat. 6. First seeke the Kingdome of God and then in the second place we may seeke temporall things but now men are all for peace Who will shew vs any good few or none for grace peaceable men as I may call them enough very few gracious men that doe first of all seeke Gods grace and then in the second place peace Secondly in desiring of outward things wee must moderate our desires that they goe not beyond their bounds to desire abundance and superfluitie of them for we desire them by the name of Peace therefore no more must wee desire but that which will serue vs to attend the works of our Calling with free and quiet minds without disturbance or distraction Thus AGAR prayed against pouertie and for a competency of outward things lest otherwise falling into Satans snare hee should take the name of God in vaine Thus farre may our desires goe And our heauenly Father knoweth wee stand in need of these things namely of a competency of them as a very necessarie helpe for Gods seruice Secondly againe PAVL first desiring Grace and Doct. 2 then Peace sheweth vs that peace namely outward Peace is a fruit of Grace prosperitie is a fruit of Grace and so that the neerest and most compendious way to get peace is first to get grace and fauour with God IOSEPH and DAVID had wonderfull successe in all their wayes and the reason the holy Ghost yeeldeth thereof is this The Lord was with them Genes 39. 1. Sam. 18. The way of man first of the iust man of whom hee had formerly spoken is directed by the Lord but what is the reason hereof Because the Lord loueth his way that is is well pleased with him and his course of life Psal 37. 23. therefore hee had shewed before how the wicked man borrowes and payes not againe though rich and wealthy whereas the godly though poore is able to lend And all this because as he addeth Vers 22. The blessed of the Lord shall inherit the Land It is the grace and blessing of God that is all in all And as it is the cause of good successe in the generall course of our liues so likewise in euery particular action Psal 44. The Israelites victorie ouer the Canaanites is ascribed not to Sword or Bow but to the light of Gods countenance because hee did fauour them NOAHS preseruation in the Floud MARIES honour to bee Christs Mother giuen to this cause they found fauour with God Would we then enioy the comforts of this life would we prosper and thriue in our endeuours and works of our Calling Labour then for Gods grace and fauour Grace is the onely meanes to draw on Peace When wee haue got Christs righteousnesse it is that Grace which makes vs gracefull to God Matth. 6. then outward things come voluntarie as it were of their owne accord without our seeking or desiring no maruell then if oftentimes things goe crosse with vs wee by our sinnes hauing drawne downe the curse of God vpon all our enterprises This is the reason why Gods children liue better euen with greater credit and reputation in the world with a little then many times the wicked doe which haue farre more Gods blessing sets forward the one and his curse blowes vpon the other But we oftentimes see those that are not in greatest Obiect fauour with God abounding with these earthly blessings Psal 17. The men of this world whose bellies thou fillest and fattest with the hid treasures of the earth And on the contrarie those that haue greatest store of Grace to haue a very small pittance of Peace First For the godly who hauing their part in Answ grace haue alwayes in some measure their portion in peace also for first The end of all his afflictions whereto they are disposed is peace Psal 37. The end of the iust man is peace Secondly He hath the peace of Securitie in his greatest distresses Psal 3. 6. I laid mee downe and slept and rose againe because thou Lord sustaynedst me and Psal 4. 9. I will sleepe in peace Thirdly He hath the peace of Contentation Grace supplying and sweetning the want of Peace and turning very Warre it selfe into Peace darknesse into light to the godly his heart is at rest and at peace within it selfe There is no warring of the affections against God whatsoeuer his outward estate is Therefore Psal 37. A little to the righteous is more then great riches to the wicked for godlinesse is great gayne bringing contentation Secondly For the wicked It is farre otherwise with them in their peace which being a gracelesse peace a peace not founded on grace is in truth a peacelesse peace for in the middest of their peace they want the peace of Securitie their hearts tremble like an Aspen lease in feare of change or if they haue securitie it is a presumptuous and false securitie for when they crie Peace Peace then is their destruction at hand 1. Thess 5. 3. And let their Peace be neuer so flourishing yet still want they the Peace of Contentation they thinke all too little if they had the whole World with ALEXANDER they would grieue there were no more for them to get Againe as the end of the godly mans Warfare is Peace so the end of the wicked mans Peace is Warfare euen an eternall Warfare and wrestling with the anger of God in Hell Therefore a sound and safe Peace ariseth onely from the Grace of God The Peace of the wicked deserueth not the name of Peace There is no Peace sayth my God to the wicked Esa 57. Thus much for the things desired Now let vs see from whom they are desired first from God the Father secondly Christ Iesus our Lord. The Holy Ghost is not here excluded though not named But in all actions of God respecting the creatures when one Person is named the rest are to be included By God being here opposed to Iesus Christ wee are to vnderstand the first Person who is called our Father not onely in regard of Creation Luk. 3. ADAM the sonne of God Heb. 12. the Father of Spirits but also and especially of adoption in Christ And that to this end that as wee might hence assure
our selues 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
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
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
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
4 and Loue of PHILEMON plainly sheweth that there were some that related reported them to him By whose example we must learne to haue a speciall respect of the good name of our brother being alwaies ready as occasion shal serue to speake of those good things that are in others that so their names as it were being sented perfumed with this oyntment may haue a most sweet fragrant odor in all places But where is the man that will thus labor to vphold the credit of his brother that will acknowledge Gods graces in him in all places and at all times and will not rather with some one infirmitie ouerwhelme whatsoeuer is prayse-worthie in him Fifthly Obserue Gods prouidence recompencing Doct. 5 Faith with fame and good name when Faith shall A good report the recompence of Religion open our hearts and mouthes to extoll Gods name God will open our brethrens yea sometimes our enemies mouthes to extoll ours Heb. 11. 3. By this namely Faith our Elders obtained a good report This was the meanes whereby they became so famous What maruell then if thou hast an ill name when thou hast an ill conscience Naughty faith and fame crackt credit and conscience commonly goe together The vse of oyntments among the Ancients was especially in their Feasts Then may wee looke for God to come drench vs with the precious Oyntment of a good Name when wee are keeping the Feast of a good Conscience If we would serue God with a good Conscience by faith purged from dead Workes then should wee find that God who seeth our Faith and good Conscience in secret would reward vs with credit and estimation openly Thus much generally concerning the cause and matter of PAVLS praying vnto and praysing God viz. the hearing of Gods graces in PHILEMON Now more particularly let vs consider what these Graces are There are two set downe here by name first the Loue secondly the Faith of PHILEMON Both these Graces are set forth by their Obiects whereabout they are conuersant Which thou hast towards our Lord Iesus and all Saints Both these Obiects belong in common to Loue the former onely to Faith By Faith onely we apprehend Christ and vnite our selues to him but by Loue we apprehend and vnite our selues both to Christ and our fellow-members Thus then is the meaning of the words and thus they are to be construed Hearing of thy Faith and Loue thy Faith which thou hast in our Lord Iesus and thy Loue which thou hast both to our Lord Iesus and all Saints The Rhemists therefore erre by this place confirming that confidence which they teach vs to repose in the merites of the Saints whereas it is manifest by the seuenth Verse that the Apostle speaketh not of the dead but of liuing Saints Here then two points specially are to be considered First these two vertues Loue and Faith Secondly their obiects towards the Lord Iesus and all Saints First for the Vertues the first place is here giuen to Loue though both in nature and excellency it comes behind Faith as the Effect the Cause the Daughter the Mother Gal. 5. 1. Tim. 1. 6. Therefore else-where Faith is set before as Coloss 1. 6. 1. Thessal 1. 3. But nothing is more vsuall in the Scriptures then to giue the former place vnto the effect as being more obuious to our senses then the cause By Faith vnderstand iustifying Faith which only is able to bring forth true Loue either to God or man and by Loue as the Apostle sheweth not only loue to God but also to man Here obserue First the distinction of these graces of Faith and Doct. 1 Loue. They are named distinctly as two Vertues 1. Cor. 13. in the end There remayne these three Faith Hope and Charitie This obseruation will not seeme idle if we consider the Doctrine of the Papists concerning faith viz. that there is a two fold Faith one informed and a second formed and that by Charitie They make Charitie the forme the life and soule of Faith which if it were so then Faith and Loue are not to be distinguished but confounded Neither could the Apostle say These three but These two remain Neither could Charitie be preferred before Faith in respect of long durance for the forme of a thing is the thing it selfe and therefore as long as the forme lasts so long the thing it selfe continueth Secondly the coniunction of these two Graces Doct. 2 for howsoeuer they are to be distinguished yet not Faith and Loue are distinguished not diuided to be diuided Wheresoeuer true Faith is there necessarily Loue both to God and our Brethren will follow for though Faith be alone in iustification yet not in the iustified As the eye though alone in seeing yet not in him that seeth but ioyned with the eares nose and many other members of the body Faith therefore is a fruitfull Mother of many daughters and Loue is the first-borne of them Faith though it be in regard of God a Begger alwayes holding out the hand to receiue and crying Giue giue yet in regard of those in whom it dwelleth it is like a Soueraigne Lord and King and hath as a King his Officers vnder him and among the rest Loue his Almner to distribute and disperse those treasures which it selfe hath receiued from the Lord. And first of all our loue towards God proceedeth Our loue to God proceeds from Faith from Faith which apprehending Gods loue to vs enflameth our affections againe with the loue of God The bearnes of Gods loue lightning vpon our hearts reflect backe vpon God himselfe by the Vertue of our Faith The loue of Christ saith the Apostle namely being apprehended by our Faith constrayneth vs. An example whereof we haue in MARY MAGDALEN whose Faith beleeuing that much was forgiuen her caused and constrayned her to loue much Luk. 7. 1. This plainly conuinceth the Faith of many to be Vse nothing but vaine presumption because their loue to God is so luke-warme Thou mockest thy owne soule O thou vaine man whose disobedience though it testifie to thy face that thou hatest GOD wilt yet be bragging of the strength and assurance of thy Faith wee see when men haue without our desert beene extraordinarily kind vnto vs how wee are affected therewith neuer satisfying our affections toward them Is it likely then that thou art perswaded of that infinite loue of God in Christ and hast the eye of Faith to see the height the depth the bredth and length thereof how thou being a slaue of Satan fettered with the chaines of darknesse in Hell wast rescued and loosed by the death of his owne Son when yet thou ceasest not most shamefully to dishonour this God by a wicked and vngodly conuersation So if thou haddest once felt the loue of God shed abroad into thy heart and diddest beleeue that God had done so much for thee as thou sayest Oh then how zealously wouldest thou loue the Lord declaring the
truth of that excellent saying of PAVL Faith works by Loue Yea but I loue God or else it were pitie I should liue Thou lyest heare Christ If you loue mee keepe my Commandements And yet thou delightest thy soule in the daily breach of them for all this so affectionate entreatie of him whom thou professest thy Sauiour Behold MARY MAGDALEN and in her see vndoubted arguments of loue Her eyes which had beene entisements to vncleannesse she maketh a Bason of water to wash CHRISTS feete her haire abused to the same purpose a towell to wipe them Thou then that preferrest thy vnlawfull pleasures before Christ whatsoeuer thou confessest with thy mouth certainly thou beleeuest not with thy heart vnto saluation Secondly but as this Doctrine is terrible to the Hypocrite whom it vnmasketh of his vaine vizzard of faith so it is no lesse comfortable to the true Christian For what doest thou feele thy soule panting and breathing in the earnestnesse of desire after God doest thou find thy selfe grieued when thou missest of thy desire doest thou finde thy heart to arise when thou seest Gods Name dishonoured c Surely these things as they are arguments of sincere loue so likewise of Faith not fayned If thou feelest these things in any manner in thy selfe thou mayest truly say with him in the Gospell Lord I beleeue For it is impossible for vs to loue God vnlesse by Faith wee haue tasted how sweet Gods loue is to vs. But if thou findest these things in a smaller measure then is fit goe on with the same man and say Helpe my vnbeliefe For as true Loue argueth true Faith so a luke warme loue a faint and feeble faith For the Fountayne of Loue being as a good Conscience so likewise and that primarily and originally Faith not fayned 1. Tim. 1. vers 6. Looke what measure of Loue there is in any the like measure of Faith also If then we find great want of zeale in our selues we haue cause to bewaile the smalnesse of our Faith out yet so that feeling any measure of zeale at all we may raise vp our selues in a comfortable assurance of hauing Faith Therefore 1. Pet. 1. after that hee had said They loued the Lord he inferreth presently that they also beleeued in him In temptations oftentimes many excellent men are greatly troubled with doubting whether they haue Faith or no in as much as they cannot confidently and boldly nay scarse faintly and fearefully say that Christ is theirs but rather they are readie to say the contrary They feele the hand of Faith not onely trembling and quiuering but euen strucken with a dead Palsie But if at the same time thou canst perceiue that thou hast the giuing hand of Loue giuing vnto God and man those duties which thou owest them thou mayest assure thy selfe that thou hast also the receiuing hand of Faith taking those mercies which hee owes thee not howsoeuer for the present thou hast no feeling of it Satan and Sinne haue so benummed it If thou canst with DAVID Psal 18. 1. say I loue the Lord thou mayest as truely vse the words following and say The Lord is my Rocke Thirdly this Doctrine of Loues issuing and flowing from Faith confuteth those that teach our Election dependeth vpon our foreseene obedience By that which hath beene deliuered it appeareth that our loue of God is caused and stirred vp in vs by his loue to vs apprehended by our Faith And therefore we say with IOHN We loue him because he loued vs first But according to their Doctrine contrariwise God loues vs because we loued him first Fourthly this Doctrine teacheth vs what to iudge of that loue of God of that deuotion that is in Ethnicks Iewes Papists or any superstitious persons PAVL granteth to the Iewes a zealous loue of God but saith that it is not according to knowledge which is the very beginning of Faith But we haue shewed that the true loue of God is the handmaid of Faith And therefore if it shall wait vpon any other Mistris as vpon blind deuices of mans owne braine vpon good intentions falsly so called it is to be censured as a base a blind and preposterous zeale whatsoeuer shewes and colours it may haue For PAVL reioyceth in PHILEMON not for his loue alone but for his loue and faith that is for his loue conioyned with and proceeding from his Faith There is no matter of ioy then in Loue seuered from Faith Thus wee see how our loue of God comes from Faith Secondly our loue of our Brethren springeth Loue to our Brethren proceeds from Faith likewise from faith for the Apostle speaketh here of both loues This will appeare if either we consider those duties of loue which wee owe generally to all or in speciall to some For the first this is a dutie which wee owe to all indifferently to be readie to forgiue one another being offended Now what is that which will make a reuengefull nature yeeld to this but Faith which when once it hath apprehended Gods loue forthwith reasoneth as the Master in the Parable with his seruant Matth. 19. The Lord hath freely forgiuen mee my whole debt ought not I then to shew the like compassion to my fellow-seruant Therefore the Lord enioyning the dutie of forgiuenesse the Apostles pray Lord increase our Faith Luk. 17. 4 5. Ephes 5. Forgiuing one another euen as God for Christs sake hath forgiuen you and 1. Ioh. 2. 12. I write vnto you namely the Commandement of loue because your sinnes are forgiuen you Other duties there are which we owe specially to some As first to those that are yet vnconuerted the desiring of and by all meanes possible labouring after their conuersion Now it is Faith only which will make a man doe this For when by Faith wee haue felt the sweetnesse of Gods loue our selues we cannot but call vpon others and with the Prophet DAVID inuite them to the eating of the same dainties with our selues Ps 34. Come and see and taste how good c. As at the table if wee meet with any dish that pleaseth vs aboue another wee offer it presently to others desiring that it may haue their commendation as well as ours Thus EVE reached forth the Apple to ADAM Albeit here there be many to whom yet EVE though falne was vnlike so giuen to their appetites and louing their bellies that if they light vpon any meate which they loue more specially they like rauenous Harpies snatch it all to themselues grudging another the least morsell thinking all is lost that goes besides their owne lips But here no such thing can fall out for these exquisite delicates do so fully satiate vs that there still remaineth ynough for many thousand thousands Therefore we cannot endure to eat our Morsels alone but we desire the companie of others as PAVL did AGRIPPAES and the whole Assembly there present besides Acts 26. Would to God that both thou and all that heare me this day
account Is the Steward of a Kings Family no body because he is ouer the Family not as a Lord but as a Steward Is the Minister no body because he commaunds not in his owne name but in Christs But is it not counted a matter of greater honour to be sent in Embassage by an earthly Prince The authoritie of Ministers as I haue shewed is only the authoritie of Messengers and Embassadours and lasts only during the time of their message and embassage What then when they haue done their message are they so lightly to be regarded God forbid Nay according to the Apostle for their works sake they are to be had in singular account alwayes and euerywhere and not onely whilest they are in their worke being a preaching in the Pulpit But when they are in their embassage declaring the Will of Christ then speciall reuerence and regard is to be giuen them then according to CORNELIVS example are wee to set our selues before them as before God himselfe for they command in Christs Name and therefore their contempt is contumelious to Christ himselfe in whose Name they speake Matth. 10. Ministers therefore must be heard with submissiue and obedient minds for if they haue authoritie to command vs in Christ how can any whosoeuer denie obedience Nay Kings themselues are to be obedient to them that are ouer them in the Lord as the Apostle willeth for it is Christs authoritie and not the Ministers and therefore it equally bindeth the King and the Begger But alas Ministers may command euen meane persons but who obeyes their commands They may command and doe themselues Their words are accounted only as a blast of wind This authoritie of commanding as it is set forth by the manner in Christ so by the measure hauing great authoritie c. For being in Christ it must needs be great This must teach Ministers to speake with great boldnesse when they know they are armed and backed with Christs authoritie Indeed if those things wee speake were in our owne names wee had iust cause to be afraid because oftentimes our message is very vnwelcome to carnall eares but speaking in Christs Name we may as the Apostle here saith be very bold lifting vp our voices as Trumpets Esai 58. 1. knowing that God hath giuen vs the Spirit not of feare but of power and loue and of a sound mind 2. Tim. 1. 7. The meanest Sergeant that is in the Kings name dares arrest the greatest Duke that is In this house the basest Skullion in that kitchin being set on by your Honours would not be afraid to controule the Steward But take heed thou that art a Minister lest at any time thou presume to command to rebuke or threaten in thy owne name Christ will not beare thee out in such commands neither will he make good such threatnings If men in such a case offer violence looke not that hee should rescue thee but in his owne cause he will be a wall of brasse vnto thee Ier. 4. Wherefore as a faithfull Embassadour reueale the whole Counsell of God let neither feare nor the golden squincey nor any thing else stop thy mouth Thou hast Christ to be thy Authour in that thou art to say Assuredly he will neuer goe backe from that which hee hath willed thee to speake ABSALOM encouraged his seruants to slay his brother AMNON by this argument Haue not I commanded you 2. Sam. 13. How much more should the Commandement of Christ put heart and spirit into the Ministers to open their mouthes and to speake freely and fully and frankly whatsoeuer they haue in Commission Thirdly S. PAVL sets forth his authoritie of commanding by the matter of it What is it that he may command any thing what hee please No. Though hee were an Apostle yet hee hath no such infinite authoritie What then That which is conuenient See then the bounds of this spirituall power It can command nothing but that which is conuenient And this necessarily followeth out of the former for it is in Christ And Christ can command nothing which is not conuenient wherefore if Ministers at any time shall command things inconuenient they doe now exceed their bounds they goe beyond their Commission neither doe they now command in Christs Name but in their owne And therefore in such cases wee are so farre from being bound to obedience that wee are in conscience to disobey This ouerthroweth the tyrannicall and vsurped Dictatorship of the Pope who maketh his owne will a Law and thinketh hee may doe in the Church what him listeth The proprietie of the word Conuenient is also to be obserued It signifieth that which in equitie we are bound vnto though not in the rigour of the Law If PHILEMON should stand vpon it hee was not to receiue ONESIMVS againe but in Christian equitie he was Note then that wee are bound not onely to doe Doct. those things which the very extremitie of Law will draw from vs but also such whereunto reason and equitie doe perswade Thus much of the first illustration of the act of praying from the diuerse his power of commanding Though I haue great c. The second followeth from the mouing cause Yet for loues sake I rather beseech thee The cause that made PAVL deale by intreatie when hee might haue commanded was loue not PHILEMONS loue towards the Saints that hee spoke of in the seuenth Verse as some would haue it but his owne loue towards PHILEMON Obserue first in the example of the Apostle that Doct. Ministers must deale in the mildest and gentlest Ministers must deale mildly manner that may be with their Hearers intreating perswading exhorting beseeching euen then when they may lawfully command 1. Cor. 15. in the end We beseech you to be reconciled Rom. 1. 12. I beseech you Brethren by the mercies of God For so it is that wee see euen in the things of this life that men must be faine to sue for that which is their owne and may be glad if by faire entreaties they can get vp their debts So the Ministers may thinke they haue done some great matter if by any meanes euen by earnest and affectionall perswasion and exhortation they can get at our hands this debt of obedience wee owe to God And no maruell if Ministers thus deale when God himselfe herein goes before vs in his owne example Oh that Israel would haue harkned Psal 81. 13. and Matth. 23. Christ shewes that hee inuited the Israelites in the same manner vnto himselfe that the Hen doth her Chickens Wherein we haue great cause to admire the vnspeakable goodnesse of God towards vs. Men commonly are earnest and importunate Intreaters for those things which may be profitable to themselues but who is earnest in desiring another to doe that which is only for the profit of him with whom he dealeth and not any whit profitable to himselfe If a man of himselfe cannot see what is for his owne good and of his owne accord
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
they are nothing but seruants If thou lookest to haue more then other ordinarie seruants thou thy selfe must become more then a seruant Though yet a worldly Master will make thee lesse then a seruant and thy condition with him will be worse then of other seruants not fearing God But this is their sinne If thy seruant be more then a seruant why then hath he lesse at thy hands then hee that is a seruant and a seruant onely Specially vnto me THat which PAVL presses PHILEMON vnto hee vrges from his owne example by an Argument drawne from the lesse to the greater on this wise I desire nothing of thee but what first I doe my selfe I plead but for that affection from thee toward ONESIMVS which I my selfe beare to him If he be deare to me then much more ought hee to bee so to thee for I am tyed to him but in one bond as he is a Christian but thou art bound to him with a twofold cord which cannot be easily broken Onely spirituall and gracious respects challenge affection from mee but together with these doe outward and naturall bonds plead for regard from thee who art bound to him both in the flesh and in the Lord both as he is a seruant and as a Christian seruant Hee is deare to mee onely as a member of the houshold of Faith thou art also bound to him as a member of thine owne houshold If then I vpon this single bond hold him so deare how deare then should he be to thee thus doubly obliged to him The reason may be drawne into this forme If I PAVL thus dearely loue ONESIMVS then oughtest thou PHILEMON to doe the like But I dearely loue him Therefore c. The Consequence of his Argument hee proueth thus Hee that is bound to a man by a double bond ought to regard him more then he that is bound to him by a single bond But thou art bound to ONESIMVS by a double bond I but by a single one Therefore c. First PAVL vrges PHILEMON from his Doct. 1 owne example I loue him Therefore oughtest Ministers should be exemplarie in what they teach thou and what I require at thine hands I doe my selfe I that plead for affection doe shew affection I that call for loue doe shew loue Then a man pleades strongly indeed when hee makes himselfe a precedent Ministers should bee exemplarie in all they vrge and teach Then is there life in their Doctrine when there is Doctrine in their life Men in this case are readier to liue by sense and sight then by Faith Religion hath a Truth and a Power People will neuer beleeue the Truth of a doctrine in our mouthes where they see not the Power of it in our liues The want of sight causes the want of Faith Except with THOMAS in another case they see they will not beleeue Their eyes must be taught as well as their eares Philip. 4. 9. Those things which yee haue both learned and receiued and heard and seene in me doe As GIDEON to his Souldiers so should Ministers to their people be able to say Looke on me and doe likewise as I doe so shall yee doe Iudg. 7. vers 17. Therefore PAVL wishing TIMOTHY so to carry himselfe in his Ministrie as hee might bee free from contempt and scorne counsels him to be exemplarie 1. Tim. 4. 12. Let no man despise thy youth but be thou an example to them that beleeue How many bring contempt both vpon their persons and their doctrine whilest their doctrine condemnes their owne liues or their liues confute their owne doctrine while they stand like way-markes and point out the way to others and yet stirre not themselues It is poore comfort for a Minister to be no further then a Pharise Of the Pharises was our Sauiours caution Matth. 23. 3. Doe yee not after their works for they say and doe not Such as say and doe not doe after their works While wee doe after their works which is to doe no works how shall wee make our peace with that Text Except your righteousnesse exceed the righteousnesse of the Scribes and Pharises yee shall not enter into the Kingdome of heauen Wee exceed them not vnlesse wee be practicall they were verball Doctors If dangerous not to goe beyond a Pharise how much more to come short To vsurpe MOSES his Chaire and not to open MOSES his Law is to be worse then a Pharise But yet onely to open the mouth and no more what singular thing is this Did not the Pharises the same And what art thou the better that thou art not worse then a Pharise so long as thou art not better As good neuer a whit as neuer the better Physicians and Ministers that in diuers things doe agree yet herein must disagree Physicians will often prescribe that to others which they will not venture to practise vpon themselues Ministers practice with EZRA should goe before their prescriptions Ezra 7. vers 10. For EZRA had prepared his heart to seeke the Law of the Lord and to doe it and to teach in Israel Statutes and Iudgements Where they faile in this let them make account to bee choked with that prouerbiall speech Physician heale thy selfe And they will bee as ridiculous as LVCIANS Apothecarie who sold Medicine to cure the cough and yet was shrewdly troubled with it himselfe It censures therefore such as haue their tongues of a larger size then their hands hauing indeed in regard of any practice withered hands A Kingdome diuided against it selfe cannot stand No more can a Ministrie diuided against it selfe Such a Ministrie is that whose practice giues the doctrine the lye It is not enough for Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. vers 15. to diuide aright but they must also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galat. 2. vers 14. Walke aright See how sharpely PAVL takes vp such Rom. 2. vers 21. Specially to mee And yet the bond whereby hee was tied to him was the generall bond of Religion Doct. 2 No bond stricter then that of religion and Christianity Euen this generall calling is a speciall ligament of affection Religion hath it's name from binding As it bindes to God and obedience to him so it bindes the religious in speciall and hearty loue each to other Though Religion and Christianity be our generall calling yet workes it speciall affection Gal. 6. 10. Doe good to all but especially to the Houshold of faith That affection betweene persons that haue the speciall bands of naturall and ciuill relations is not so speciall as that which this generall band causes Nature makes Husband and Wife but one flesh Grace makes them euen one Spirit How often is there no affection where a speciall band Not to instance in the neerer band of naturall brother-hood in the which how generall and superficiall oftentimes are affections how slight and slender is the affection betweene masters and seruants But be it that there is the
they that haue their liberty are notwithstanding fellow-prisoners inasmuch as they remember those in bonds as if bound with them 10. They haue a partnership each in others goods and in some sense may bee sayd to haue common goods Not that this partnership and communion should bee Anabaptisticall denying men the propriety of their possessions as if hedges and ditches could not stand with Christian religion but such a communion as denies no man the right but only craues the vse of mens temporal goods for the refreshing the necessities of the Saints And in this regard it is that the poore needing the helpe of our goods is called the owner of them Pro. 3. 27. Withhold not the goods from the owners thereof Euen this fellowship and partnership makes the poore Saints owners of our temporall goods in regard of the vse of them when the poore members of Christ are in want wee must not say our goods are our owne because the Communion of Saints binds vs to communicate vnto the necessities of the Saints And in this sense may we apply that extraordinary fact to our ordinary communication to the Saints necessities Acts 4. 32. And the multitude of them that beleeued were of one heart and of one soule neither sayd any of them that ought of the things which hee possessed was his owne but they had all things common The waters of a mans well and cisterne may be common for the vse of others but yet the well and the cisterne let them be thine owne onely and not the strangers with thee Prou. 5 15. 17. Hence PAVLS phrase of the fellowship of the ministring to the Saints 2 Cor. 8. 4. And he commends the Philippians for communicating to his affliction Phil. 4. 14. And no maruell that their goods are common when their liues are not their owne for we ought to lay downe our liues for the brethren 1 Ioh. 3. 16. The second poynt The ligaments or bonds of this partnership They are two 1. The Spirit of CHRIST which being one in all must needes binde all in one The Spirit as it knits vs all vnto CHRIST so all of vs one to another The Spirit of CHRIST communicates it selfe to all the true members of CHRIST there is but one spirit which rules in all beleeuers Ephes 4. one spirit And by one spirit we are baptized into one body 1 Cor. 12. 13. Therefore haue they all communion with themselues because communion with that one spirit for looke as it is with the body in which though there bee diuers members yet they haue a fellowship each with other because they are all informed but by one and the same soule and because they haue all communion in one forme so is it here The spirit is as the forme which giues being to the body and so by vertue of this one spirit common to vs all though we distinct and seuerall persons yet haue wee communion and partnership each with other Hence called the communion of the Holy Ghost 2 Cor. 13. 13. The communion of the holy Ghost be with you all The communion of the holy Ghost because he communicates himselfe to vs and we in and by that Spirit haue mutuall communion and fellowship each with other 2. The grace of loue which is as the sinewes and arteries knitting this body together therefore called the band of perfection Col. 3. 14. And PAVL ioynes these two together Phil. 2 1. If any comfort of loue if any fellowship of the spirit It is sayd Acts 4. 32. That the beleeuers had all things common now what might be the ground thereof the beginning of the verse shewes They were all of one heart and of one soule In partnership in the world what is it that makes partners ioyne together and cleaue together but the good and hearty affection each bears to other That which the Apostle himselfe here inferrs vpon Vse 1 this ground to make vs respectiue and regard full of the Saints of God and all duty to them as be fore in the former doctrine To labour to procure and aduance the good Vse 2 one of another It is against the law of partnership for a man to do all for his own priuate gain good but such as are in partnership doe equally procure and seeke each others gaine and as they haue a ioynt and common stocke so they aime at the common good and gaine one of another This vse the Apostle makes of this poynt Phil. 2. 1. 4. If any fellowship of the spirit Looke not euery man on his owne things but euery man also on the things of others It is a foule fault which PAVL taxes in the same chapter vers 21. That all seeke their owne and an high commendation which in the same place hee giues TIMOTHY that he naturally cared for their estate They that are of the Common-wealth of Israel must be no priuate-wealths men They are all bound together by the bond of loue and loue seekes not her owne things Since GOD hath made vs all fellow-partners seeke we euery man the good of another labour wee to prouoke each other to loue and good workes to admonish to instruct to edifie to build vp one another in our holy faith Bee not straight hearted but communicate thy graces vnto others let them haue the benefit thereof Bee not straight handed but communicate thy goods vnto others let the necessities of the Saints haue the comfort thereof What a shame that one fellow-partner should see another want Is thy fellow-partner behinde hand and playes he not the good husband in his spirituall estate Call vpon him aduise him help him and direct him how hee may thriue Especially doe such Ministers transgresse the lawes of this partnership who hide their talent in a napkin and dig it into the earth and returne not the aduantage of it to the common treasury of the Church Their gifts are not their owne but they are the common goods of the Church It is odious to enclose Commons Church-robbery is sacrilegious and infamous How can they escape that infamy that denie Gods Church the benefit and vse of those gifts God hath giuen them for his Churches sake Many speake against Impropriations and iustly but the spight is that in the meane time they marre or at least wrong a good cause with their owne guiltinesse For while they speake against temporall they themselues are guilty of spirituall Impropriations and the world reckons and not amisse that the impropriations of Church-graces is a greater sinne then the impropriation of Church-goods This shewes where the right and best good fellowship Vse 3 is to be found The world wrongs religion when they accuse it to be an enemy to good fellowship There is no such good fellowship in the world as religion teaches Christians they as NAZIANZEN termes them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right good fellowes There is a supposed good fellowship to which Religion is an enemy indeed because it is an enemy to this holy
fellowship of the Saints If we bee fellow-partners and haue communion Vse 4 fellowship in all these things abrenounce we all partnership and fellowship with the vnfruitfull works of darknesse and reprooue them rather Ephes 5. for what fellowship hath righteousnesse with vnrighteousnesse and what communion or partnership hath light with darknesse 2 Cor. 6. 14. wee cannot bee fellow-partners with Saints and swine with the members of CHRIST and the members of BELIAL Wee must breake off and giue vp partnership with all other companions and companies now we are once admitted into this holy society The conclusion of the argument is amplified in those words as my selfe that is in regard of truth and sincerity of loue though not for measure and degree for Christian loue though it must be in truth to all the houshold of faith yet requires not an equality of affection to all All our Sauiours Disciples were loued of him heartily and truely yet IOHN was the speciall beloued Disciple aboue the rest So that PHILEMON is not required with the same respect and measure of of affection to receiue a seruant though religious as an Apostle but hee entreats him with as true though not with so great loue to receiue him as hee would receiue PAVL And surely the former partnership requires so much The same thing which had made PAVL PHILEMON partners had also now made PAVL and ONESIMVS partners And therefore the same partnership that bound PHILEMON to receiue PAVL bindes him also to receiue ONESIMVS as PAVL because hee is now admitted into the same society of partnership with them both Loue me and loue my partner one partner receiues another euen for a partners sake Euen the meanest Christian should as well bee Doct. surely heartily regarded as the greatest ONESIMVS The meanest Christians to be heartily regâ—eded must be receiued as well as PAVL nay as PAVL and loued as well though not so much as hee The commandement is Thou shalt loue thy neighbour as thy selfe If ONESIMVS must bee regarded of PHILEMON as himselfe then surely must hee bee receiued as PAVL And indeede this is a singular good euidence that we loue men rather for their religion then religion for the men when we loue the meanest that are religious Otherwise if wee loue great ones with the neglect of meaner Christians wee giue the world iust cause to suspect that we haue the glorious faith of CHRIST IESVS in respect of persons Hee that loues grace and religion for it selfe loues it where euer hee findes it loues it as truely clad in russet as in veluet in a poore seruant as well as in a rich master Hee that giues a cup of cold water to a Disciple in the name of a Disciple c. The ground then of a mans loue to another should be his Disciple-ship where the same ground is why should there not bee the same affection Hee that loues one disciple in the name of a Disciple loues all Disciples seruants as well as masters Christ should be loued in euery Christian Inasmuch as ye haue done it to one of these little ones yee haue done it to mee Mat. 25. All we doe to Christians should bee done as to CHRIST in them If PHILEMON loue CHRIST in PAVL why not in ONESIMVS The same CHRIST the attractiue of our loue being in both why not the same affection and loue to both Hee that loues CHRIST truely loues him in any condition aswell in his humiliation as in his glory in the forme of a seruant Phil. 2. 7. as well as in the forme of God Phil. 2. 6. for in both hee is the same CHRIST Hee therefore that loues not CHRIST in a seruant loues him not in an Apostle It is not meerely CHRIST that makes thee loue PAVL but some other carnall respect gaines thy affection to him that canst not or doest not loue ONESIMVS If CHRIST had come to the Iewes in the goodly beauty and brauery in the pomp and port of an earthly Potentate who would not haue receiued him beleeued in him loued him but now that hee comes in the forme of a seruant and not of a King heere was the triall as of their faith so of their loue It is easie to loue CHRIST in the throne hee loues him truly that loues him in the manger the stable he loues him in the stable that loues him in the meanest and simplest seruant How much therefore are they to blame that admire and magnifie small pittances in great ones and in the meane time ouerlooke great graces in meaner persons as if men rather gaue grace to religion then religion grace to them This is to haue mens persons in admiration which IVDE condemnes and not their graces VERS 18. If hee hath wronged thee or owes thee ought put that on mine account 19. I Paul I haue written it with mine owne hand I will repay it albeit I doe not say to thee how thou owest vnto mee euen thine owne selfe besides THese words are a preuention of an obiection that PHILEMON might make against the former reason on this manner How shall I receiue againe such an one as hee that hath so deepely wronged me and mine estate by pilfering and purloyning away my goods It were too much fauour now that I know and heare where hee is to forbeare him and not to bring him to shame and punishment If for thy sake I ouercome my selfe so farre as to remit reuenge may not that suffice must I also receiue him and that with loue who hath thus weakned mine estate and wasted my substance Ans Let not that dammage thou hast sustained be one whit preiudiciall to my suit I confesse hee hath wronged thee and hurt thine estate but rather then that shall stand in the way I will engage my selfe to thee to see that discharged make it my debt and put it vpon mine account I passe my word to thee to see it payd An honest mans word is as good as his bond how much more an Apostles word If thou wilt not take my word as I make no question but thou wilt then for thy better assurance and security loe heere a bill of mine hand to see the debt answered I Paul haue written it with mine owne hand I will repay it Yet I must needes adde one thing further that I thinke thou wilt not bee so strict to vrge mee with the payment thereof neither hast thou any great reason so to doe for if thou but seriously considerest and castest vp thine accounts thou shalt finde that I am before hand with thee and that thou art indebted to mee a farre greater matter then this comes to So that in these words thus vnfolded here are three things 1. An acknowledgement of the wrong done to PHILEMON by ONESIMVS and of a debt due to him 2. An vndertaking of the debt and a couenant of satisfaction by and from PAVL 3. But yet with a Reuocation and bringing of the businesse
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.
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.
Loue. For when wee keepe this our Loue of the Creature within her lawfull bounds then shall wee not onely be well content that God should make a Diuorce betwixt it and vs but we our selues will be readie in case hee commaunds vs to giue a Bill of Diuorcement into it hands willingly to depriue our selues of the same This is that which our Sauiour calls the hating of Father Mother Wife Children and Life it selfe when as wee seeing God calls for them at our hands because wee cannot both keepe them and a good conscience too wee doe willingly resigne them vp Thus did ABRAHAM chearefully sacrifice ISAAC PAVL his life Acts 20. MOSES his honours Heb. 11. thereby plainely shewing that in truth they loued the Lord in these Creatures simply in themselues because they were so willing to forgoe them when God called for them And therefore God himselfe said to ABRAHAM Now I know that thou louest mee Now I see that there is no Creature no not ISAAC himselfe that is able to alienate and estrange thy affections from mee Now I see that howsoeuer thou LOUEDsT ISAAC well yet thou louedst me better and ISAAC onely for my sake when at my commaund thou canst euen hate him Secondly The Apostle conioyning the Loue of Doct. 2 the Saints with the Loue of Christ thereby would teach vs That Christ is to be loued in his Saints Christ to be loued in his Saints and that in truth none loueth Christ who also loueth not his Members for wee may truely say with DAVID Psal 16. 2. Lord my well-doing reacheth not to thee All my delight is in the Saints on Earth The Lord Iesus is in the Heauens We cannot so manifestly declare our Loue to his owne Person but he hath left in his owne stead a most fit Matter for our Loue the poore Saints to be with vs alwayes Whereas if those duties of kindnesse and humanitie which IOSEPH of Arimathea performed to the dead Corps of our Sauiour were arguments of his Loue how much more shall wee declare our Loue vnto him in helping the Church his liuing Bodie his Fulnesse called by the Name of Christ himselfe 1. Cor. 12. specially then when it shall be in ieopardie If the glorified Bodie of Christ in the Heauens were here vpon Earth with vs no doubt wee would be very officious and respectiue of it But alas it is not that Masse of flesh though glorified and vnited to his Godhead which hee so much respects No hee makes greater account of his faithfull Ones amongst vs setting that vpon his owne Skore which is done vnto them Euerie one of these hath hee honoured with his Name as well as the whole Companie of them Psal 105. 15. Touch not my Prophets neither hurt my Christs Vainely therefore doe they prattle that speake of their Loue to Christ who yet are wanting to his Members in their Troubles suffering PAVL to answer for himselfe before NERO and with the Parents of the blind man Ioh. 9. saying Hee is old ynough let him speake for himselfe To such I say If any man loue not the Lord Iesus let him be accursed 1. Cor. 16. Thirdly Obserue who next vnto Christ are to Doct. 3 be loued namely the Saints All men being of The Saints to be loued next vnto Christ the same mould the same humane nature with our selues are to be loued for wee may not hide our selues from our owne flesh But the chiefetie of our Loue is due vnto the Saints that are of the same Spirituall flesh and consanguinitie with vs. Others may not haue the tythe of that Loue they haue Let vs doe good to all sayth the Apostle but specially to the Household of Faith Galat 6. 1. Tim. 5. Hee that prouideth not for his owne is Obiect worse then an Infidell But a mans owne haply may be none of the Saints S. PAVL here seemes to preferre a mans owne though neuer so wicked in our Loue before the Saints If the Question be Whether I must rather helpe my wicked Wife in her necessitie then any godly friend this place to TIMOTHIE sayes My wicked Wife But here the Apostle giues the first place of our Loue next to CHRIST vnto the Saints This Doctrine That our Loue must chiefely Answ respect the Saints is to be vnderstood in an euen Comparison All Saints are not to be preferred before all that are none but those onely that may equally be compared with them as Those of mine owne which are godly must bee loued more then those of mine owne which are not I must loue all my Children Seruants Kinsfolkes but specially those that are Saints But in an vnequall Comparison it holdeth not An vngodly Sonne Wife Brother c. is to be respected before a godly friend that is further off from me and not so neere in bloud Againe though naturall affection may be greater in vs towards our Kinsfolkes wicked then towards strangers godly yet true Christian Loue belongeth to the Faithfull without any carnall respect Neyther must wee measure it so much by outward effects as by the inward affection of the mind It is a Spirituall Loue and is specially seene in Spirituall Things as in the holy cleauing of hearts together in mutuall Prayers Consolations and heauenly Conferences And thus I may loue my Christian friends more then my vngodly Wife or Children though in nourishing of them I suffer them to perish with famine as not hauing sufficient to relieue both Fourthly Marke The Obiect of PHILEMONS Doct. 4 Loue is All the Saints Hee that loueth All the Saints must be loued one Saint truely and because hee is a Saint must needs loue all Though there be diuers degrees of our Loue to the Saints as there be also of their Sanctimonie so CHRIST loued IOHN aboue the other Disciples But if wee loue but one Saint because of his Grace wee must needes carrie the same mind to all Otherwise if louing one wee hate another it is an argument wee loue him not because he is a Saint for then wee should loue the other also but for other respects Here then is condemned that partialitie which IAMES taxeth Iames 2. Fifthly Obserue That the Christians with Doct. 5 whom PHILEMON conuersed are called Saints so the Apostle vsually calleth all that hee writes vnto Wee are not then to restraine this name to the glorified Soules of iust and perfect men in Heauen Certainely vnlesse thou art a liuing Saint thou shalt neuer be a Saint when thou art dead for that Holinesse which is perfected then is begun here Let now those prophane Knaues goe and scorne the Name of a Saint together with all Sanctimonie in the meane time they themselues being scorned by Him that sitteth in the Heauens VERS 6. That the communication of thy Faith may be effectuall in the knowledge of all that good that is in you by IESVS CHRIST IN the former Verse both those effects of PAVLS loue to PHILEMON set downe in the fourth Verse
were ioyntly described by the cause common to them both In this Verse and the seuenth they are described seuerally And first his Prayer in this sixt Verse from the matter of it This was that which he prayed for in PHILEMONS behalfe That the communication of his Faith might be effectuall in the knowledge c. The words are something obscure First then By the Communication of thy Faith vnderstand Thy Faith communicating it selfe Then the words following in the knowledge c. are to bee vnderstood Passiuely not Actiuely Therefore the sence is well expressed in our English Translation That whatsoeuer good thing is in you may be knowne for he speaketh of that knowledge which others should haue of PHILEMONS vertues and not that which PHILEMON himselfe should haue Now here are two Things to bee considered First What that is which PAVL prayes for in PHILEMONS behalfe The Efficacie of his Faith Secondly Wherein this Efficacie of Faith consists first in Communication That the communication of thy Faith may be made effectuall that is that thy Faith by communicating may be made effectuall secondly in the Knowledge of whatsoeuer good was in him by Christ For the first That Efficacie of Faith which here PAVL desireth for PHILEMON was two First in regard of PHILEMON himselfe that it might worke effectually in him secondly in regard of others that it might be examplarie to them and so might be effectuall in prouoking them to the like And that the Apostle had some reference euen to this latter kind of Efficacie the words following seeme to import That whatsoeuer good thing is in you may be knowne For when the light of our Faith shineth to others it very effectually stirreth them vp to the glorifying of GODS Name Matth. 5. Hence obserue First That true Faith may Doct. 1 sometimes faint and be as it were raked vp True faith may faint vnder the ashes A slouthfull kind of Sleepinesse may sometimes seize vpon it and vnfit and disable it for Spirituall Exercises As wee see in the Disciples who being oppressed with carnall griefe for the departure of CHRIST now at hand were not able to attend the Exercise of Prayer no not one houre with our Sauiour So likewise in the Philippians Phil. 4. 10. Of whom when the Apostle sayes That they were reuiued or as the word signifies waxen greene or fresh againe in their Loue and Liberalitie towards him thereby he declareth That for a time they were like Trees that in the Winter are in their Widow-hood hauing lost their Leaues and appearing outwardly as dead all their Sappe being in the Root within And truely as Trees so Faith also hath her Winter namely the Stormes and Tempests of Temptations which by their violence shake off all her greene and glorious Leaues and so make her appeare naked and desolate shee being driuen into the secret corners of the heart and there for a time to lye gasping and panting readie to giue vp the ghost Therefore Reuel 3. 2. they of Sardi are willed to strengthen the things that are readie to die Faith of it owne nature is very laborious and whiles it is strong and healthie tyes her selfe duely to her Taske and is alwayes at worke Yet sometimes the Feuer-Lurden hauing caught her shee begins to be lazie and to haue no list to worke Nay then it is Holy-day and Vacation-time with her till shee recouer her selfe againe Therefore PAVL here prayeth that PHILEMONS Faith might bee preserued from this Lethargie and Sleepinesse to the which in it selfe it was subiect and so might shew it selfe to be a liuely and effectuall Faith Secondly obserue How Faith being by Satans Doct. 2 Craft cast into this dead Sleepe may be awakened Prayer recouers fainting Faith and how it may shake off this Spirituall Lazinesse namely by this Spirituall Exercise of Prayer Therefore here PAVL prayeth for PHILEMON That his Faith might bee effectuall And if other mens Prayers may doe this much more our owne But it may seeme that Faith must rather giue Obiect efficacie to our Prayers then receiue it from them For Faith is that which setteth vs on worke to pray It both giueth and receiueth yea in giuing it Ans receiueth It is the strength of the bodie whereby it moueth and stirreth and yet by this motion it is confirmed and encreased If thy legge be benummed goe vpon it a little and it will come to it selfe so if thy Faith be as it were benummed cause it to moue and stirre in this holy Exercise of Prayer and thou shalt find presently her spirits returning againe to her and the Coales before couered vnder the ashes by these bellowes to be blowne vp and conceiue a flame For Prayer is a notable preseruatiue against Spirituall slumber prescribed by the most skilfull Physician saying Watch and pray that yee enter not into temptation Now those things which are able to preuent Diseases are able also for the most part to cure them Yet thinke not there is any vertue in our Prayer to doe this but in GOD who hauing bound himselfe thereto by promise sendeth his Spirit into our hearts when we are in this exercise whereof see an example Acts 2. 1. Thirdly PAVL here plainely teacheth vs that Doct. 3 true Faith in his owne nature is effectuall liuely Faith is a liuely Grace full of vigour and spirits 1. Thessal 1. vers 3. The worke of your faith that is your working Faith Faith is of a working and stirring disposition and is alwayes quicke-spirited and nimble vnlesse when it bee wounded by some grieuous temptation Thy faith then which like the Sluggard holdeth her hands in her bosome loth to stirre out of doores which alwayes lyes dreaming within leading an idle sedentarie life this Faith I say which is of so heauy a mold of such leaden heeles is a false faith what shewes soeuer it haue For actiuenesse is the property of true Faith I discerne the picture of a man though neuer so liuely to bee no true man because it stands still and stirres not Therefore though it haue shew of eyes mouth feet c. yet when I see it neither goes sees nor speakes I know it is no man So when I looke vpon thy faith and find for all the colours of outward profession that it is idle I conclude forthwith that it is an Idoll a shaddow void of truth and substance Shew mee thy faith by thy works saith IAMES Indeed if Pride Swearing prophaning of the Sabbaths Vncleannesse were fruits of faith then these Braggers would iustifie their faith as very effectuall But since the fruits of Faith are Mortification Meekenesse Loue c. and not the least drop or dram of these Graces are to be seene in them it appeareth that their Faith is a very emptie and imaginatie Faith The second followes namely wherein this Efficacie of Faith here prayed for consists first in Communication secondly in the knowledge of euery good thing For the first Obserue That