with the Euangelist TIMOTHY an inferior degree but euen with an ordinary Pastor PHILEMON who was yet of a lower place then TIMOTHY How sweetly doth hee practise his owne precept Rom. 12. Make your selues equall with them of the lower sort whereas now many are so farre from this that they euen scorne and disdayne their equals making an inequality where God hath made a paritie well is it if those that are a great deale their betters may haue the account of equals The Apostle saith When I was as a child I spake as a child and euery way behaued my selfe thereafter familiarly conuersing with my fellowes But many nowadayes though in truth but children yet disdaynfully cast off the company and familiarity of children climbing higher and vndecently placing themselues in the ranke of tall and perfect men Art thou a Pastor speake and doe as a Pastor to thy fellow-Pastors and not as though thou wert an Apostle or Euangelist PAVL an Apostle equals with himselfe an ordinary Pastor and now behold a great difference Ordinary Pastors doe not only equall themselues with but euen aduance themselues aboue Apostles and Euangelists taking more vpon them then euen they did Secondly I obserue the cause of PAVLS loue to PHILEMON by the coniunction of these two things together beloued and fellow-worker The latter is the cause of the former therefore was PHILEMON beloued of PAVL because his fellow-worker in the ministerie Note then that those that are ioyned together Doct. in the same Calling ought in this regard more Those that are ioyned in vocation should be ioyned in affection dearely to loue one another True it is that the generall calling of a Christian should be a sufficient bond to knit together in true loue the hearts of all Christians But when to this bond there commeth a second of our speciall callings our hearts should be more firmely and fastly knit together that so it might appeare that when our hearts shall be linked together by the bond of nature or Christian and speciall calling that a threefold cord is not easily broken But where shall wee find this sweet coniunction of beloued and fellow-worker In the most men the Prouerbe is verified Figulus figulo inuidet One Potter enuies another But farre be this enuy from al Christians of what calling soeuer specially of the Ministerie The Ministers must loue together as Brethren and with one heart and hand giue themselues to the Lords businesse Farre bee from them the mind of the Monopolists that they should goe about to ingrosse the Word of God to themselues nay rather with MOSES let them wish that all Gods people were Prophets Christ taught his Disciples who themselues were Labourers in his Haruest to pray the Lord to send foorth Labourers into his Haruest Matth. 9. The second principall partie to whom PAVL more specially writes is the other head of the Family APPHIA PHILEMONS wife who hath the same title of beloued giuen her with her husband VERS 2. And to our beloued APPHIA c. HEre first obserue that the wife is the Doct. 1 husbands companion in the gouernement The wife is the husbands companion in the gouernment of the Family of the Family and for the ordering of domesticall affaires Therefore PAVL writes not only to PHILEMON but also to APPHIA iudging her consent necessary for the entertainment of ONESIMVS into the Family PAVL did not thinke it fit for the husband to take a seruant into the family against his wiues consent And this is the reason why APPHIA though a woman is set before ARCHIPPVS not onely a man but a Minister because shee had more to doe in this matter being a Mistris in the family then he who as it may not vnprobably bee coniectured boorded only with them Whereas if he had only put in her name for remembrance sake or for salutation then doubtlesse he would haue set ARCHIPPVS before her Howsoeuer then the husband hath the highest place of authoritie in the house yet hee must acknowledge his wife giuen him of God an assistant and fellow-helper in gouernement and therefore not denie her that priuiledge and right which God hath giuen her See Prouerbs 31. vers 27. 1. Tim. 5. 14. PAVL calling APPHIA beloued as well as PHILEMON sheweth vs thereby that they were a holy and religious couple both of them fearing God A great blessing of God to his children when they shall be thus equally yoked so that the Church shall haue cause to acknowledge them both and to loue them both This blessing of God as it is great so rare and seldome seene many DAVIDS are vnequally yoked with mocking MICHALS and many ABIGALS with naughtie and niggardly NABALS This no doubt made BATHSHEBA seeing daily experience hereof in her owne time to crie out Who shall find a vertuous woman If then PHILEMON and APPHIA meete together let them both blesse God each for other Lastly let vs learne by PAVLS example to loue the graces of God in whomsoeuer as well in women as in men Hee cals not onely PHILEMON beloued but APPHIA also Yea by how much the infirmitie of that sexe is naturally greater then in the other by so much should Gods grace be more tenderly and louingly respected Thus much of those parties to whom principally PAVL writes Those whom these his Letters lesse respect follow First ARCHIPPVS of whom mention is made Col. 4. He was one of the Ministers of that Church and as it seemeth dwelt with PHILEMON Therefore PAVL writes also vnto him concerning this priuate businesse as being next to the Gouernours of the House a principall member therein in regard of his calling He therefore by that credit and authoritie which he had with PHILEMON and APPHIA might much further this cause This ARCHIPPVS is set forth by the title of PAVLS Fellow-souldier that is by a Metaphor a fellow-Minister Here then wee see that Ministers are compared Doct. to Souldiers Let vs see then wherein this resemblance Ministers are Souldiers stands A Minister therefore is a Souldier 1. in the Field 1. in the Field 2. in the Garrison first in the Field two wayes 1. in Conflict 2. in Victorie First in Warring and Conflicting and that specially 1. in Conflict with 3. enemies 1. Satans temptations with three enemies first with Sathans Temptations Matth. 4. 1. As soone as euer Christ was installed into the Office of his Doctorship he was led by the Spirit into the Wildernesse to encounter hand to hand with this enemie For how shall he be able to relieue the tempted who himselfe is wholly vnexperienced in temptations It is therefore worthily said That Prayer Reading Meditation and Temptations make a Diuine Therefore PAVL 2. Cor. 12. 7. was buffeted by this enemie Secondly With Persecutions 2. TIM 2. 3. Suffer 2. Persecutions Affliction as a good Souldier of Iesus Christ. The Ministers being principall Souldiers euen the Standerd-bearers in this Spirituall Armie Sathan will most fiercely rage
stirre vs to thanksgiuing so the feeling of our wants and weaknesses mixed alwayes with those things wherein Gods goodnesse sheweth it selfe must driue vs to prayer Thirdly wee may obserue that PHILEMON Doct. 3 was such an one as ministred to PAVL iust occasion as of Prayer so likewise of Thanksgiuing Wee must labour herein to be like him that others specially Gods Ministers who eyther see vs or heare of vs may haue cause not onely to pray for vs but also to prayse God for vs. Many there are that we haue cause to pray for and that with great griefe that they are so bad But there is small matter for thanksgiuing in them But we should be such that our friends may pray for vs not with griefe but ioy and giuing of thankes vnto God for vs. VERS 5. Hearing of thy loue and faith which thou hast towards the Lord Iesus and towards all Saints BOth the effects of PAVLS loue to PHILEMON Thankesgiuing and Prayer are here both set forth by the cause moouing him both to giue thankes and pray for them for so I vnderstand that in them the Apostle setteth downe as well the cause of his Prayer as of his Thankesgiuing the which is more euident by comparing this place with Coloss 1. 3 4. where the same wordes almost are vsed that are here that Epistle as some not vnprobably thinke written at the same time as it was sent by the same Messengers that this was First then obserue That the greater graces wee Doct. 1 heare any of our Brethren to haue the more feruent Pray for those most whose graces are greatest Prayers ought wee to powre out for them vnto the Lord as appeareth in that place Coloss 1. 3 4. Wee giue thankes to God praying alwayes for you since or after that we once heard of your faith The more grace there is in any the greater must our loue be And the greater our loue is the greater will our desire be for his good Againe the greater grace there is the greater will be Satans spight and malice labouring euen out of that grace to worke disgrace to GOD and his Gospell And therefore the greater cause haue we to double the feruencie of our Prayers for the resisting of Satan Secondly Marke what it is either in others or Doct. 2 in our selues that especially should cause vs to reioyce The cause of Ioy and Thanksgiuing and giue thankes namely sauing and sanctifying Grace Faith Loue c. Many reioyce to see their Children prooue wise wittie wealthie when yet they bee poore enough in Faith and loue But yet there is no matter of ioy in common gifts seuered from sanctification nay there is matter of great griefe for they are not matters of ornament but of deformity rather Wit Wisdome Eloquence c. doe nothing become a wicked man nay they disgrace him rather for that which SALOMON speaketh of beautie in a wicked woman may truely be said of all other common gifts in all both men and women that are vngodly They are in them as the golden Ring in the snowt of a Swine If then wee would haue true matter of reioycing and thankesgiuing let vs not rest contented with common gifts of Nature but let vs put vpon the Earings of Nature the Iewell of Grace then may we haue ioy of our selues and cause to blesse the Name of the Lord. Not but that wee should giue thankes for other common graces but yet first as fruit of these and secondly specially and principally for these accounting one dramme of Faith one graine of Grace farre aboue many pounds of naturall parts thinking our selues more beholding to GOD for that small measure of sanctification which we haue then for all the ornaments of Nature whatsoeuer Therefore spirituall blessings in Christ should so affect vs and so possesse and take vp our minds and meditations that wee may seeme in a holy kind of forgetfulnesse to passe by the pettie inferiour blessings of this life as hauing no leysure almost to thinke of them Thirdly In that PAVL maketh PHILEMONS faith Doct. 3 and loue the matter of his Thanksgiuing and reioycing with him wee learne that much more is faith and loue a iust cause of reioycing to the owner of them Why then should the child of God at any time so hang downe the head and be deiected in mind but that in the middest of his griefe he should reioyce finding in himselfe any measure of true faith Therefore the Apostle willeth vs alwayes to reioyce in the Lord as being neuer destitute of that faith which layeth hold vpon that our Lord Iesus Christ Must the faith of our brethren minister matter of ioy and thanksgiuing and shall not our owne faith much more doe the like Fourthly Marke the occasion of PAVLS thanksgiuing for these graces of God in PHILEMON we cannot reioyce and giue thankes for those blessings we know not PAVL therefore must needes haue knowledge of PHILEMONS faith and loue but how came he to that By the report and relation of faithfull witnesses Hearing of thy faith and loue Here many things are to be noted First See in PAVLS example what is the effect that Doct. 1 the good report which the godly heare of their brethren vseth to worke in their minds Commonly men sucke in their owne prayses with very greedie and thirstie eares but they cannot with patience endure the prayses of others thinking that the prayses of others is a close kind of dispraysing themselues and that so much is taken from them as is giuen vnto another Hence it is that the speech of those that are much in the commendations of others is so tedious troublesome to vs in that thereby we feele our selues stirred vp to wrath fretting enuy and such like distemper of corrupt affections But it is farre The godly heare the good report of their brethren with ioy otherwise with the children of God who haue the circumcised eares of PAVL that not only with patience but with great ioy can heare the commendations of their brethren and vpon the hearing of them breake forth not into fretting and fuming but into a holy lauding of the Name of the Lord. As those Iewes did Gal. 1. 22 23. Away then with that vncircumcised Eare of Enuy that is offended with another mans prayse as an vnpleasing and distastfull obiect Christ called Enuy by the name of an euill Eye Surely we may as well giue it the name of an euill Eare which is no lesse vnwilling to heare then the Eye to see the good of our brother Secondly Obserue that thankes are due to God Doct. 2 not onely for those benefits which he bestoweth on Thanks must be giuen for others vs our selues but on our brethren also And therfore if we pay him not this debt he may iustly charge vs with ingratitude for shall we confesse it our duty to pray for our brethren that they may be enriched with these graces and shall we not thinke
and therein to be profitable to his Master It is not sufficient for vs to say we lead harmelesse liues nay Euery Tree that bringeth not forth good fruit shall be hewne downe and not those only that bring forth euill fruit Neyther shall Christ accuse the wicked at the last day for taking the Meat out of his Mouth or plucking his Apparrell off his Backe but for not putting Meat into his Mouth and Clothes vpon his Backe VERS 12. Whom I haue sent backe Thou therefore receiue him that is mine owne Bowels VNto the former Argument drawne from the profitablenesse of ONESIMVS he addeth another in this Verse propounded in an Enthymene that is a short and contract kind of reasoning in this manner I haue sent him vnto thee namely to this verie end that thou shouldest receiue him Receiue him therefore Now to the Conclusion a new Argument is added when he calls ONESIMVS his bowels whereby he sheweth how deare and tender hee was to him But let vs see wherein the force of this Argument consists in two things specially First in this that he sent ONESIMVS and that ONESIMVS came not of himselfe Whom I haue sent that the force of the Argument should be in the word I. As if he should say If ONESIMVS of himselfe had come vnto thee submitting himselfe Christian compassion would haue taught thee to haue respected much more then now comming in my name and with my Letters So that wee are not easily to reiect those that come graced and countenanced vnto vs with the commendations of godly and reuerent Ministers Secondly in that hee did not onely send his Letters to PHILEMON keeping ONESIMVS with him at Rome till he had receiued an Answer from him and so know whether he were willing to reaccept ONESIMVS but together with his Letters had sent ONESIMVS himselfe who hauing now gone so long a iourney as betwixt Rome and Colossus could not now with any honestie bee refused lest all his labour in that so hard and tedious a iourney should be made frustrate This latter I take to be the chiefe force of the Argument Here note then that PAVL promising himselfe much of PHILEMON and trusting to the equitie of this cause did not first write to PHILEMON to know if hee might with his good leaue and liking send ONESIMVS but sends both him and his Letters both at once One would thinke this was not so wisely done of PAVL For first hee should haue knowne before he sent him whether his Master would giue any entertainment to him being come For how if PHILEMON should haue sent him backe againe to PAVL what a deale of toyle had ONESIMVS taken in vaine It was easie for PAVL to foresee this Therefore PAVL sending him in this manner it is a manifest Argument that hee did nothing doubt of PHILEMONS readinesse to pleasure him therein which afterwards Vers 21. he confesseth Hence then it is euident that sometimes Christians of speciall acquaintance in some causes may presume one vpon another namely when the cause is equall and honest and then specially if we be their superiors vpon whom we presume not onely in calling but also in well-deseruing of them as PAVL here was see Verse 19. Otherwise to presume is the part of a shamelesse and impudent man Againe wee are to learne That when friends well-deseruing of vs shall in such causes as this was so farre presume vpon vs that great inconueniences will follow if wee graunt not their desire wee are not then lightly to deceiue their hopes As here if ONESIMVS had beene refused his iourney had beene lost and hee must haue gone backe againe to PAVL For it is likely hee knew not where else to bestow himselfe This is the ground of PAVLS Argument in this place In the Conclusion of the Argument in the latter end of the Verse we are to obserue in PAVLS example calling ONESIMVS his owne bowels what great account is to be made of the meanest being truly conuerted Though with PAVL we were Apostles yet we might not disdaine the basest Bondslaue being the sonne of God IOB durst not contend with his seruants because they had the same Creator with himselfe fashioning them in the same manner in the Wombe as himselfe much lesse then would he haue contended with such seruants as had the same Redeemer CHRIST IESVS with himselfe The grace of God is no lesse grace which resides in a poore seruant then that which is seated in a rich and mightie man A Diamond will shine euen in the durt And as with men the more they demit and debase themselues the greater is their glory so is it here also with the grace of God by debasing it selfe as it were to respect the low degree of seruants and to dwell in the Cottages of Poore men rather then in the Palaces of proud Kings and Emperors the more glorious and goodly is it so farre is it off that the base and obscure condition should any thing at all obscure the brightnesse of Gods grace that abideth in them Away then with that vaine and proud partialitie condemned by S. IAMES Chap. 2. 1. VERS 13. 14. Whom I would haue retained with me that in thy stead he might haue ministred vnto me in the bonds of the Gospell But without thy mind I would doe nothing that this thy benefit might not be as of constraint but willingly HERE is the preuenting of another Obiection In the Answer whereof is as in the former included an Argument to further his Petition These things which thou saydst in the former Obiect Verse may seeme neither to agree with themselues nor with that which thou saydst immediately before in the eleuenth Verse If he be both so tender vnto thee as thine owne bowels and so profitable as thou makest shew of it is maruell thou couldest so easily part with him This thy so soone sending of him away giueth iust cause of suspition that rather thou art wearie of him and wouldest gladly be rid of him and that in truth there is no such holy change in him as thou makest faire of Wearie of him No faine would I haue retayned Answ him that he might haue ministred vnto me but I had nothing to doe with another mans seruant without his Masters mind And therefore not knowing how you would haue liked the keeping of that seruant I was content to part with him and send him to you who haue greatest right to him In the Answer there are two things First a remouall of the false cause of sending ONESIMVS which PHILEMON might surmise namely that he was a burden to the Apostle being still the same old ONESIMVS that he was before The Apostle affirmeth the contrarie Whom I would haue retained shewing withall what reason he had to haue retained him that in thy stead he might haue ministred vnto me in the bonds of the Gospell Where he shewes two commodities that would haue come by retaining him first his owne
paying those though no better then those Iewes Malac. 3. 8. how richly think they that they haue discharged their debt due to their Ministers But bee it that thou indeede doest faithfully discharge the debt of maintenance and art not therein wanting yet one thing is yet wanting Thou owest euen thine owne selfe Thou art still in debt Therefore the Galatians would haue plucked out their eyes to haue done PAVL good Gal. 4. 15. And no maruell good reason that men should owe themselues to those who spend euen themselues for them And I will gladly spend and bee spent for you 2 Cor. 12. 15. And so deare are people to their carefull pastours that they could bee content not onely to spend their paines and bodies in preaching but if it were possible euen to deale their very soule vnto them 1 Thess 2. 7. 8. So being affectionately desirous of you we were willing to haue imparted vnto you not the Gospell of God onely but also our owne soules because yee were deare vnto vs. Is it not reason that so much should be owing as was lent If they lend spend so much no maruell if peoples debt bee so great Nay yet more Ministers doe not onely giue themselues vnto and spend themselues for their people thereby engaging them to the debt of themselues but euen doe giue people themselues vnto themselues We say of mad men They are not themselues and being recouered they are come to themselues So may it bee sayd of persons vnconuerted that they are not themselues they are both out of their way and out of their wits and therefore of the repenting Prodigall it is sayd Luk. 15. 17. And when hee came to himselfe Now what brings men to themselues but the ministry of the word which brings men to repentance If then Ministers bring men to be themselues good reason that men should owe euen themselues vnto them If the debt so great the more shame for people Vse the performance and payment is so poore If thou owest thy selfe then much more thy goods The body is better then rayment a mans selfe greater and better then all his outward goods If then thou owe the greater why doest thou withhold the lesser The acknowledgement of the greater debt is in the payment of the lesser I seeke not yours but you 2 Cor. 12. 14. but yet Ministers should finde both vs and ours vs in our obedience ours in our recompence The Galatians that would if it had beene possible haue plucked out their eyes for PAVL would neuer haue stucke to haue pluckt out their purses to doe him good Neuer thinke that they will plucke out their eyes for their Ministers that will not so much as open their eyes to looke compassionately vpon their necessities They haue great cause to suspect that the Ministry hath not wrought vpon their hearts who acknowledge not the debt of their persons they acknowledge not that that being taught make not him that teaches partaker in all their goods The drift of this Reuocation being a full remission Doct. 3 on PHILEMONS part to ONESIMVS teaches Mercy to bee vsed in exacting of debts mercy in exacting debts where no ability of payment If ONESIMVS had been able to haue restored or repaied or repaired the losse dammage his master sustained by him PAVL would not haue thus pleaded for remission and offered himselfe a surety for the payment Euen the conscience of GODS dealing with vs should as well teach vs moderation to our poore brethren in forgiuing their debts or forbearing at least as well as in forgiuing offences How many mercilesse creditors are there that take the poore debtours by the throat with rigid arrest Pay mee that thou owest mee and hath no more mercy to forbeare then the debtour hath ability to pay It would goe hard with thee if the Lord should imprison thee till thou hadst payd the vtmost farthing Bee yee mercifull as your heauenly father is mercifull Luk. 6. 36. Euen thy pecuniary debts are but penny-debts to those talents which hee hath pardoned thee It is indeede a Parable which we finde Luk. 7. 41. 42. but yet that creditors fact should bee exemplary who when his creditors had nothing to pay he forgaue them both If morgages in cases of extreame necessity ought to bee released as we haue a cleare case Neh. 5. 3. 11. then much more ought rigorous exaction of debts to be forborne VERS 20. Yea brother let me haue ioy of thee or let mee enioy this fruit from thee in the Lord refresh my bowells in the Lord. THis verse containes a most emphaticall repetition of his former petition with the strength of a new argument thus That which will reioyce refresh mine heart thou oughtest to doe but this the receiuing and remitting of PHILEMON will doe Therefore oughtest thou to doe it Which reason being full of holy passion may bee more largely thus amplified Howbeit as an Apostle a father I might enioyne thee as a sonne yet as a brother I doe entreat thee doe this for mee as thou tendrest my comfort and ioy in thee doe this refreshment to mee an aged and toyled prisoner of CHRIST IESVS euen for his sake I beg it refresh my bowels in the Lord. Christians should be carefull to do those things Doct. which might reioyce the hearts each of other from Christians should aime at the ioying the hearts each of other this ground doth PAVL vrge PHILEMON to this duty of receiuing ONESIMVS So euery member of the same body not onely reioices at the good of his fellow-member but aimes at that which may be for the comfort of his fellow-member It is vnnaturall for one member to vex and greeue another GOD threatned the Israelites for sparing the Canaanites that they should be pricks thorns in their sides It better becoms Canaanites to be thorns to Israelites then Israelites to be thornes in each others sides In the world yee shall haue affliction Ioh. 16. 33. yea and from the world shall wee haue sorrow but from the Saints of GOD should wee haue refreshment and reioycing They shall haue cause of sorrow enough from the worlds malignity the rather therefore should euery one study how to asswage those sorrowes by ministring mutuall comforts each to other It is a great ioy to one Christian to see another religious 2 Ioh. 4. 3 Ioh. 3. 4. It is a great ioy to one Christian to see another zealous and forward in the seruice of GOD Psal 122. 1. I reioyced when they sayd Let vs goe vp to the house of the Lord. It is a great ioy to one Christian to see another forward in the workes of bounty to GODS house 1 Chron. 29. 9. The people reioyced when they offered willingly and Dauid the King also reioyced with great ioy It is a great ioy not onely to the Angells in heauen Luk. 15. but euen to the fellow-members on earth when wee turne from any sinne by repentance 2 Cor.
loftie and lordly yea euen to dis-robe and vnthrone Kings and to cast them downe vpon the dunghill and on the contrarie to exalt and aduance base beggers and bondslaues and that euen from the Dungeon and dunghill of Darknesse and Obscuritie to the Scepter oftentimes and Chaire of Estate as HANNA sweetly singeth 1. Sam. 2. 8. that so the righteous seeing these so iust and righteous so wise and mercifull workes of Gods prouidence might reioyce and all iniquitie might stop her mouth Fourthly in this example of PAVL writing by 4. A Christian may shew a sanctified heart in speaking of the meanest things diuine inspiration of this so meane and abiect an obiect we may further learne That there is no matter so base or vile in the speaking or writing whereof a Christian man may not bewray the inward grace and sanctification of his heart For so here PAVL writing to PHILEMON not of Iustification not of Predestination or any such profound mysterie but onely of a poore vassall and bondslaue yet see how presently hee mounteth vp into the very Heauens So that howsoeuer this Epistle in regard of the matter seeme to creepe on the ground yet in regard of the manner of handling it it may seeme with the wings of the Eagle to soare vp aloft almost attaining the height the might and maiestie of his other Epistles Though wee now are not to looke for such a measure of the Spirit as PAVL had in writing and speaking yet we in our measure must labour according to this president giuen vs in this place to speake and write holily and graciously euen of common and triuiall matters For they are deceiued who thinke that it is for Preachers onely in their preaching thus to speake or if it belong to others onely then when they are occasioned to speake of matters of Religion No gracious speech is not to be pent vp in so narrow a roome as the Pulpit it is not to bee confined within so strait bounds as matters of saluation But the Precept of the Apostle is generall Let your speech of what matter soeuer it treateth be alwayes seasoned with the salt of Grace Col. 4. 6. Yea as in meats the more subiect they be to putrifaction the more need they haue of powdering so in the matters of speech the readier we be in vulgar and ordinarie matters to forget our selues the more need haue wee the more throughly to season them with this holy Salt And as in the members of our bodie those parts which are most vncomely haue the greater comelinesse of apparell put vpon them 1. Cor. 12. 23. So in the obiects of our speech the meaner the baser they be the more need haue they that this their nakednesse should be couered with the glorious garment of gracious speech Why then should we be ashamed of the Language of Canaan in our common talke Why should not the good man out of the good treasurie of his heart bring forth sweet and sauourie speech euen then when he communeth of common and ordinarie matters Doth not euerie one of what Nation soeuer hee is Dutch French or English by his Dialect bewray his Countrey alwayes alike whatsoeuer the subiect of his speech be Why then should not wee as well approue the celestiall Canaan to be our Countrey by the spirituall proprietie of speech which that Countrey hath They then that are ashamed of this Language in their communication of this style in their writing shew plainely that they are not Citizens of the heauenly Ierusalem But if PAVLS letter written of a domesticall businesse be Scripture why should any be ashamed to grace and garnish their letters of the same kind with the holy phrases of the Scripture Yet many are so farre from this that euen then when they speake or write of points of Religion they doe it so vnsauourily and so vngraciously as that the vnsoundnesse of their rotten hearts is thereby manifestly layd open PAVL setteth a grace and a gloze vpon base matters by his holy character of speech these men pollute and prophane things in themselues glorious and excellent touching them with the base language of their vncircumcised lips of their impure and myrie mouthes Fiftly by S. PAVLS diuine handling this so low a subiect we may easily see what to iudge of those Epistles which as it is pretended were written by The Epistles of Paul to Seneca forged this our Apostle to SENECA The truth is they are bastards and counterfeits S. PAVL will not owne them for his They haue his name indeed but not the least dram or drop of his Spirit they sauour not of his Apostolicall grauitie and maiestie which shineth euen in this the least of all his Epistles In those forged Epistles farre higher matters are spoken of but alas how coldly how dryly and poorely yet here behold a poore pettie matter set forth with that pithinesse and powerfulnesse of speech as is admirable Now is there any likelyhood that PAVL should be so farre vnlike himselfe in a low matter to flye aloft and in high and loftie ones to creepe on the ground To put life into things almost dead in themselues quickning them with the warmth and spirits of his speech and to take life from things in themselues full of life cooling them with an ycie and frozen manner of handling Sixtly obserue in this Epistle occasioned by ONESIMVS 6. God turns mens sinnes to the Churches aduantage his running away from his Master the wonderfull wisedome power and mercie of GOD drawing light out of darknesse turning the sinnes of men to the aduantage of his Church The whole Church of GOD reapeth benefit by ONESIMVS his flight for vnlesse he had runne away shee had neuer enioyed this excellent Epistle containing so many singular instructions As therefore that Father called ADAMS fall a happie fall in regard of the happie consequences thereof to the elect so in the same respect may we call this flight of ONESIMVS a happie flight Thus much in generall from the occasion and argument of this Epistle being a part of the holy Canon Now to the words in particular In this first Verse is contained the inscription of the Epistle In which are set downe First the persons writing which are two first the principall PAVL c. secondly lesse principall and TIMOTHIE c. Secondly the persons written vnto which also are two first those whom this Epistle more specially concernes PHILEMON and APPHIA Gouernors of the Family secondly those whom it lesse concerned first ARCHIPPVS a Soiourner as it is probable in the House secondly the rest of the Family To begin with the first Verse The persons writing first the principall Writer is described first by his proper Name PAVL secondly by his Condition A Prisoner and this his condition of restraint from the cause of it A Prisoner of IESVS CHRIST First for his Name PAVL see CALVIN on Rom. 1. to whose opinion thinking it was giuen him vpon his
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
our selues equally bound to giue thanks to God when he hath heard our prayers This is a rule Whatsoeuer we pray for the same when it shall be granted are we to giue thankes for Psal 50. 15. Againe in the diuers dispensation of graces Gods glorie which wee are bound to redeeme euen with our owne liues is exceedingly set forth And how can I the sonne of God behold the glory of my heauenly Father and not haue my heart resoluing and melting it selfe with ioy Moreouer we are to know that the blessing of our Brethren by vertue of that neere coniunction wee are knit together in are ours wee haue a speciall right and interest in them This is that Communion in the which those words mine and thine must not bee heard My gifts are thine and thine are mine in regard of the profit and emolument of them The eye in the naturall bodie seeth not for it selfe but for the whole bodie Hence PAVL 1. Cor. 3. saith to the Corinthians All things are yours euen the most excellent gifts of the Apostles They might lay claime to them as being by God appointed for their benefit When then we behold a more plentifull blessing in another then in our selues let vs then thinke with our selues how we haue our part therein how God therein hath prouided for our good And therefore in enuying thy Brother Gods bountie and liberalitie thou doest withall vnnaturally enuie thy selfe thine owne good that is inclosed in those gifts of thy Brother So much PAVL by his practice here sheweth This is the most speciall ground of driuing away enuie and stirring vp ioy in vs in the beholding of any good thing in our Brother namely to consider that we haue our part therein Is there any man so foolish to enuie his neighbour a more plentifull Crop of Corne then he himselfe hath in his owne Field if so be that he shall haue a share in his neighbours Crop Nay rather he would be glad because the more his neighbour hath the greater will his profit be And surely it is very strange Who is it that would take it heauily that a piece of Money should be put into another mans hands so he shall haue as much gaine by it as he in whose hands it is Will he not rather be glad that he is rid of so great a trouble and freed from so great a feare which the charge of the Mony would haue brought vpon him for he shall haue an equall diuident in the gaine with him in whose custodie it is in the meane time being free from the negotiating and of feare lest the Mony miscarrying hee be made to make it good The case is the same here The encrease that comes of the gifts of thy brother is as well thine as his If the principall sustaine any danger he must look to that thou art not to be accountable for his negligence and vnskilfulnesse I but thou wilt say Herein is my brother aduanced aboue me in that he is so be trusted with so many Talents God doth not me the like honor O foole doth this grieue thee Thou lookest vpon the honor but seest not the burden annexed for to whom much is committed of him shall much be exacted and when he is called to his account if he be found either idle or vnfaithfull the greater wil his iudgement be Therefore think with thy selfe thus If the Lord had made me steward of those gifts haply I might haue fayled in the skilfull and faithfull imployment of them So in the end there should haue beene a heauie reckoning for me Gods dealing is both therefore wise and mercifull towards me If these Talents had beene in my hands they might haue perished without any aduantage to God my selfe or the Church Now then how wise is God to put them into the hands of a more skilfull husband that can employ and vse them better then I should and yeeld a greater encrease of profit euen to my owne selfe then I my selfe could haue done if I my selfe haue had the husbanding of them in my owne hands For it is most certaine that many men would not haue halfe that benefit of the gifts of God being in their owne keeping which they haue now being conferred vpon others As the foot if it should haue the power of seeing which is in the eye it could make nothing that vse of it which it doth now whilest it is in the eye Here then is a further cause of Thanksgiuing for the blessings of God vpon our brethren not only that we haue benefit by them but more benefit oftentimes then if we had them our selues in our owne possession Wherefore that common prouerbe is to be left which we vse when we see any good blessing hath befalne our brother O such a one may thanke God It is true But why doest thou lay that dutie wholly vpon him exempt thy selfe Mayest thou not thanke God too to whom the Lord is beneficiall in thy brother The oyntment powred on AARONS head though first of all in greater quantity it lighted vpon the next parts the beard the shoulders c. yet from them it descended to the nethermost Vestments So the graces of our Head Christ though first they come to those that are the most eminent members in his body yet they rest not in them but from them they drop and distill downe vpon the inferior members and that in farre greater measure then if they had flowne immediatly from the Head to them Wherefore as in Confession we are bound to lament and bewaile the sinnes of our brethren as our owne so likewise in Thanksgiuing to reioyce in their blessings euen as if they were our owne Thirdly If in PAVLS example others are bound to giue thanks for our graces then it is our part who Doct. 3 through Gods mercies are possessed of any of his graces so to vse them that we may minister iust cause to our brethren to giue thanks for them For many there are very richly endowed with varietie of graces that yet abusing and peruerting them to the hurt of the Church or not vsing them at all but lapping them vp in a Napkin and burying them in the bowels of the Earth giue occasion rather of griefe then of thanksgiuing But they should remember that they are no Lords or Proprietaries of their Gifts that they may say with him in the Gospell Are they not our owne may we not do with our owne what we list No they must know as DANIEL very ingenuously confessed concerning the Gift of Prophecie before NEBVCHADNEZAR Dan. 2. 32. that they haue receiued them for the Church whose seruants and debtors they are And therefore if wee shall not communicate our gifts to the Church and people of God they will complaine of vs to God and complaine of vs of iniustice in with-holding the good from the owners thereof contrarie to SALOMONS Precept Prou. 3. 27. Fourthly PAVL saying that he heard of the Faith Doct.
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
will answere thee as once those Exorcists Acts 19. Iesus I know but these merits I know not Thirdly this Doctrine of the obiect of Faith is the rather to be marked that we may more cleerly vnderstand the doctrine of our iustification by faith For the Papists alwayes haue it in their mouthes that Faith is a worke and so if wee be iustified by Faith then by Works But with Faith wee must ioyne the obiect of Faith viz. Christ for Faith iustifies not in regard of the subiect in which it inhereth but of the obiect to which it adhereth not as a qualitie created in the mind nor as an action of this qualitie for both are imperfect but as it applyeth Christ and so in him couereth as all other defects so also her owne whereby shee is disabled from iustifying in her selfe This Doctrine is full of comfort to those that are discouraged in regard of the small measure of their Faith But it is not the measure of thy Faith or the strength of thy Faith that iustifies but Christ apprehended by thy Faith whether strong or weake And a Palsie-trembling hand will receiue an almes as well as a stronger So the squint-eyed or purblind Israelite was healed by the looking on the brazen Serpent as well as they whose eyes were better Lastly from this manner of phrase wherein Christ is made the obiect of Faith namely Faith in Christ. Some doe gather that Faith properly is an act of the will resting it selfe on Christ and not of the vnderstanding beleeuing the Truth of the promise in particular for then they say the Scripture should rather speake thus Faith to Christ and to beleeue Christ and not in Christ This particle In they thinke argueth that confidence which we haue in Christ whereby we cast our selues vpon him and as it were goe into him But these men seeme to me to be deceiued for First it is most certayne that this particle In is 1. Three Reasons prouing Faith to be an act of the Vnderstanding as well as of the Will often giuen to the Faith of persons vnregenerate who haue not that confidence in Christ as Ioh. 2. 23. Many beleeued in his Name seeing his miracles where by beleeuing in his Name is meant onely that credence which they gaue to Christ as a true Prophet and no Deceiuer which was wrung from them by force of his miracles for heare Christs iudgement of them in the next Verse Iesus would not commit himselfe vnto them for he knew what was in the heart of man where they that before are said to beleeue in his Name are closely touched for their hollownesse and perfidiousnesse If they had put their trust in Christ Christ questionlesse would haue put more trust in them then he did So Exod. 14. ver 31. They beleeued in MOSES as it is in the Hebrew that is they beleeued MOSES as the learned haue well expounded it Certainly to beleeue in Christ and to beleeue Christ sounded all one in the eares of those Iewes that conferred with Christ Iohn 6. for whereas Verse 29. Christ had said This is the worke of God that yee beleeue in him whom he hath sent they presently answere What signe doest thou shew that wee may see and beleeue thee Secondly the Scripture distinguisheth Faith and Confidence very plainly By whom we haue accesse with confidence by faith Ephes 3. 12. Now it would be absurd for the Apostle to say Wee haue accesse with confidence by confidence Thirdly Reason it selfe is against this opinion for how can we rely vpon him of whose good will towards vs wee are not perswaded First wee must beleeue that Christ is ours and loueth vs before we can be able to commit our selues vnto him for the will and affections follow the vnderstanding Yet I denie not but that oftentimes yea very vsually in the Scripture this Confidence is put for Faith because it is an immediate and most excellent fruit of Faith For when once the vnderstanding shall iudge of the truth and goodnesse of the Promise the wil forthwith must needs claspe about them And withall wee feele diuers times this action of our wills in cleauing to the Promises when yet wee feele not so cleerly the action of our vnderstanding in assenting vnto them But our feeling must not be the rule to determine matters by wee feele Repentance before Faith which is yet a fruit of Faith and commonly we feele the effects before the causes themselues As wee see and discerne the light of the Candle before the Candle it selfe and yet the candle in order of nature is first Thus much for the obiect of Faith Now of Loues obiects They are two The Obiects of Loue two former shee hath in common with Faith viz. Christ. The latter proper to her selfe and all Saints The first obiect of our loue is Christ who is to First Christ be loued in many respects First As he is God for himselfe For the matter of loue is good Christ being God the chiefe good in whom lye hid all the Treasures of goodnesse he is to be loued chiefly and aboue all Secondly As he is our Lord which respect the Apostle may seeme to insinuate here saying towards our Lord Iesus Good is to be loued in and for it selfe but much more when that which is good in it selfe shall be good also to vs from whence ariseth this title of Lord here giuen him for first Hee created vs of nothing good and perfect in our kind Secondly Falling away from this perfection hee hath restored vs to an estate better then the former being restored he preserues vs in it and reserues vs for eternall glorie in the meane time lading vs daily with his blessings Here then is place for that Song of DAVID Psal 18. 1 2. I loue the Lord he is my Rocke and Psal 116. I loue the Lord he hath heard my prayer Thirdly As he is our Brother not only because we are all as ADAM Luk. 3 in the end the sonnes of God by creation and hee hath the same humane nature with vs created by God but also by adoption and that through his meanes But wherein consists our Loue of Christ Quest In Loue there are especially these two things Answ first the violent running and rushing as it were of Wherein the loue of Christ consists the desire to the thing we loue that we may enioy it secondly the resting of the mind and the reioycing of the heart in it after once we haue obtained it Would we then know how to loue Christ First before all other things thou must with great earnestnesse and contention of desire long after Christ and that in two respects first that thou mayest come to him and be vnited by Faith as PAVL Philip 3. being desirous to redeeme Christs righteousnesse with the losse of all other things whatsoeuer secondly that he may come to thee by sight and take thee into his owne Companie in the Heauen as PAVL
eyther generall belonging to the whole Petition or speciall to the seuerall parts thereof The generall Illustration is set downe in the first Particle Wherefore which being a Particle of Illation sheweth that this Petition of PAVL howsoeuer a distinct part from the former yet dependeth and hangeth vpon them Wherein appeareth the wonderfull Artifice of the Apostle that so sweetly coupling two such diuers and distinct parts of his Epistle doth by this meanes as it were secretly and by stealth slide on from one part to another the Reader scarce perceiuing him Now these things depend on the former in this manner In the end of the former Verse he had said That by PHILEMON the Saints Bowels were refreshed Now hence hee taketh occasion very fitly of propounding his suit for ONESIMVS Wherefore I pray thee for ONESIMVS as if hee should say Since hitherto thou hast beene exceeding kind to the Saints a refresher of their Bowels I would not haue thee wax wearie hereof but continue still like thy selfe and shew thy selfe now to ONESIMVS in refreshing his Bowels cast downe in griefe for his sinne that thou hast formerly done to others By this inference wee learne that those good Doct. things which we haue done formerly ought to be Good past a motiue to future good effectual incitations to vs for the doing of the same yea greater as occasion is offered For thus PAVL reasons here with PHILEMON Hitherto Brother thou hast beene a refresher of the Saints bowels Continue so still and refresh now likewise poore ONESIMVS his bowels But many reason contrariwise Hitherto I haue done this or that I thinke that well for one I hope now I may rest mee awhile and let others take my roome and doe as much for their part as I haue done for mine But the Apostle tells vs we must not be wearie of well-doing which they doe which would pay the debt of Obedience to God in some good actions with that which they haue paid him in some other formerly wee cannot vse a more effectuall argument to stirre vp men either to godlinesse in generall or some speciall actions thereof in particular then this which is drawne from their owne former practice What more forcible exhortation to constancie in the Truth then this Heretofore you haue beene so zealous for the Gospell that for it you haue indured banishment imprisonment and many other afflictions and will you now beginne to faint Now the ground of this argument is this That when once wee giue ouer the course which formerly wee held wee lose all which wee haue done before All our former labour was vaine and bootlesse our Prayers Fastings Hearing Preaching Suffering all to no purpose If a man in a iourney of an hundred miles after ninetie nine gone should there rest and goe no further he might as well haue stayed at home and neuer haue set foote out of doore Hence S. IOHN Epistle 2. exhorting to perseuerance Let vs take heed to our selues that we lose not the things we haue done namely by flinching but may receiue a full reward And PAVL Chap. 3. to the Galatians readie to reuolt Haue yee suffered so many things in vaine for as in godly Repentance when wee change our former course of life our former sinnes shall nothing hinder vs so in this wicked repentance whereof wee may see at this day fearefull examples when we repent vs of our former good course of life and forsaking it follow the course of the world all our former good deeds shall nothing auaile vs Ezek. 1. 18. for we our selues by our present contrarie practice doe condemne them all This is the generall amplification Let vs come now to the speciall illustration of the speciall parts of the Proposition of the Petition The Proposition is this I PAVL pray thee for ONESIMVS Here there being three things first the act of his praying Secondly the person praying Thirdly the person prayed for all these haue their seuerall amplifications First the act of praying is set forth by the diuerse Verse 8 Though I haue great libertie Secondly by the moouing cause Verse 9. Yet for loues sake c. Secondly Person praying described from his present condition First of his Age. Secondly Restraint Thirdly Person prayed for ONESIMVS described by relation that he was PAVLS sonne begotten in his bonds For the first The act of his praying is set forth by the Diuerse namely that power which hee had of commanding And it is as if the Apostle should haue said If I would vse my power and authoritie I might command thee but being ouercome by that great loue I beare towards thee I willingly yeeld from that my right and choose rather to entreat So that this amplification contayneth a very powerfull argument from the greater to the lesse If thou oughtest to harken vnto mee in this cause commanding how much more dealing more mildly by way of entreatie This his power of commanding hee sets forth first by the measure Hauing great libertie or Though I might be very bold Secondly by the manner of it in Christ. Thirdly the matter or obiect of it That which is conuenient Here first of all obserue that the Ministers of Doct. the Word haue a certayne authoritie whereby Ministers haue authoritie they may command their Hearers 1. Tim 6. Charge them that are rich that they be not high-minded c. They may command with a charge which is more then a simple command So 2. Thessal 3. vers 6. Wee command or charge you for the word is the same that before to with-draw c. And lest any should say that this was a peculiar priuiledge of Apostles and Euangelists let him heare PAVL inuesting all ordinarie Pastors with the same authoritie 1. Thessal 5. Wee beseech you to know those that be ouer you in the Lord. And Hebr. 13. Obey those that are your Guides But that wee may the better know this authoritie whereof wee speake the manner of it here set downe by the Apostle is to be considered Hauing power to command thee in Christ. This authoritie then they haue to command is not in their owne name but in Christs wherein the Ciuill and Ecclesiasticall power are differenced In the Ciuill power Christ hath Deputies and Vicars which may command in their owne name and by punishment constrayne men to obedience for this power respects onely the outward man But in this Spirituall power because it is ouer the conscience he hath no Deputie that may be fully possessed of his owne authoritie but onely Embassadors Hee calls Ministers Stewards who haue onely authoritie to signifie Christs pleasure vnto vs and cannot as the Ciuill Magistrate compell by punishment The Church therfore hath no absolute Lordship in things spirituall It is Christs alone incommunicable to any other Let a mans place be neuer so great in the Church hee is but a seruant as MOSES was Heb. 4. hauing no Imperiall authoritie in himselfe to command but onely in his
Masters Name First Here then we see the Papists refuted who Vse challenge to the Church an absolute and Kingly kind of Soueraignetie not contented with that which Christ graunteth which is onely Ministeriall Hence it is that they substitute the Pope in Christs place and call him Christs Vicar But surely if euer any in the Church had beene capable of this so great an Authoritie it was the Apostles But besides that it will not stand with the name of an Apostle that is a Legate or Embassador sent in the name of another the Apostles neuer vsed it neuer claymed it nay they haue altogether disclaymed it 2. Cor. 5. 20. Now then are we Embassadors for Christ as though God did beseech you through vs wee pray you in Christs stead to be reconciled to God So here and 2. Thess 3. 6. he commaunds in Christs Name But if so be that Christ had as well set them in his owne place for spirituall things as Magistrates for temporall they might then haue commaunded in their owne name Therefore all the Authoritie of Ministers is to be confined within the bounds of an Embassage contrarie to that which the Pope hath done stiling himselfe the Vicar of Christ and so turning the Spirituall power which in the Church onely is Ministratorie into a meere Tyrannie and Lordship ouer the Faith of the Church which yet the Apostle reiecteth as a thing not beseeming him 2. Cor. 1. in the end Not that we haue dominion ouer your Faith wherewithall he linketh the power of the Ministerie adding But we are helpers of your ioy To whom then can that description of Antichrist sitting in the Temple of God as God better agree then to the Pope of Rome who blasphemously arrogateth vnto himselfe a Power and that absolute to commaund in his owne name to bind the Conscience with those his commaunds to remit and retaine Sinnes But we haue shewed that the power of the Church is onely the power of Seruants Ministers and Stewards 1. Cor. 4. 1. whereby all is done in Christs Name And therefore when Ministers are said to haue power to commaund to bind and loose sinnes all these things are thus to be vnderstood That they haue power to declare Christs will in his Commaundements in his Promises in his Threatnings Then doth the Minister commaund when hee tells vs Christ commaunds remit or retaine sinnes when he truly testifieth that Christ doth so Secondly But as this their Doctrine of the Spirituall Iurisdiction is vnsound so is that likewise which thereupon they build For hence they would gather the Superioritie of Ecclesiasticall men aboue Ciuill Magistrates And their Argument at the first may seeme to carrie some shew He that commaundeth is aboue him that is to be commaunded Ministers commaund all Christians euen Magistrates Therefore So Likewise thus Shepheards are aboue the Sheepe Ministers are Shepheards Magistrates the Sheepe Therefore c. But the Answer is easie to any that shall consider that which hath alreadie been spoken Euery Commaunder is not greater then hee that is commaunded Kings sometimes send meane men to commaund great Nobles What is a Pesant therefore aboue a Noble man Wee must distinguish therefore of those which commaund some commaund in their owne some in anothers name The first alwayes and simply obtaine Superioritie the latter onely in the cause of their Embassage Now Bishops and Ministers are of this last kind And therefore it followes not of this That because they haue power to commaund Magistrates therefore simply and in themselues they are their Betters that they may take the vpper hand of them in sitting at the Table in going and such like actions as it was wont to be in the Papacie and as BELLARMINE though very erroniously would haue it both acknowledged of the Emperor MAXIMVS and practised by Bishop MARTIN To whom when the Emperour sayes BELLARMINE as vnto the worthier person had sent the Cup brought by his seruant to himselfe and he had receiued it and drunke himselfe yet would not send it backe againe to the Emperour but gaue it to the Priest thinking none next to himselfe so worthy as he and that it would not haue beene safe for him to haue preferred eyther the King or any of those next him before a Priest This Storie he alleageth out of SVLPITIVS writing of the life of this MARTIN De Pontif. lib. 1. cap. 7. But first BELLARMINE with his SVLPITIVS doe cleane mistake the matter For this example rightly vnderstood doth rather shew the inferioritie of Ministers beneath the Magistrates The Emperour sent the Cup as a signe and token of his fauour as it is the manner of great men to doe at the Table as appeareth in IOSEPHS example sending portions from his owne Messe to his brethren Now it had been no good manners for him to haue sent backe the Cup to the Emperour which hee had sent as a fauour to him to grace him But admit BELLARMINE could bring many such Examples of Clergie men preferred in such things before Magistrates and that this example would serue his turne for this purpose yet the Doctrine we haue gathered out of this place ouerthroweth them as vnlawfull for the superioritie of the Minister is onely in his Embassage whilest for the time hee is Gods mouth to vs. But when they are at Dinner or at Supper they are out of their Embassage then And being out of their Embassage they are inferiour not onely to Kings but also to their Seruants inferiour Magistrates 1. Pet. 2. 13 14. Againe it may be answered That the Commaunder is aboue the commaunded but the Minister properly doth not commaund but God by the Minister and so Princes are subiect not to the Ministers but to Gods owne Authoritie whereof the Ministers are onely dispensers And thus vnderstand that Esai 60. 10. Away then with the pride of ambitious DIOTREPHESSES that euen in Ciuill Things would haue Preeminence aboue the Ciuill Magistrate Thirdly But wee must take heed lest whilest wee find fault with the Papist for giuing too much wee our selues in the meane time giue not too little This is the propertie of fooles to runne from one extreme to another Therefore PAVL after that hee had refuted in the three former Chapters of the first Epistle to the Corinthians those that went too farre in magnifying of Ministers in the beginning of the fourth lest he should seeme to be Author to any of derogating from the Ministerie he addeth Let a man yet so thinke of vs as of the Ministers of Christ and dispensers of the Secrets of God It can scarce be expressed in words with what disdaine Ministers are contemned not onely of the great Ones but euen of the vulgar sort Euery base companion will in reproch call them Parsons and Priests Why what are you but a Priest As if one should say to the Kings household-seruant You are but the Kings seruant I but doe you make but a but of it Is not this a place of good
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
doe it not without further adoe we count him worthy to smart for his folly But here God dealing with vs by his Ministers so pathetically to turne and reconcile our selues vnto him the profit is solely our owne wee only shall haue the commoditie of this reconciliation and not God who could as sufficiently glorifie himselfe in our euerlasting confusion Our hearts therefore must relent and be ouercome by this kindnesse of God so sweetly and gently calling and alluring vs vnto himselfe Obserue further in PAVLS example that sometimes Doct. we are to yeeld of our right neither alwayes Sometimes we must yeeld of our right may we doe those things which of themselues are lawfull and indifferent It is a weake argument This is lawfull in it selfe therefore it is lawfull for me In it selfe it was lawfull to eate of things sacrificed to Idols and yet in the case of scandall the Apostle forbids the Corinthians to eate of them 1. Cor. 8. It is lawfull in it selfe for a Minister to receiue maintenance from his flocke but it was not lawfull for PAVL preaching at Corinth 1. Cor. 9. For then he had abused his libertie Vers 18. And hindred the Gospell Vers 12. and so consequently sinned The case is alike in the vse of our Christian libertie in things indifferent as meate drinke apparell sport recreation It is a point of Christian wisedome to consider not only what is lawfull but also what is expedient and profitable not only what is lawfull in generall but also in speciall what is lawfull for mee and thee for if the vse of our libertie be a stumbling blocke at which our Brethren may fall and hurt themselues we must then bridle and restrayne it Here then is condemned the tenacitie and temeritie of some in the vse of that libertie which the Word hath graunted them in things indifferent Their tenacitie that they hold their owne stifly and will not let goe the least part of their right though the glorie of God and good of their Brethren doe earnestly craue and begge it at their hands Their temeritie not onely that they themselues rush venturously vpon all things that in themselues are lawfull not considering with themselues whether in regard of some circumstances it may not be vnlawfull for them what inconuenience may ensue what hurt may also arise to the Gospell but also censure and condemne others who kept backe by Christian wisedome and charitie dare not runne with them to the same excessiue vse of their libertie Let them remember that PAVL in this place hauing much libertie of commanding yet chose rather to intreat Obserue thirdly what it is that will make a Christian Doct. abridge himselfe sometimes of the vse of his Loue makes a man abridge himselfe of his libertie libertie namely the loue of God and our Bretheren For loues sake I rather beseech thee For this is reckoned among the properties of loue by the Apostle That it seeketh not her owne 1. Cor. 13. but his whom it loueth If Gods glorie and the Churches good be deare vnto vs wee will not vse our libertie to the full in those things which may hinder and hurt both If therefore thou wouldest obtayne so much of thy selfe as to remit and giue in somthing of thy right to God and thy Brethren first it is necessary that thy heart be inflamed with a zealous affection both towards Gods glorie and the Churches good This conuinceth many of small loue to their Brethren that will not moderate their libertie no not in those things which they see necessarily will bring in the ruine of the Church The Papists also are here confuted who would make this departing from our right for Gods glorie and the Churches good to be a worke of supererogation For this is their iudgement of PAVLS preaching gratis and diuers such like examples in the Scriptures If the works of Charitie be aboue the Law then also are these works to the which the Law of Charitie bindeth vs aboue the Law for it is loue which makes vs yeeld And I hope the Law commands vs to loue God with all our heart and our Neighbour as our selfe Thus much for the first speciall illustration of the Proposition of this Petition namely of his act of praying The second followeth namely of the person praying PAVL himselfe I pray thee described first by his age being as I am PAVL aged secondly from his imprisonment which he maketh a greater matter then his age and now also a prisoner of Iesus Christ both these are here brought in to adde further weight to his petition and to stirre vp the affections of PHILEMON First That he vrgeth his yeeres as a matter that Doct. 1 should make PHILEMON more respect this his Reuerence due to age suit we learne that speciall reuerence is due to this age God vnder the Law prouided for this that there should be more then ordinarie regard had of the aged but specially in the Ministerie for after they began to be in yeeres he would haue them eased of the burthen of their Ministerie and yet double honour to be giuen to them both of reuerence and of maintenance Now if the white head and siluer haires of a Minister suing for another should procure authoritie vnto him in his suit and mooues the affections of those he sues vnto how much more then suing for himselfe And questionlesse there cannot be a spectacle of greater compassion then an aged Minister gray-headed in the Seruice of God and the Church being in distresse Age sayes SALOMON is a Crowne of Glory being found in the way of righteousnesse If in any way of righteousnesse much more in the way of the Ministerie righteously and faithfully discharged Such then that are like PAVL in the Ministerie or in any other Calling that haue spent their time painfully and profitably may with honestie vrge their age pleading for themselues and others But the old man that hath liued vainly and vnprofitably all his youth and hath alwayes beene a burden of the Earth is an vncomely sight For old age is an honour in it selfe yea a part of Gods Image who is the Ancient of Dayes And honour sayes SALOMON becomes not a foole To such old men their honour is turned into shame Their gray haires are rather ashes of shame and humiliation then a Crowne of glory Secondly Vrging his imprisonment as another Doct. 2 matter and that of greater weight then the former Ministers to be regarded the more for their afflictions wherefore he should be respected in this fuit he teacheth vs that the afflictions of Gods Ministers are so farre from being any iust cause to make vs lesse to reuerence them that for them they are more respectiuely to be vsed and honourably to be conceiued of Many Ministers enioying peace and libertie and flourishing in the Pulpit haue beene much flocked after and greatly regarded as IOHN BAPTIST but when once they haue beene clapt vp in Prison then they
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
vncomfortable If it will then Bee not thou of them that touch the hand nor among them that are surety for debts If thou hast nothing to pay why causest thou that he should take thy bed from vnder thee Prou. 22. 27. No law requires that a man should lie in the streets to let another lie in his bed Therefore in this case whatsoeuer and how good soeuer the grounds may bee yet keepe out of of the snare Rather giue what thou art able out of thine estate presently to releeue his wants then so to cracke thine estate as to come into want and misery thy selfe It is lawfull and iust in ciuill contracts and commerce to giue and to take mutuall and formall assurance It is no breach of the bond of charity to aske demand and take bonds and obligatory bills for the assurance of a mans owne Persons to whom wee lend being subiect to mortality if the Lord should take them away before the time that the debt is due how will it appeare that it was due and how shall a man come by his owne againe Bonds writings and instruments of that kinde haue euer beene in vse among the people of GOD Ier. 32. 9. 10. 11. 12. and Luk. 16. 5. 6. 7. A necessary course to preserue charity and peace The third poynt the Reuocation Albeit I doe not say to thee that thou owest vnto me euen thine owne selfe besides In which words hee secretly and modestly intimates vnto PHILEMON what great things hee had done for him in his conuersion so great as made PHILEMON a debtor not onely of his goods but of himselfe Learne from the Apostles example with what Doct. modesty wee should mention that which makes for Modesty must be vsed in mentioning our own praises our owne praise PAVL doth not in open words glory that he hath beene the meanes and instrument of his conuersion that he may thanke him for bringing him both to the knowledge hope of a better life but only secretly so modestly glances at it So great is the difference between an Apostolical and a Thrasonicall spirit Such is the modesty of selfe-denying religion that it loues not to speake of his owne deeds much lesse to vaunt of them and when vpon iust cause it is forced thereunto yet it is either onely with glancing intimations and with couert termes or else in the person of another 2 Cor. 12. 2. 5. I knew a man c. of such an one will I glory of my selfe I will not glory And yet was hee the man of whom he might glory Or else with some checkes and abasements Hence that so frequent parenthesis I speake as a foole 2 Cor. 11. Let another mans mouth praise thee and not thine owne Prou 27. 2. Yea an humble heart loues not to heare it's owne praise out of anothers mouth much lesse to speake it with it 's owne MARY trembled or was troubled at the saying of the Angell wherein shee was magnified Luk. 1. 29. Good hearts sucke not in their own praises with a bibbing eare neither flatter themselues when flattered by others neither suffer themselues like pitchers to be held by the eares much lesse doe they make their owne mouths the trumpets to sound forth their owne acts nor their own tongues their pensills to paint forth their own deeds Heerin appeared the modest spirit of SAMSON after that honourable renowned action in the slaughter of the Lyon the text notes his modesty Iudg. 14. 6. That he told neither his father nor his mother what hee had done If he kept it close from them at home how much more from others Had some proud spirit done but halfe so much SAMSONS Lyon roared not lowder then they would haue vaunted of the fact and HERCVLES-like would haue walked vp and downe in the Lyons skinne to giue the world notice of their puissance MATTHEWES modesty is also worth the noting in the penning of the history of his owne entertainment hee gaue CHRIST LVKE reporting that history sayes of him Luk. 5. 29. That hee made CHRIST a great feast in his owne house But MATTHEW mentions neither great nor feast nor his owne house but onely this As Iesus sate at meat in the house Matth. 9. 10. That a man would imagine it as soone to haue beene in another mans as in MATTHEWES house neither by his words can any gather that hee so much as feasted CHRIST much lesse that hee made a great feast Often doe holy writers put that vpon record which may seeme to blemish them in plaine and cleere manner if they report what makes for their praise it is done couertly and closely as IOHN writing of himselfe speakes as of another Ioh. 13. 23. That there was leaning on Iesus bosome one of his Disciples whom Iesus loued They that loue not to hide their sinnes yet loue to hide their owne praises This sauours not of a carnall spirit A carnall spirit is a boasting and a vaunting spirit that loues both to heare and tell what seemes to make for it 's owne praise and honor Such a spirit was NEBVCHADNEZZARS Dan. 4. Is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honour of my Maiestie Base worme how like a God yea the King of Tyrus dares take the name of God and vaunt of his owne great wisdome and vnderstanding whereby he hath gotten his riches Ezek. 28. The Pharisie cannot pray but he must tell GOD of his great works Luk. 18. He cannot giue almes but he must haue a trumpet to tell men Matth. 6. Most men will proclaime euery one his owne goodnesse but a faithfull man who can finde Prou. 20. 6. If they that proclaime their owne goodnesse were faithfull where might they not be found a man might finde the Pharisie to bee faithfull by his trumpet Learne wee then this humble modesty of the Apostle we lose our praise while vaine gloriously we seeke it and GOD seekes it whilest we in humility seeke it not Ioh. 8. 50. I seeke not mine owne glory there is one that seeketh and iudgeth As on the contrary if wee seeke our owne glory there is one that seeth and iudgeth See how deepely people stand indebted to their Doct. 2 Ministers The benefit that doth accrue from a The deepe engagement of people to their Ministers faithfull Ministry is more then can bee recompenced with all a mans substance See who are the greatest creditors and the greatest debtors that are Thou owest vnto me euen thy selfe People owe not onely their goods Gal. 6. 6. but euen themselues How many are there whose righteousnes comes short of the righteousne of the Pharisies I pay tithe of all that I possesse Luk. 18. 12. Many pay the tithes not of all they possesse as being afrayd happily of being Pharisaicall though PAVLS precept enioyne no lesse Gal. 6. 6. but onely thinke they owe the tith of goods legally tithable and