ours must be euen holy salutations as being hearty prayers Salutations must be holy and wherein we craue the greatest blessings that are at the Lords hands for the persons saluted here then are many kinds of salutations censured First the prophane salutation of swearing Swaggerers Not prophane and rude Ruffians which is not any holy forme or prayer vnto God but a most fearfull tearing and rending of the name of God in pieces by most horrible Oathes Secondly the perfidious saluation such a one Not perfidious as IVDAS his was who betrayed his Master with a kisse and IOABS who cloking his inward malice with sweet and sugred salutations most villanously murthered valiant ABNER euen in the act of saluting Thirdly the formall and customarie and with Not formall all nice curious and affected kind of saluting when men are so full of their ceremonies and complements that they make themselues foolish and ridiculous And herein consists all their grace of their greetings in courting and congeying and ducking and such other gestures but that which is the very pith and marrow of a Christian salutation the lifting vp of the heart to God in desiring the welfare of those they salute is wholly wanting Gestures in saluting are good and commendable so they may stand with comelinesse and the simplicity of Christianitie But this is a fault euen in many who yet are not so fond and so full of affectation in their salutations as others that in saluting their Brethren with those good and holy formes in common vse as God be with you God saue you c. they take the holy Name of God in vaine not hauing their hearts lifted vp to God whose name they call vpon but only speaking of custome and so not minding what they say A fault in most and it ought to be a matter of humiliation vnto vs as being an argument both of the want of feare to God and loue to our Neighbour Salutations are Prayers to the Lord and therefore the name of the Lord must with all reuerence be thought vpon when they are vsed Some hence take occasion to neglect this dutie because they are Prayers and they thinke it not lawfull to wish well in Prayer to euery one wee meete who sometimes may haply be going about some wicked enterprise But besides that Charitie biddeth vs to thinke and hope the best in matters of vncertaintie they should haue remembred that of our Sauiour Luke 10. Into whatsoeuer house yee goe say Peace be vnto this house and if the Sonne of peace be in the house your peace shall come vpon it if not your peace shall returne vpon you So then there is no hurt done whomsoeuer we salute so it be not a notorious Heretike or some such offender not much vnlike 2. Ioh. but if wee salute the children of God wee doe good to them our salutations are effectuall meanes through the blessing of God to bring vpon them the good desired If others we doe good to our selues that good wee desire to them shall bee granted to our selues The summe then of this whole point of salutation in a word is thus much first that we conscionably performe this dutie both by word and writing Superiours to their Inferiours as well as on the contrary euen Kings to their Subiects to strangers as well as to those of our acquaintance Luk. 10. 2. that we doe it in a holy manner feeling our hearts with reuerence both affected to God and inlarged in loue to our Brethren Thus much in generall In this salutation more particularly wee are to consider these two points 1. The things that PAVL wisheth 1. Grace 2. Peace 2. From whom hee wisheth them 1. From God the Father 2. From Iesus Christ our Lord. First for the things desired The former of them is Grace This word Grace often is taken for the gifts of the Spirit by a Metonymie of the efficient because they come vnto vs by the grace and free fauour of God as Iohn 1. 16. And of his fulnesse haue we all receiued Grace how taken grace vpon grace and Verse 17. Grace and Truth came by Iesus Christ and 2. Cor. 12. My grace is sufficient for thee But this grace is not here principally meant by the Apostle in this place Therefore there is a second and that more proper signification of this word Grace for the fauour and good will of God as Ephes 2. 8. For by grace are yee saued through faith And this is that which here the Apostle wisheth to PHILEMON Now this Grace and Fauour of GOD is twofold First that fauour of God whereby he purposeth Two degrees of Gods loue to make vs capable of his fauour and fit to be fauoured of him when as in our selues there was no matter of fauour but only of displeasure The giuing of Christ vnto vs and all the benefits which wee receiue in Christ are made fruits and effects of this fauour Rom 5. 15. Much more the grace of God and the gift by grace hath abounded to many The gift by grace is iustification and reconciliation with God A man would thinke wee could not be in the loue and fauour of God till Christ had reconciled vs. I but that Christ is giuen vnto vs to be our Reconciler Whence comes this but of the fauour of God namely this first kind of fauour whereby God goeth about to fit and prepare vs for his fauour So the Apostle directly affirmeth Rom. 5. God setteth out his loue vnto vs that when we were sinners Christ dyed for vs and Christ himselfe Ioh. 3. 16. God so loued the world that he sent his only begotten Sonne which is to be vnderstood of such a kind of loue and fauour whereby hee is willing as it were and desirous to fauour vs and not otherwise For how then could wee be said to be reconciled to God by Christ if before wee were actually in the loue and fauour of God And of this grace our election is made a fruit Ephes 1. 5 6. Who hath predestinated vs to the glorie of his grace whereby hee hath freely made vs accepted in his Beloued that is whereby he hath predestinated vs. Secondly there is another degree of Gods fauour when hauing a desire to fauour vs and a free disposition to doe vs good and because it would not stand with his Iustice to fauour the vile and abominable hauing further of his owne good pleasure in Christ fitted vs for his fauour he doth now take a singular pleasure and delight in vs. So then there is a fauour whereby God makes vs as I may say fauourable such as may be fauoured and it is the description of the Apostle himselfe Ephes 1. 6. By the which grace he hath made vs accepted And there is a further fauour whereby hauing made vs accepted that is such as may be accepted he doth indeed accept vs and is exceedingly well pleased with vs. This may be called the fauour of complacency
TWO TREATISES THE ONE A most fruitfull Exposition vpon PHILEMON THE OTHER The Schoole of Affliction Both penned By the late faithfull Minister of Gods Word DANIEL DYKE Bachelor in Diuinitie Published since his death by his Brother I. D. Minister of Gods Word LONDON Printed by G. P. for Robert Mylbourne 1618. TO THE RIGHT Honourable and most vertuous Lady the Lady LVCIE Countesse of BEDFORD Right Honourable NEuer did any time afford so great a multitude of Bookes so great a throng of Writers as these present daies wherin we liue So that no lesse wisedome seemes to be required of a Reader in the choice of his Author then of a Writer in the choice of his matter I would not be so construed as if I taxed any for their writing for what if all the Lords people could prophecie And how were it to be wished that many worthy ones who confine their gifts within their parochiall bounds would giue their labours the liberty of the ayre and walke of the whole Church But if in this great variety any should be puzzeld and at a set where to bestow his time and reading if my poore counsell were worth the giuing I should aduise such whose callings and conditions giues them not the leasure to turne ouer euery mans leaues to make choice of such who may helpe and direct them in the vnderstanding of the Booke of God Like to that of our Sauiour to Martha it may be said to many both Writers Readers They trouble them selues about many bookes but One booke is necessary that Booke which is able to make vs wise to saluation If Luthers loue to this booke and the reading of it made him hate his own Ego odi meos libros et saepe opto cos interne quod metuo â—e morentur lectâ—â—es a lectione ipsius Scripturae quae sola onmis sapientiae sons est Luther in Genes 19. bookes and wish them lost which yet were of so excellent vse and for which the Church stands so much bound to God then how much more would hee not onely haue hated but accursed not onely those bald and base pamphlets the scurse of scald scabby heads but euen a number of Authors who though they haue haply their vse yet their huge voluminous compositions swallow and drink vp either all or too much of that time which were to be redeemed for the Scriptures vse and search Surely if the Scripture be that onely booke vpon vvhich our day and nights studies must be spent Iosh 1. 8. then should such Authors as vnclaspe the same be most welcom to vs and haue the precedency in our choice Of this nature is this booke wherewithall I am bold to present your Honour presuming in that respect vpon so much the greater acceptance In the perusall whereof as you shall meet with diuerse passages not vnprofitable so amongst others with one short one the tedder of the text not giuing larger liberty concerning the right and religious gouernment of a family A point of great consequence and vse for all but for none more then great persons whom God hath betrusted with the gouernment of great families Philemons house is here honoured with the title of a Church To the Church that is in thine house Most great houses haue the ornaments of Chappels but few the honour of Churches So irreligious and irregular are the followers of many great personages that they seeme to metamorphose their Masters houses as the Iewes did the Lords House which should haue been an house of prayer into a den of thieues Yea so prodigiously inordinate are the courses and carriages of some families that a man in regard of their retinue may iudge the Prophets curse to be fallen vpon them Namely That Ziim doe lodge there and that their houses are full of Ochim or of dolefull creatures Ostriches dwell there and Satyres dance there Iim and Dragons are in their pleasant Palaces Esay 13. 21 22. And this plague that great houses are haunted with such vncleane spirits whence comes it but from a double neglect in Gouernours either in the chusing or ordering their seruants In the choice of seruants what is lesse regarded then the Truth and Power of Religion Most chuse as Salomon did Ieroboam 1. King 11. 28. he saw that the young man was meet for the worke and therefore entertained him into his seruice But with what issue He wrought a mischiefe to and against his house It had beene happy for Salomons house that a man of more conscience though of lesse skill had been retained How many scruple not to entertaine very Ieroboams so be it they be meet for their worke though otherwise their religion be either a Popish puppet and calfe-worship or a flat irreligion The world is not so empty and barren but it is possible if care were had to finde Skill and Conscience Ability and Honestie matcht in one and the same scruant But in the ordering of families is as foule a neglect whilst most masters are of Sallioes faith that matters of faith and religion belong not to their cure Hence is it that they neither constraine them to the true seruice of God nor restraine them from Popery profanenesse dissolute disordered life Ioshuaes resolution I and my house vvill serue the Lord is growne out of credit with the world Let a seruant faile in the carelesse performance of his place in the neglect of his Masters profit nay if but a paltry dog or hawke be vnfed or misdieted oh the tragedies oh the blusters and terrible thunder-cracks of fierce and furious language that ensue But let a seruant be ignorant a neglecter or despiser of Gods worship a swearer a Sabbath-breaker a drunkard an vncleane person yet I will not say against such there is no law but against such there is no anger no rebuke no censure no making the family Church-like in the excommunication and eiection of these Satyres and Ostriches All such Gouernors are as farre from the honour as the practice of Philemon Whose example if happily any great Ones should conceit to be too lowe for their imitation though the meanest of the Scripture-Saints are patternes for the greatest may they be pleased to remember not onely those ancient Precedents Abraham Ioshua and Dauid all three honourable in this particular but to looke a little neerer their owne dayes to a man of their owne ranke I meane that right religious and worthy Prince of Anhalt of whom Melancthon reports That his Chamber CubiculuÌ„ eius erat Templum Academia Curia Nam ibi haec fiebant quotidie preâ—â—â—io lectio scriptio et deliberationes de gubernatione Melanct de Georgio Principe Anhaltino in praefat 5. Tomi oper Lutheri was a Church an Vniuersity and a Court. Besides the dispatch of ciuil businesses there was daily praying reading writing yea and Preaching too For so Scultetus reports of him I doe not thinke that this noble Earle hauing a Church for God in his Chamber suffered a
Temple to Bacchus in his Celler In too many families Venus hath her Altars in the Chambers Bacchus his Sacrifices in the Butteries which two hauing made their diuident in the family shared their Deuotoes alas what poore thirds wil be left for God Whatsoeuer disorders are in publike they will neuer be redressed so long as families especially great Ones are vnreformed The Family the Common-wealth the Church are Sunt igitur tres coelestes Hierarchiae de quibus Asini Sophistae tam multa nugātur aliud nihil quam vita Oeconomica politica Ecclesiastica Luther in Gene. the three heauenly Hierarchies as Luther termes them But surely the first is not heauenly vnlesse the last be in it If the church be not in it it wil proue but an hellish Hierarchy yea and will poyson both the other If families were Churches and religiously gouerned what great ease would Gouernours of the Church and Common-wealth finde The way to heale the naughty waters is with Elisha 2. King 2. 21. to goe to the spring to cast in the salt there It is but a folly to complaine of misorders else-where while our own families are misordred Now R. H. as you graced and gaue countenance to the first of this Authors works printed since his death so may you be pleased to accept this last as a testimony of all thankefull acknowledgement of your great and vndeserued fauours As it was the Authors desire in the handling of this holy Scripture the first fruits of his constant ministeriall labours to perfect that noble and honourable family of your Fathers where it was opened as in many other points of Christianity so in the knowledge of family-duties that it might be brought to greater perfection so is it my desire by publishing the same to further the common good of all good Christians in awakening stirring them vp to the conscionable discharge of teaching and right ordering their families to the honour of God their owne and the endlesse good of many soules And that by your diligent reading hereof you would be pleased to obserue practise all such rules directions as may any way tend to the bettering of your iudgement and family For it is with Families as with Churches on earth none completely perfect during our pilgrimage here The which while you shall doe you shall bring vpon your selfe Abrahams blessing promised for his wel-ordered house and Philemons honour of a Church in your family and in the end peace and happinesse to your own soule The which vnfainedly wishing you from the God of peace I humbly take my leaue and rest Epping in Essex August 15. 1618. Your Honors to be commanded in all seruice in the Lord IER DYKE A COMMENTARY VPON THE EPISTLE TO PHILEMON VERS 1. 2. PAVL a prisoner of IESVS CHRIST and our brother TIMOTHY vnto our beloued PHILEMON and fellow-worker And to our beloued APPHIA and to ARCHIPPVS our fellow-Souldier and to the Church that is in thy house BEfore wee come to The Argument of the Epistle the words wee will a little consider of the argument of this Epistle and of some generall instructions there arising ONESIMVS a naughty seruant running away from his master PHILEMON lights vpon PAVL by whose meanes and ministery hee being conuerted is returned back to his Master with this letter of PAVL in his behalfe written to his Master for pardoning him his former misdemeanour and receiuing him into fauour againe This Epistle is of another nature then any other written either by PAVL or any of the other Apostles for though sometimes they write to some one particular person as this our Apostle to TIMOTHY and TITVS and IOHN to GAIVS and the elect LADY yet euen then they write of matters concerning the whole Church and the common saluation as IVDE speaketh Iude 3. But here as the person is but a particular man so the matter is a personall matter proper to PHILEMON and his family concerning the entertaynement of a fugitiue seruant into his family and fauour againe One would thinke this were too low and meane an argument for the Spirit of GOD to handle But yet questionlesse PAVL was as well moued by the instinct and assisted with the powerfull presence of the Holy Ghost in the writing of this as any other of his Epistles as besides the common consent of the Church by the holy heauenly and gracious Character of speech agreeable to his other Epistles may easily appeare Obserue therefore How hereby the Lord would confirme our faith 1. The Scriptures written by diuine inspiration in the truth and certainty of other parts of Scripture for if euen this Epistle written to one man of a priuate matter respecting his owne family were yet writen by the inspiration of the Spirit of Truth how much more may we ascertaine our selues that other bookes treating of higher matters were not penned by the will of man but indited by the Spirit of God himselfe If when PAVL writes to PHILEMON of the receiuing of a poore slaue the Spirit of God leadeth his hand in writing how much more when he writeth to whole Churches of Christ and our Redemption by him of Faith Repentance Iustification and such like mysteries Secondly As hereby our assurance of the infallible 2. Gods prouidence in the preseruation of the Bookes of Scripture Truth of the Scriptures is confirmed so likewise of Gods Prouidence and watchfull care in the preseruation of them whole without any losse to this present day Some are of opinion that whole Bookes of Scripture are lost and among the rest some of S. PAVLS Epistles written to whole Churches as to Corinth Laodicea c. But this little Epistle riseth vp as a great witnesse against them for if the prouidence of God hath extended it selfe to the lesser how much more to the greater It is the argument of our Sauiour Matth. 6. God by his prouidence clotheth the grasse of the field how much more will he doe the like to men to his owne Elect Are not they of much greater value then Lillies So here by like proportion was not the Epistle to the Corinthians if there euer were such a one lost of greater worth then this to PHILEMON Whereof yet not the least jot or tittle hath miscarryed though in regard of the obiect and comparatiuely in respect of others it may seeme a meane Epistle for otherwise indeed nothing of the Spirits inditing is to bee counted meane How much more then would the Lord by the eye of his prouidence haue watched ouer other Epistles and Bookes handling matters of greater moment and consequence If any part of the Canon should be lost one would thinke in regard of that speciall care which God hath of his Churches good it should be that which might best be spared as not being of so necessary vse as the rest Now howsoeuer euery parcell of the Canon and so this Epistle be of singular vse yet we cannot imagine how an
as the fish drinketh in water neuer saying so much as What haue I done Assuredly they are out of the fauour of God An humbled heart for sinne is the first step to the fauour of God Secondly thou must shrowd thy selfe vnder Christs wings Clothe thy selfe with his righteousnesse and the precious Robes thereof that so thou mayest appeare amiable and louely in the eyes of the Lord for in Christ only is the Father well pleased and so if thou wouldest haue him well pleased with thee thou must become a member of him bone of his bone and flesh of his flesh This thou doest when by Faith thou layest hold vpon Christs righteousnesse and gripest the promises of the Gospell And this act of Faith sheweth it selfe most of all in earnest Prayer and Deprecation when thou cryest with strong cryes Forgiue me my trespasses According to the multitude of thy mercies blot out my offences These be the wrestlings of IACOB who would not let the Lord goe till he had blessed him If thou wouldest find grace thou must come and in this manner knocke at the gate of Grace and it shall be opened vnto thee How can wee looke to haue grace with God when he offring vs his Sonne as a meanes thereof wee will not reach forth the hand of our Faith to take him Thirdly by Faith hauing clad thy selfe with the Robes of Christs imputed righteousnesse thou must be clothed vpon with the garment of thy own righteousnesse and obedience which howsoeuer being in it selfe a menstruous cloth as it comes from vs yet being of the Spirits owne weauing in that regard is acceptable to God and causeth him to take a further delight in vs. Pro. 3. 3. Let not Mercy and Truth depart from thee so shalt thou haue fauour with God and man Pro. 11. 20. They that are vpright in their way are his delight If then we would be Gods Fauoured and Beloued we must put on that party-coloured Coate of the Apostle Col. 3. 12. consisting of many parts Of Humblenesse Mercy Kindnesse and long Suffering c. then shall that be verified Psal 45. 11. The King shall delight in thy beautie and that Cant. 4. 9. My faire One thou hast wounded my heart with one of thine eyes and with a chaine about thy neck Looke how the Spouse that being beautifull of her selfe is withall set forth and decked with precious ornaments is gracious in the eyes of her Louer so shalt thou be in Gods when thou appearest before him in the beautifull face and pleasant rayment of a new creature in Christ Iesus for then thou art made partaker of the diuine Nature And God in thee seeing himselfe an Image of his owne Holinesse and Righteousnesse thou being with DAVID a man after his owne heart how can hee but take great pleasure in thee if so bee hee take pleasure in himselfe Thou then who hast not this pleasant rayment of the new man but the torne rags of the old man thou that lyest wallowing in the mire of sinne a forlorne nasty creature thou that still retaynest the old Ethiopian hide and Black-mores skin these foule Leopard spots how thinkest thou that the pure and cleere eyes of the Lord can abide the sight of so filthy and deformed an obiect Hee that can performe these three duties may assure himselfe of Gods fauour Thus much for the first thing desired namely Grace The second followeth and Peace I doe willingly assent to those who by Peace doe vnderstand all prosperitie and felicitie both earthly and heauenly in this life and that to come In the ordinary salutation among the Iewes wherein they wished peace to the saluted Luk. 10. I thinke only outward prosperitie was meant by peace But as the Apostles augmented the ordinary forme of salutation by adding Grace to Peace because they preached in the Gospell the free Grace of God for our saluation so by the same reason may it well be thought that they inlarged the signification of this word Peace euen to inward peace as well as to outward specially their Gospell being the Gospell and glad tydings of that Peace Extending therefore the signification Foure things comprehended vnder Peace of this word in this Apostolicall salutation further then it was taken in the common greetings of the Iewes it may comprehend all these things within his circuit First the inward peace of Conscience with God which springeth out of the grace and fauour of God Rom 51. A mans conscience will neuer be at quiet within him till it feele this grace There will bee nothing there but the vncomfortable darknesse of terrors and astonishments till the light of Gods countenance arise and shine vpon it Secondly The peace of Charitie among our selues of which the Apostle Be at peace among your selues Let the peace of God rule in your hearts This also is an effect of Gods grace which as it maketh a man at peace with himselfe and God so with his Brethren The loue of God shed into our hearts will make vs loue our Brethren also There can be no true loue then among those that are not in fauour with God but they liue together like Wolues Beares But when our God hath vouchsafed vs his grace he changes our Woluish and Tygrish natures accomplishing that which is prophesied Esai 11. Thirdly The peace of Amitie and a holy kind of League with all Gods creatures Iob 5. The stones of the field shall be at peace with thee This also is an effect of grace for when we haue his fauour who is the Lord wee haue the good will also of his seruants the creatures Rom. 8. If hee bee with vs who can be against vs for all things are at his command who is the Lord of Hosts Nay who shall not be for vs On the contrarie Oh the miseries of the man in disgrace with God! all the creatures are at enmitie and at variance with vs being out of Gods fauour The senselesse creatures themselues in their kind rise vp against vs to fight the Lords battails against vs as the heauens did fight against SISERA Iudg. 5. Fourthly Outward Prosperitie and good successe in our wayes so it is commonly taken in all their salutations as 1. Chron. 12. 18. Peace be vnto thee O sonne of ISHAI And 2. King 9. Is it peace the salutation of IEHORAM to IEHV Hence it is euen from this manner of saluting all kind and good dealing is set out in the Scripture by this phrase of speaking peace as Psal 85. God sayes I will speake peace to my people Now the reason why outward prosperitie is signified by this name of peace is first because to the godly they are Pawnes and Pledges of that sweet Peace they haue with God Secondly they are notable Maintayners of the peace and quietnesse of our affections for in the want of outward things how are we disquieted and vnsettled But Peace in this fourth signification is so taken for outward prosperitie that which all this
outward Prosperitie hath Securitie annexed vnto it and is a fore-runner and beginning of that eternall Prosperitie and Felicitie in Gods Kingdome for both these things are vnderstood by the name of Peace Securitie Psal 4. 9. I will lay me downe and sleepe in peace first securely and the perfection of all prosperitie in the life to come Psal 37. Marke the iust man the end of that man is peace First from hence obserue that as wee may lawfully Doct. 1 desire for our selues and others outward prosperitie We may lawfully desire outward blessings and how and the blessing of this life Giue vs our daily bread Petit. 4. Food conuenient Pro. 30. so how and in what manner we must desire them First hauing desired grace in the first place Mat. 6. First seeke the Kingdome of God and then in the second place we may seeke temporall things but now men are all for peace Who will shew vs any good few or none for grace peaceable men as I may call them enough very few gracious men that doe first of all seeke Gods grace and then in the second place peace Secondly in desiring of outward things wee must moderate our desires that they goe not beyond their bounds to desire abundance and superfluitie of them for we desire them by the name of Peace therefore no more must wee desire but that which will serue vs to attend the works of our Calling with free and quiet minds without disturbance or distraction Thus AGAR prayed against pouertie and for a competency of outward things lest otherwise falling into Satans snare hee should take the name of God in vaine Thus farre may our desires goe And our heauenly Father knoweth wee stand in need of these things namely of a competency of them as a very necessarie helpe for Gods seruice Secondly againe PAVL first desiring Grace and Doct. 2 then Peace sheweth vs that peace namely outward Peace is a fruit of Grace prosperitie is a fruit of Grace and so that the neerest and most compendious way to get peace is first to get grace and fauour with God IOSEPH and DAVID had wonderfull successe in all their wayes and the reason the holy Ghost yeeldeth thereof is this The Lord was with them Genes 39. 1. Sam. 18. The way of man first of the iust man of whom hee had formerly spoken is directed by the Lord but what is the reason hereof Because the Lord loueth his way that is is well pleased with him and his course of life Psal 37. 23. therefore hee had shewed before how the wicked man borrowes and payes not againe though rich and wealthy whereas the godly though poore is able to lend And all this because as he addeth Vers 22. The blessed of the Lord shall inherit the Land It is the grace and blessing of God that is all in all And as it is the cause of good successe in the generall course of our liues so likewise in euery particular action Psal 44. The Israelites victorie ouer the Canaanites is ascribed not to Sword or Bow but to the light of Gods countenance because hee did fauour them NOAHS preseruation in the Floud MARIES honour to bee Christs Mother giuen to this cause they found fauour with God Would we then enioy the comforts of this life would we prosper and thriue in our endeuours and works of our Calling Labour then for Gods grace and fauour Grace is the onely meanes to draw on Peace When wee haue got Christs righteousnesse it is that Grace which makes vs gracefull to God Matth. 6. then outward things come voluntarie as it were of their owne accord without our seeking or desiring no maruell then if oftentimes things goe crosse with vs wee by our sinnes hauing drawne downe the curse of God vpon all our enterprises This is the reason why Gods children liue better euen with greater credit and reputation in the world with a little then many times the wicked doe which haue farre more Gods blessing sets forward the one and his curse blowes vpon the other But we oftentimes see those that are not in greatest Obiect fauour with God abounding with these earthly blessings Psal 17. The men of this world whose bellies thou fillest and fattest with the hid treasures of the earth And on the contrarie those that haue greatest store of Grace to haue a very small pittance of Peace First For the godly who hauing their part in Answ grace haue alwayes in some measure their portion in peace also for first The end of all his afflictions whereto they are disposed is peace Psal 37. The end of the iust man is peace Secondly He hath the peace of Securitie in his greatest distresses Psal 3. 6. I laid mee downe and slept and rose againe because thou Lord sustaynedst me and Psal 4. 9. I will sleepe in peace Thirdly He hath the peace of Contentation Grace supplying and sweetning the want of Peace and turning very Warre it selfe into Peace darknesse into light to the godly his heart is at rest and at peace within it selfe There is no warring of the affections against God whatsoeuer his outward estate is Therefore Psal 37. A little to the righteous is more then great riches to the wicked for godlinesse is great gayne bringing contentation Secondly For the wicked It is farre otherwise with them in their peace which being a gracelesse peace a peace not founded on grace is in truth a peacelesse peace for in the middest of their peace they want the peace of Securitie their hearts tremble like an Aspen lease in feare of change or if they haue securitie it is a presumptuous and false securitie for when they crie Peace Peace then is their destruction at hand 1. Thess 5. 3. And let their Peace be neuer so flourishing yet still want they the Peace of Contentation they thinke all too little if they had the whole World with ALEXANDER they would grieue there were no more for them to get Againe as the end of the godly mans Warfare is Peace so the end of the wicked mans Peace is Warfare euen an eternall Warfare and wrestling with the anger of God in Hell Therefore a sound and safe Peace ariseth onely from the Grace of God The Peace of the wicked deserueth not the name of Peace There is no Peace sayth my God to the wicked Esa 57. Thus much for the things desired Now let vs see from whom they are desired first from God the Father secondly Christ Iesus our Lord. The Holy Ghost is not here excluded though not named But in all actions of God respecting the creatures when one Person is named the rest are to be included By God being here opposed to Iesus Christ wee are to vnderstand the first Person who is called our Father not onely in regard of Creation Luk. 3. ADAM the sonne of God Heb. 12. the Father of Spirits but also and especially of adoption in Christ And that to this end that as wee might hence assure
therefore that make this the only end of their Ministerie that they may warme themselues with the fleece of their Sheepe setting the Church at sale for their owne lucres sake are not in any wise to be called Fathers of the Church Are Children thus dealt withall by their Parents The true Fathers of the Church preferre the good thereof before their owne liues these men their owne priuate commoditie before the very life of the Church it selfe Secondly Parents nourish their children at their owne Table and that they may be able so to doe they are content to take any paines whatsoeuer So must and doe Ministers that are faithfull prouide Spirituall nourishment for the Church And for this purpose are alwayes and plentifully furnished with store both old and new which they may bring forth for the benefit of the Church as need shall require Therefore idle and ignorant Ministers killing the people with the Famine of the Word are iustly depriued of the honour of this name Parents lay vp for their children 2. Cor. 12. sayth the Apostle These men lay vp no Spirituall Treasures for the Church therefore the Church cannot acknowledge them as their Fathers Thirdly They resemble Fathers in that they doe not only giue their people Spirituall food but with a fatherly and motherly affection 1. Thess 2. 10. As you know how we exhorted and comforted euery one of you euen as a father his child It is not ynough to exhort to admonish to teach and instruct but all this must be done with the affection of the Father so that we may giue them their Spirituall sustenance as Nurses doe little children their bodily This is that in his owne example the Apostle commendeth vnto vs 1. Thess 2. 7 8. We were gentle among you euen as a Nurse cherisheth her children Thus being affectioned towards you our good will was to haue dealt vnto you not onely the Gospell of God but also our owne soules because ye were deare vnto vs. This phrase of dealing his owne Soule signifieth that effectuall affection wherewithall he deliuered the Word vnto them as Esa 58. God commaunds to giue Almes to the Poore with feeling and compassion vseth the same phrase Thou shalt powre out thy selfe to the hungry So Phil. 1. 5. God is our witnesse how we long after you from the very heart root Fourthly They resemble naturall Fathers in this that as there so here likewise Loue descends rather then ascends The naturall Parent cannot blot out naturall affection no not towards vntoward and rebellious children as wee see in DAVIDS mourning for ABSALOMS death Can a Mother forget the fruit of her Wombe sayes the Prophet Esay 49. No certainely she cannot though the degenerating child should forget her Here then doe good Ministers shew themselues true Fathers when yet they continue to loue them that are wicked and vnthankfull yea iniurious towards them Thus it was with PAVL 2. Cor. 13. 15. We will willingly be bestowed for their Soules though the more we loue you the lesse we be loued of you Now the ground of this so strange and strong affection in the former verse he made to be this that he was to them a Father and they to him in stead of Children If Ministers are thus Fathers and must thus behaue Vse themselues to their people as to sonnes then it becommeth them to put vpon them the disposition of sonnes and to carry themselues to their Ministers as towards their Fathers If then Ministers be Fathers where is the filiall reuerence of their Flockes Where is the reciprocation of like affection Where is the imitation of the Storke nourishing his old Damme 2. Cor. 6. 3. After the Apostle had most liuely deciphered and as it were in an anatomie layed open and naked his fatherly bowels inferreth forthwith thus I speake vnto you of like recompence as vnto children Be ye also enlarged Idolatrous MICAH shall iustly condemne many of vs who entertaining that rouing Leuite into his house promised vnto him the honour of a Father Iudg. 17. Thou shalt be said he vnto me as a Father Thirdly obserue in that PAVL saith he begat that Doct. 3 is conuerted ONESIMVS that the Scripture vseth sometimes to giue that to the Instrument of God which properly belongeth to the Lord God himselfe for the Apostle speaking of our Regeneration calleth vs Gods owne Creatures his Workmanship Eph. 2. 10. Therefore we are not in regard of our Conuersion the Creatures of any Minister yet because God doth it not without the Ministerie of his Seruants therefore this blessed worke is oftentimes giuen to them also This PAVL telleth TIMOTHY He shall saue those that heare him And all Ministers of the Gospell are called Sauiours Obadiah the last and yet properly Christ is our Sauiour This may serue to checke the Papists vrging against vs these places of Scripture which seeme to ascribe some vertue to the Sacraments as Titus 3. He saued vs by the washing of the new Birth 1. Pet. 3. Baptisme saueth If they can vnderstand how TIMOTHIES preaching may saue the hearers after the same manner let them know that Sacraments doe conferre grace not as in themselues not by the worke wrought but because without them God ordinarily vseth not to worke Fourthly Note the Dignitie of the Ministerie Doct. 4 Whom I haue begot Properly God onely is the Father The dignitie of the Ministerie of Spirits Heb. 12. Call no man Father yee haue but one Father that is in Heauen Matth. 23. And yet we see in some sort how God taketh the Ministers into the Societie of the same Honor with himselfe Naturall Parents count it a blessing to haue faire and well-fauoured children but the Sunne neuer saw so goodly and so glorious a Creature as is this new Creature in Christ the workmanship of the Ministerie If then vnto naturall Parents hauing store of children that of the Psalmist may truly be said Blessed is the man that hath his Quiuers full of such Arrowes certainely much more fitly may it be applyed to those Spirituall Fathers for naturall children oftentimes proue those fooles SALOMON speakes of that are a shame and discredit to their Parents and that euen in the Gate opening the mouthes of the aduersaries to triumph and insult But these Spirituall children cannot proue such fooles therefore they cannot disgrace their Parents but doe offer iust matter vnto them of stopping the mouth of their aduersaries For this did that famous Father of our restored Church IOHN CALVIN of blessed memorie answer the Papists vpbraiding him with his want of children in marriage Oh said he God hath in stead of such children giuen me many thousands of farre more excellent kind of children through the whole world Since then God hath vouchsafed so great an honour to the Ministerie that he will vse their helpe in this Spirituall Generation goe to then let vs that are Ministers labour that we may attaine to this so high an honour accounting this barrennesse no
lesse reproch and rebuke then once the Iewes did that other O then thou vnfaithfull and negligent seruant when others shall bring into the Lords Barne a plentifull Haruest of the Seed of the Gospel wherewith they were betrusted what shall become of thee who through thy negligence and ill husbandry hast suffered that so precious a Seed to rot vnder the Cloddes With what face wilt thou come alone into the presence of Christ and his holy Angels at the last day with others being attended with the Honorable Trayne of their thousands and hundreds as the Apostles and others O sweet and godly sight shall appeare before him and say O Lord here we are and not we alone but these our children with vs whom wee hauing begotten and gayned vnto thee formerly doe now present before thee Then shalt thou as vnsauourie salt be cast out on the dunghill when these that haue made many wise shall shine as the Starres in the firmament Dan. 12. Neither yet serueth this for admonition to the Ministers alone but also to the People by whose fault it commeth to passe and that very often that the Ministers want the full honour of this name For though wee striue neuer so much with you to conuert you yet such is your peruersnesse that yee will not yeeld Though as PAVL with the Galathians we trauaile as women in childbirth with you till Christ be formed in you yet in many of you that is true which is spoken of EPHRAIM Hosea 13 13. Hee is an vnwise sonne else would he not stand so long a time in the place of the breaking forth of the children Fiftly obserue likewise the necessitie of the Ministers Doct. 5 of the Gospell for by their meanes and ministerie The necessitie of the Ministerie God refineth our soules hee frameth and fashioneth vs anew Contemne not then the Ministerie as a thing superfluous vnlesse thou loue thine owne destruction If thou wouldest haue the Church to be thy Mother thou must haue the Ministers of this Church in some sort likewise her Husbands to be thy Father Sixtly here some may say if PAVL beget ONESIMVS Doct. 6 and so other Pastors haue their spirituall Obiect sonnes how then could the Corinthians be iustly blamed for calling themselues by the names of their Ministers for children are to be called by the name of their Parents Ministers are improperly called Fathers for as Answ we haue alreadie noted properly God onely is the Father of Spirits And therefore from CHRIST our Father the worke of whose Spirit we are called Christians and not from PAVL Paulians from CEPHAS Cephists who are only Christs instruments therefore CHRYSOSTOME interprets that place 1. Cor. 1. 12. I am PAVLS and I am APOLLOS I am CHRISTS that the last words should be the Apostles owne crossing the Corinthians and shewing them in his owne example who they must be called by Wherefore Ministers beget children as vnder the Law the Brother that raysed vp seed to his elder Brother deceased without issue the seed was called by the name of his deceased Brother and not his owne Seuenthly the Metaphor of begetting sheweth Doct. 7 that our conuersion is a new kind of Generation as Conuersion a new Generation our Sauiour shewes plainly Ioh. 3. Therefore no man euer got sanctification out of his Mothers wombe No man sucks it out of his Mothers brests That thou mayest be truely sanctified thou must haue another birth besides thy first Hence it is called A new creation If then thou hast nothing but thy pure naturals nothing but that which thou broughtest with thee out of thy Mothers belly into the world assure thy selfe thou art not as yet conuerted And yet it is strange to see how men doe flatter themselues in regard of their naturall gifts yea oftentimes of their naturall birth being descended of honorable or worshipfull Parents But if that first birth would serue what needed there another Certainly euen the Royall bloud it selfe is stayned and taynted with originall sinne And it is the water of Regeneration only that will wash out this stayne Thy naturall birth may entitle thee to a temporall and earthly Kingdome Only the spirituall birth can giue thee right to the Kingdome of heauen Ioh. 3. 1. Pet. 1. 3 4. Eightly this same Metaphor teacheth vs also Doct. 8 that we are meere Patients in our conuersion euen We are patients in our conuersion as the Infant is in his generation hee receiueth his being from his Parents but hee himselfe doth nothing for the making of himselfe Wherefore the disposition of our wil works preparatorie to conuersion are here refuted If the Infant can dispose himselfe to his owne generation then also may wee prepare our selues for our owne regeneration or if the world at the beginning before it had yet any being could dispose it selfe to the worke of her creation then may we also to the worke of our recreation in Christ The BAPTIST foretelling the calling of the Gentiles sets it forth by this notable Metaphor God is able out of these stones to raise vp children vnto ABRAHAM If stones void of all life can dispose themselues to the receiuing of life then may we also very stones in regard of any Spirituall life dead in our sinnes haue some disposition in our selues to our conuersion Ninthly Further this Metaphor of Generation Doct. 9 notably setteth forth the order of our Conuersion The order of our conuersion The Infant is not perfited at once in his Mothers Wombe but by degrees piece by piece first his braine heart and liuer then the nerues veines and bones are framed then in the last place comes flesh and so he hath his perfect constitution No man is suddenly in one moment an absolute Christian as ADAM was made at the first dash an entire complete man but our Conuersion proceedeth on by degrees first we haue some imperfect rudiments of Faith some good motions but those as yet confused some good desires but those very faint ones not much vnlike to smoaking Flaxe But afterwards the skilful finger of the Holy Ghost polishing vs and as the Beares doe their mis-shapen birth by licking of them more acurately refining vs then the indigested and confused Chaos of our faith is brought into a more comely order then the smoake begins to breake forth into an open flame The Infant in the Mothers Wombe first liueth as ARISTOTLE will haue it the life of a Plant then of a sensitiue Creature and then last of all of a Man The same wonderfull Progresse the same diuine Artifice yea farre greater is there in the fashioning of this Spirituall Infant in the Wombe of the Church then there is of that other in the Wombe of his naturall Mother And therefore considering the course and order of our regeneration we may wel translate those words of DAVIDS concerning the framing of our naturall bodies from that worke to the worke of our new birth and cry out Fearefully and
long and if they bee not knit together likewise in the bond of the Spirit O then there will bee a wofull parting euen betwixt those that are knit fastest and neerest together in these fleshly bonds the Husband and the Wife Two shall bee in one bed one shall bee refused the other shall bee receiued It serueth also for comfort to Christians when by death carnall Coniunctions are dissolued for still the spirituall Coniunction continueth Fiftly from the scope of the Apostle in these Doct. 5 wordes obserue that the consideration of that The good end of crosses must quiet vs. good end whereto God turneth those things which are grieuous vnto vs whether iniuries offred vs by men or afflictions immediately by his owne hand must quiet our minds and minister contentment vnto vs. It could not choose but bee a great griefe to PHILEMON for ONESIMVS to runne away for besides his owne losse of the money he grieued no doubt much more for ONESIMVS owne sake who was posting on in the high and readie way to Hell and for the Gospels sake which was subiect to the slanders of the wicked vpon occasion of this accident falling out in the house of such a Professor and Preacher as PHILEMON was yet here PAVL stops his mouth with this that this was turned now both to his owne and ONESIMVS his good Afflictions for the present are grieuous but when they shall bring with them happy fruits whether that of righteousnesse Heb. 12. or any other whether to our selues or others wee are then to reioyce more in that then we were grieued before in our owne hurt Thus IOSEPH quieted himselfe in those iniuries which his Brethren had done him and would not nourish any desire of reuenge in his minde because God had turned them all to so great a good Now howsoeuer whilest wee are in the bitternesse of our afflictions wee see not what is that good whereunto God will dispose it in the end yet sure we haue the promise of God that all things shall worke together for our good Rom. 8. and wee haue heretofore in our owne and others experiences seene the like practice of God This must make vs comfortable in the midst of our distresse knowing assuredly that God will make a good and happie end of it And then wee shall condemne our selues of folly in wishing our owne hurt and hinderance then wee shall thanke GOD for our crosses being made meanes of that good which wee would not for any good haue missed Bee not then impatient fret not murmure not at any iniuries whatsoeuer or any afflictions whatsoeuer that befall thee wait a while and thou shalt see GODS speciall prouidence ouer thee in those crosses insomuch that thou wouldest not for any thing but those crosses had befalne thee Martha though shee was grieued much at her Brother LAZARVS death and beganne euen to murmure saying Lord if thou haddest beene here my Brother had not dyed yet afterward when shee saw her Brother raysed againe and by this many to beleeue in CHRIST then shee could not but wonder at her owne folly that would haue hindered that so glorious a worke of God and the saluation of so many soules VERS 16. Not now as a seruant A Confirmation as wee shewed in the former Verse because now by his departure ONESIMVS was become a Conuert which is set foorth by the Metaphore of a Brother and therefore now by his departure was ioyned to him for euer for this spirituall Coniunction of Brethren in CHRIST shall neuer faile but shall continue for euer By a Brother then is here meant a true Christian as 1. Cor. 5. If any who is called a Brother and Gal. 1. 2. and the Brethren that are with me First Here note the spirituall kindred that is Doct. 1 betwixt true Christians they are all Brethren Brethren The spirituall kindred and brotherhood betweene Christians by the Fathers side hauing one Father God the Father of Spirits Brethren by the Mothers side lying in the same wombe of the Church hauing one and the selfe-same elder brother CHRIST IESVS begotten with the same spirituall Seed fed at the same Table with the same nourishment This Brother-hood must farre exceed the naturall euen as Gods Father-hood towards vs farre exceedeth the naturall Father-hood among men looke then what nature tyeth naturall Brethren to that doth grace much more tye spirituall vnto as First of all vnto Amitie and Vnitie Psalme 133. What duties it teaches 10. How happy a thing is it for Brethren to dwell together in Vnitie Let there be no strife said ABRAHAM to LOT betwixt thee and mee for wee are Brethren How then doe they shew themselues Brethren that doe bite yea and deuoure those that are of the same holy Profession with themselues Euen as in the Sea the greater Fishes swallow vp the lesser When there bee Schismes and Factions partakings in the Church EPHRAIM against MANASSES and MANASSES against EPHRAIM and the Children of the Church striue together in her wombe as once ESAV and IAAKOB it argueth that some at least are vnnaturall Brethren Againe it is the part of Brethren to take one anothers part to cleaue one to another taking that which is done to their Brother as done to themselues as wee see in the examples of IAAKOBS sonnes taking the abuse offered to their sister as to themselues and thinking it a sufficient excuse for their ioyning together in the reuenge of the Sichemites it was done in their sisters quarrell Should they abuse our sister as a Whore Well spirituall Brother-hood ought to bee more effectuall then naturall for there is a friend that is aboue a brother Prou. 16. that is the Christian friend who also is a spirituall Brother In euill causes therefore shall naturall Brethren thinke themselues excused that they doe it in defence of their Brethren and to manifest their naturall affection How then shall we be able to excuse our selues if in good causes we flinch one from another as DEMAS and diuers others did from PAVL leauing him to answere for himselfe O this is not the part of good Brothers How doe wee shew our selues Brethren Sonnes of the same heauenly Father when wee will not ioyne together in those things which are for the honour of that our Father and the good of our Mother the Church Thirdly it is the propertie of a Brother though at other times hee haue beene something more vnkinde to his Brother yet in his affliction and extremitie then to feele nature working in him and to shew and expresse his affection by doing his best This is that which SAEOMON noteth Prou. 17. 17. A friend loueth at all times and a brother is borne for aduersitie Wherefore howsoeuer in the time of peace wee haue not so manifested our loue to Christians as wee ought to haue done yet in persecution if there be any brotherly affection we cannot then containe it nay then it will breake forth Then wee shall cry
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
of prison Acts 12. 5. So Peter was kept in prison but earnest prayer was made of the Church vnto God for him The Church first sent vp their praiers before GOD sent downe his Angell And Acts 16. 25. 26. At midnight Paul and Sylas prayed vnto God and suddenly there was a great earthquake so that the foundation of the prison was shaken and by and by all the doores were opened and euery mans bands were loosed Oh sweet comfort to all the imprisoned Saints of GOD. The enemies of the Gospell haue not them in so sure hold as they make account of they haue a key about them which if GOD see it good shall open the prison doores and vnloose their bands and set them at liberty There is more power in the Saints prayers then in their enemies threatnings and so more comfort in the one then matter of feare in the other There is no prison so strong but prayer if God see it good is able to open It is no lesse powerfull to fetch downe the prison walls then the trumpets of Ramms-hornes were to fetch downe the high walls of Iericho Obserue the speciall meanes of restoring GODS Doct. 2 Ministers if euer restrained I trust thorough your prayers I shall bee giuen vnto you The prayer of the righteous auaileth much Iam. 5. It auaileth to the restoring of PAVL to his liberty if GOD see it fit for him If the prayer of one righteous man is of such force what are the ioynt and vnited prayers of the whole Church Heb. 13. 18. 19. Pray for vs and I desire you somewhat the more earnestly that yee doe so that I may bee restored to you the more quickly I trust thorough your prayers I shall be giuen that Doct. 3 is freely giuen vnto you Euen those blessings Prayer merits not which we haue from God by prayer are free and franke blessings Though wee obtaine blessings by prayer yet not for our prayers that is not by the merit of our prayer Prayer is a begging of blessings from the Lord what can the begger deserue by his begging Though we giue when one beggs yet not for any worth in his begging but wee doe it out of meere compassion without any desart on his part The prayer of the righteous auaileth much not simply because prayer but because the prayer of the righteous whose person is iustified and reconciled in CHRIST and accepted in his merits If our praiers were meritorious then could it not stand with GODS Iustice so much as to deferre much lesse to deny them sometimes What Iustice is it to keepe backe that from a man which is his due by desart He that obtaines no more then his prayers deserue will finde little heart to pray and may spare the labour of thankesgiuing VERS 23. There salute thee Epaphras my fellow-prisoner in Christ Iesus 24. Marcus Aristarchus Demas and Luke my fellow-labourers 25. The grace of our Lord Iesus Christ bee with your spirit Amen THE conclusion of the Epistle which is spent in saluation and in prayer First hee salutes PHILEMON from EPAPHRAS MARCVS c. EPAPHRAS is mentioned Coloss 1. 7. and 4. 12. MARCVS is mentioned Acts 12. 12. ARISTARCHVS is also named Acts 19. 29. 30. and Coloss 4. 10. DEMAS is well knowen by that place 2 Tim. 4. 10. And LVKE no lesse knowen by his Gospell Concerning salutations and their manner wee heard before verse 3. Heere then onely obserue the descriptions of these men EPAPHRAS is called his fellow-prisoner in CHRIST IESVS PAVL in prison hath a fellow GOD leaues not Doct. his comfortlesse and alone but sweetens the affliction Gods prouides for the comfort of his children in the prison of the prison with the communion of Saints PAVL ioyed not that EPAPHRAS was imprisoned hee had rather hee might haue beene preaching at Colossus but yet heerein see the good prouidence of God and therin might PAVL ioy so disposing that EPAPHRAS being imprisoned should be imprisoned in the same prison with PAVL If PAVL had beene alone in one prison and EPAPHRAS in another they had beene depriued of that sweet communion which now they had together in prayer in conference and holy discourse Heerein therefore did God graciously prouide for them both to bee fellow-prisoners not onely in the same cause but happily in the same house because he sends salutations from EPAPHRAS Yea God doth not onely prouide EPAPHRAS to be a fellow-prisoner to PAVL but rather then they shall want fellowes God himselfe will beare them company in their prisons Gen. 39. 20. 21. And Iosephs master tooke him and put him in prison in the place where the Kings prisoners lay bound and there hee was in prison but the Lord was with Ioseph Who would not be in IOSEPHS prison to haue IOSEPHS companion I am not alone saith our Sauiour Ioh. 16. for the father is with me GOD will prouide fellowes for his prisoners if not hee will recompence the solitarinesse of the prison with the sweet fellowship of his Spirit The cause of EPAPHRAS imprisonment is layd downe In Christ Iesus And indeed it was their fellow-ship in the cause rather then in the house that makes PAVL giue him the title of fellow-prisoner Happily there might bee others in the same prison for other causes which iustly deserued the prison but they were none of PAVLS fellow-prisoners because though put into the same prison yet not for the same cause What else might be here obserued was handled before verse 1. The other foure are described by another title of fellow-ship fellow-labourers to wit in the worke of the Ministry The ministry then is a painfull a laborious calling It is not a calling of ease or pleasure Mat. 9. Pray Doct. The Ministry a laborious and a painfull calling to the Lord of the haruest that hee would thrust forth labourers into his haruest Ministers are labourers yea haruest labourers which of all others are the sorest no labour more toylesome then the labour of the haruest man of all others it is the most sore sweating labour Surely the sweat of the Ministry exceedes the sweat of other callings and with the sorest labourer the Minister eats his bread in the sweat of his browes 1 Thess 5. 12. Now wee beseech you brethren know them which labour among you Men ordinarily will not know them nor know their labor yet GOD himselfe takes notice of it for a labour Reu. 2. 2. I know thy workes and thy labour GOD acknowledges the Ephesian Angells labour The Elders that rule well of double honour especially they that labour in the word and doctrine 1 Tim. 5. 17. we shall finde 1 Thess 2. 9. two sore words ioyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee remember our labour and our trauell Heereupon in Scriptures so often compared to souldiers shepheards husbandmen nurses all callings of no ease The pastorall toyle in the cure of soule is no lesse then was IAAKOBS in the keeping of LABANS sheep Gen. 31. 40.