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 [Page 2] 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, [Page 3] 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 [Page 4] 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 Epistle or Booke of a more inferiour argument, lesse respe­cting the whole body of the Church, should haue beene framed by the motion of Gods Spirit. What a folly then is it for vs to imagine that Gods eye, being vigilant and watchfull in looking to Bookes of lesse vse, should be so heauy and drowsie, when Bookes of greater vse should haue beene preserued? As though he that is carefull for the safe custodie of common pieces of siluer, would be negligent in looking to some rare or rich Iewell, or precious stone. Wee may then by this small Epistle, written of so small a matter and yet remayning, more then probably gather, that either there were no such Bookes euer written, as they say are lost, or else if there were, that they were not Canonicall.

This doctrine of the Canon entirely preserued, S. PAVL plainly confirmeth, Rom. 15. saying, What­soeuer was written, was written for our learning. Now if some of the Canon be lost, what learning can we possibly gather out of it? Besides, in these Bookes [Page 5] we haue, we want nothing, as in many bookes of the Heathen, which are maymed and imperfect, sometimes without head, sometimes without taile, the iniquitie of the times dealing with them as the King of Ammon with DAVIDS Embassadors. But here is no such clipping or curtayling of the Scrip­tures, here be no libri [...]. Here comes in no De­sunt per pauca. Desiderantur nonnulla. Those bookes wee haue, wee haue whole and entire, no one sen­tence, no one piece of a sentence is wanting. Now how is it likely that that God who would not suffer the least tittle to be blotted out of these Bookes we haue, would yet suffer whole Bookes to be razed out at once out of the number of the Canon? What, hath the prouidence of GOD lesse respected his owne Bookes then the Paynims? whereof though many be gone, yet not without some reliques and fragments still remayning. But here, Time which was more fauourable to their bookes, nibbling vp­on them, and as a Moth consuming them by little and little, here a piece, and there a piece, deales farre more vnmercifully with the Scriptures, as a Lyon crushing them in pieces at the first, with a wide ga­ping throat, as an open sepulchre deuouring and swallowing downe in great gobs, whole bookes at once: In so much that the least footsteps of them are not to be seene. I dwell the longer in this point, be­cause it is of such singular vse and comfort.

For first, this care of God in preseruing his Word, Vse 1 setteth out and commendeth vnto vs his care for the preseruation of his Church, which is vpheld [Page 6] and maintayned by this Word. Wherefore so long as we see Gods prouidence so carefully watching o­uer the Scriptures, we may put our selues in assured hope that he will neuer faile nor forsake his Church. If he meant to do so, to what end should the Scrip­ture serue? There is no vse of them out of the Church, for the benefit of the Church, doubtlesse, are they kept, not for Turks and Canibals. As long then as wee see the Word of GOD continuing, so long may wee assure our selues, that God will still continue a remnant at the least of his Church, and a holy Seed, which shall be fed and fatted with this wholesome food, whereof at the first it was made.

And as this doctrine is comfortable to the whole 2 Church in generall, so likewise to euery member thereof in speciall, who here-hence haue this gra­cious and sweet Meditation yeelded vnto them. What, hath GOD beene so carefull to keepe his Word written with inke in Parchment, so pure, so perfect: notwithstanding the endeuours of Satan to mayme and mangle, yea to corrupt and adulte­rate it? O then, will hee not much more, hauing written his Law in our hearts, by the finger of his owne Spirit, maintaine this his owne handy-worke and writing, against all the dashes, blots, and blurs, which Satan and our owne corruption make conti­nually to deforme, yea and if it were possible, who­ly to deface and raze out this holy writing? If the Word of God printed in books, after the same man­ner that the word of men is, could neuer yet be ob­literated, much more then shall the same Word, af­ter [Page 7] a wonderfull and extraordinary manner, prin­ted and stamped in the fleshly tables of our hearts, retayne there his forme and figure for euer, as being written with an indeleble Character.

Thirdly, The holy Ghost, both first of all exci­ting, 3. The honour that God doth repen­ting sinners. and stirring PAVL to the writing of this E­pistle for ONESIMVS, as also guiding and gouer­ning of him in the writing of it, we may obserue the great honour that was done to this poore seruant now repenting and becomming the seruant, yea the freeman of Christ. The holy Ghost himselfe writes a letter in his behalfe to his Master, for it was not so much PAVLS doing as the Spirits. PAVL wrote, but the Spirit indited. If wee can get the Kings letter to some that may doe vs good, we thinke it a great fauour, and our selues much honored. What a honour was this then for ONESIMVS, to haue the great King of Heauen and Earth to set his holy Se­cretarie, PAVL, on worke in writing, and his owne Majestie in inditing this letter for him? This teach­eth vs that the Lord is no respecter of persons, but that according to his promise he will honour them that honour him, be they neuer so base and disho­nourable in the world, euen bond-slaues, as this O­NESIMVS was.

As on the contrary, he will bring shame and re­proch vpon them, who feare not to dishonour him, though neuer so honourable outwardly in the Word. What then, though thou art small and de­spised, though thou hast but the low degree of a ser­uant, be not discomfited, euen so was ONESIMVS, [Page 8] yet honouring the Lord by his vnfained repen­tance, see how the Lord honours him, taking the paines himselfe to write this Epistle for him, and thereby eternizing his memorie to all posterities. Many great and mightie Monarchs are dead and rotten, and their names are dead with them; it is not so much as knowne, whether there were such men on the earth; in whom is verified that of the Psalmist, Psal. 37. 35, 36. But ONESIMVS, a base slaue, hath a name of eternall, and that most happie memorie, giuen him: So that wheresoeuer this E­pistle shall come, this which the Holy Ghost hath done for him, shall be spoken of, for a memoriall of him.

The like, through Gods gracious prouidence, hath befalne many other poore ones in this world: as, the Woman that powred the Oyntment on Christ, RAHAB, SIMON of Cyrene, & diuers others; who though otherwise ignoble and obscure, yet are now true Canonized Saints indeed, hauing their names registred and recorded in Gods owne holy Canon. Whereas, according to that of the Psalmist, Princes themselues haue had contempt powred vp­on them, contemning God, and haue beene quite forgotten, forgetting the Lord. Thus the Lord knoweth how to depresse and debase the 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 [Page 9] 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 [Page 10] 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 [Page 11] 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 5 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 [Page 12] dead in themselues, quickning them with the warmth and spirits of his speech, and to take life from things in themselues full of life, cooling them with an ycie and frozen manner of handling?

Sixtly, obserue in this Epistle, occasioned by O­NESIMVS 6. God turns mens sinnes to the Churches ad­uantage. his running away from his Master, the wonderfull wisedome, power, and mercie of GOD, drawing light out of darknesse, turning the sinnes of men to the aduantage of his Church. The whole Church of GOD reapeth benefit by ONESIMVS his flight; for vnlesse he had runne away, shee had neuer enioyed this excellent Epistle, containing so many singular instructions. As therefore that Fa­ther called ADAMS fall a happie fall, in regard of the happie consequences thereof to the elect, so in the same respect may we call this flight of ONESI­MVS, a happie flight.

Thus much in generall from the occasion and argument of this Epistle, being a part of the holy Canon.

Now to the words in particular. In this first Verse is contained the inscription of the Epistle: In which are set downe, First, the persons writing, which are two: first, the principall, PAVL, &c. se­condly, lesse principall, and TIMOTHIE, &c. Se­condly, the persons written vnto, which also are two: first, those whom this Epistle more specially concernes, PHILEMON and APPHIA, Gouernors of the Family: secondly, those whom it lesse con­cerned; first, ARCHIPPVS, a Soiourner, as it is pro­bable, in the House; secondly, the rest of the Family.

To begin with the first Verse; The persons wri­ting: first, the principall Writer is described, first, by his proper Name, PAVL, secondly, by his Condi­tion, A Prisoner; and this his condition of restraint from the cause of it, A Prisoner of IESVS CHRIST.

First, for his Name, PAVL, see CALVIN on Rom. 1. to whose opinion, thinking it was giuen him vpon his infranchisement into the Citie of Rome, I wil­lingly subscribe. Secondly, his Condition, wherein now he was when he wrote this Epistle. A prisoner of Iesus Christ; not that Christ cast him into prison: no, in this sense he was NEROES prisoner, and not Christs. But his meaning is, that for Christs sake, that is, for preaching and maintayning of his Gos­pell he was imprisoned. This imprisonment is that which LVKE mentioned, Acts 20.

First then obserue, that this Epistle came out of Doct. 1 the prison. PAVL wrote it being in bonds, whereby it appeareth that the prison is so farre from impri­soning Gods Spirit can­not be impriso­ned. and streightning the Spirit and Word of God in the hearts of his children, that rather it en­largeth them. See what an excellent Epistle PAVL writes in the prison. So likewise did hee many o­thers besides this, as to the Galathians, Ephesians, Colossians, Philippians, two to TIMOTHY, all most sweet and heauenly Epistles, written by the inspira­tion of the Spirit.

The Spirit therefore was PAVLS Companion in the prison, and so is he to all Gods children that are prisoners of Iesus Christ, then renewing his former acquaintance with them, and in more speciall sort [Page 14] communicating himselfe vnto them, whereby it commeth to passe, that at such times, and in such e­states, they are more fit for holy duties then in any other. Then pray they more feelingly and feruent­ly, Rom. 8. then also as here we see writ, they exhort more powerfully and passionately, as me thinketh, in those Epistles, which PAVL wrote in the prison, there seemeth a greater measure of holy zeale and feruent affections then in any other. So that though in none of these Epistles, he had made any mention of his imprisonment, yet the obseruing Reader might easily haue said, These Epistles smell of the prison, as hee said of the elaborate Oration of the Orator, that it smelled of the candle. O happy pri­son, that brought forth such Epistles! Let vs not then be afraid of the prison, for there the Spirit will meete vs. Let vs not be afraid of those which can indeede imprison the body and bind it: but the Word of God they cannot bind, that came to IE­REMIE againe and againe in the prison-house, Iere. 33. 1. The holy Spirit of God they cannot shut vp; nay, by this meanes they make more roome for it in our hearts, as appeareth by this and many other E­pistles, for all which we are in some sort beholding to the prison. So likewise may wee thanke the pri­son for many sweet Meditations and Monuments, which of late dayes the holy Martyrs wrote: who for their liues could not haue done the like, before they came into the prison, as not feeling that sweet presence of the Comforter, who profited his strength in their weaknesse. Whereupon some of [Page 15] them haue said, the prison hath beene to them as a heauenly Palace, and sweet Paradise of pleasure. So ALGERIVS, an Italian Martyr, dates his Epistle, From the delectable Hortyard of the Leonine prison, FOXE Martyrolog. So fit a time is our affliction for familiaritie with the Spirit; so fit a place is the pri­son to be the Studie and Closet for those in whom the Spirit dwelleth, to hatch, and bring forth holy and heauenly Meditations.

But now PAVL writing this Epistle in the prison, Doct. 2 as many others also, herein further appeareth the Gods prouidence towards his chil­dren in prison. good prouidence of God: first, in that euen in the time of this his restraint, he had yet libertie of pen, inke, and paper, yea and of a Scribe too sometimes, and those which did minister vnto him. See Acts 28. 16. When he was brought prisoner to Rome, he found at the first this fauour, that whereas other prisoners that came ouer with him, were deliuered to the generall Captayne, hee was suffered to dwell in a house by himselfe, hauing only a Souldier at­tending on him. In so much as many resorted daily vnto him, to whom without any let hee preached the Gospell two yeeres together. So likewise IE­REMIE in his imprisonment, had the benefit of his Scribe BARVCH. And our Martyrs of late, though nothing so fauourably dealt withall, (That bloudy BONNER exceeding euen that monster of men, NERO, in crueltie) yet such was the good hand of their good God toward them, that sometimes by fauour which he gaue them with the Keepers, som­times by stealth, and secretly, sometimes by one [Page 16] meanes, sometimes by another, they gate pen and inke, notwithstanding the strait and seuere com­mandement of the bloudie Butchers to the contra­rie. Secondly, Gods prouidence also herein did shew it selfe, that would not suffer PAVL, so skilfull a workman, to be idle, and doe nothing in the busi­nesse of the Lord, but would haue a supply of his Apostolicall preaching made by his writing. The consideration of this should confirme our faith in Gods prouidence, in our greatest dangers, and diffi­culties, euen in the Mountayne, euen in the prison, nay, out of the prison it selfe, the Lord will make most excellent prouision for his Church.

Againe, it is to be obserued that S. PAVL doth Doct. 3 not simply call himselfe prisoner, but with this condition, of Iesus Christ. The title of a prisoner in it selfe is ignominious; but when he addeth of Iesus Christ, all stayne of ignominie is cleane wiped a­way. Here hence then we learne, that it is not the Not the punish­ment, but the cause, makes a Martyr. punishment, but the cause that maketh a Martyr. Let no man, saith PETER, suffer as an euill doer, for then what comfort haue we in our suffering? but let vs be sure our cause be good, that wee may be able to call our selues the prisoners of Christ, and then haue we matter of great reioycing, in as much as we are made partakers of Christs sufferings, as PETER speaketh: for he that is the prisoner of Christ, hath not only his fellow-Christians, Heb. 13. 3. but euen his Lord Christ, fellow prisoner with him. Acts 9. SAVL, SAVL, why persecutest thou me? So that now that Christ who was imprisoned and persecuted by [Page 17] SAVL, is now imprisoned and persecuted in SAVL.

But here is not all that wee must looke to in our Doct. 4 sufferings, that our cause be good, but also that we A good cause must be suffered for in a good manner. suffer for a good cause, in a good manner. The which point is further commended vnto vs in PAVLS example, who was not onely a prisoner of Iesus Christ, but also a cheerefull, and couragious prisoner of Iesus Christ: for so farre was hee from being ashamed of his chaine, wherewithall for the hope of ISRAELS sake he was bound, that he euen gloryeth and boasteth in it, accounting it farre more honorable, then a chaine of gold about his necke. For whereas PAVL had many titles (a Catalogue of the most of them we may see, Phil. 3. 5.) yet hee leaueth them all for this. Hee stileth not himselfe Citizen of Rome, a Beniaminite, a Pharise, a Disciple of learned GAMALIEL, no nor yet which of all o­ther is most honorable, the Apostle of Iesus Christ; but reioyceth rather in this stile of the prisoner of Ie­sus Christ, preferring it before the title of his A­postleship, not onely by this mention of his impri­sonment, to raise vp pitie in the mind of PHILE­MON, and so to make a way for his sute that follow­eth, but also hereby to shew that he iudgeth it a far greater matter, and more praise-worthy, to suffer for the Truth, then to preach the Truth; for the gift of suffering is preferred before the gift of beleeuing, Philip. 1. 23. much more is it then, aboue the gift of preaching, which being a gift incident to cast-a­wayes, as to IVDAS, must needs giue place to the gift of beleeuing, proper and peculiar to the Elect. [Page 18] 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 [Page 19] 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, [Page 20] 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. [Page 21] 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 [Page 22] bellies now adayes, who may well call one another fellow-loyterers, but rather I obserue,

First, the humilitie of PAVL, who though an A­postle 1 in the highest degree of the ministerie, Ephes. Doct. 4. 11. 1. Cor. 12 28. yet disdayneth not to mate and yoke Humility of Mi­nisters. himselfe, not only with the Euangelist TIMO­THY, an inferior degree, but euen with an ordinary Pastor PHILEMON, who was yet of a lower place then TIMOTHY. How sweetly doth hee practise his owne precept, Rom. 12. Make your selues equall with them of the lower sort? whereas now many are so farre from this, that they euen scorne and dis­dayne their equals, making an inequality where God hath made a paritie; well is it if those that are a great deale their betters, may haue the account of equals. The Apostle saith, When I was as a child, I spake as a child, and euery way behaued my selfe thereafter, familiarly conuersing with my fellowes. But many nowadayes, though in truth but chil­dren, yet disdaynfully cast off the company and fa­miliarity of children, climbing higher, and vnde­cently placing themselues in the ranke of tall and perfect men.

Art thou a Pastor? speake and doe as a Pastor to thy fellow-Pastors, and not as though thou wert an Apostle, or Euangelist. PAVL, an Apostle, equals with himselfe an ordinary Pastor; and now, behold, a great difference. Ordinary Pastors doe not only equall themselues with, but euen aduance them­selues aboue Apostles and Euangelists, taking more vpon them then euen they did.

Secondly, I obserue the cause of PAVLS loue to 2 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 [Page 24] 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.

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 [Page 25] 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, 2 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 3 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 [Page 27] being principall Souldiers, euen the Stan­derd-bearers in this Spirituall Armie, Sathan will most fiercely rage against them, not onely in his owne person, but in his wicked Imps, enraging their malicious affections and setting them on fire with the fire of Hell. As then the good Captaine must not flye when the enemie comes, but stand to it, and fight it out, otherwise he betrayes the Army; so must the faithfull Shepheard keepe his ground, and not stirre anynch, for feare of this enemie. O, say some Ministers, if wee doe so, wee shall receiue dangerous wounds, our mouthes shall be stopped, wee shall be imprisoned, &c. What of all this? know they not, that they are Souldiers, and there­fore, that it is a part of their Office to suffer Afflicti­on, as well as to preach the Gospell, though in truth their very suffering is a reall preaching to all that heare of it? Therefore S. PAVL saith of himselfe, Eph. 6 20. That he was the Embassador of Christ, euen in his bonds. Hence it is, that LVKE calleth his Hi­storie the Acts of the Apostles, though it be speci­ally of their sufferings, because euen their passions were actions, they enlarged the Kingdome of Christ by their sufferings.

Thirdly, with the peruerse vnderstanding, will and 3. The corrupt nature of Man. affections of sinfull man: of this Conflict, the Apostle speaketh, 2. Cor. 10. 4. Our wills being so contrarie to the will of God, will not so easily yeeld, but will hold out as long as they can, kicking and spurning against the Ministers. But the Minister like a good Souldier must plant the great Ordnance of legall [Page 28] menaces against these high walls, and though it be long ere he ouercome, yet, which is a propertie of a good Souldier, & so of this Spirituall Souldier too, 2. Tim. 2. 24, 25. hee must patiently hold out his siege, and not breake vp, if they yeeld not at the first.

This is the Conflict of this Spirituall Souldier. Now his Victorie; which is excellently described, 2. Cor. 10. 4, 5, 6. consisting of two parts.

First, the Victorie ouer the Elect, who are taken 2. in Victorie, and that 1. ouer the Elect. captiue, and made willingly to subiect themselues to Iesus Christ, against whom formerly they fought vnder Sathans banner. Wee cast downe (sayth the Apostle, 2. Cor. 10.) Holds and euery high thing that is exalted against the knowledge of God, and bring into captiuitie euery thought to the obedience of Christ. O, this is a noble Victorie, and these are noble Warri­ors indeed, who can subdue the rebellious wills of men, and tame their affections. Other Warriors may subdue the outward man, but they cannot o­uercome the stout heart, that will rebell still in­wardly, euen then when the outward man perforce is constrained to obedience. Now if he be a vali­ant Souldier that can get victorie ouer his owne af­fections, yea, farre more valiant then he that win­neth a Citie, as SALOMON witnesses, Prouerb. 16. 32. How valiant a Souldier is he then, who can obtaine this victorie ouer other mens affections? CAESARS and ALEXANDERS victories are nothing compara­ble to this glorious conquest, which the Ministers get in the hearts of men, when they conuert them.

Secondly, part of the Victorie is ouer the repro­bate, 2. Ouer the Reprobate. who are quite killed with the spirituall Sword, and because they wil not bend, are broken to pieces. Of this the Apostle speaketh in the same place, Ha­uing vengeance readie against all disobedience. Thus doth the Minister play the Souldier in the Field.

Hee resembleth also the Garrison Souldier: For 2. In the Gar­rison. after that he is returned home victorious from the Field with his Captiues, now become sworne Soul­diers of Iesus Christ, the Deuill and the World not enduring the least feather to be pluckt from off their wing, will be sure to make assaults vpon them, for the regaining and recouering out of his hands those men which he hath taken Captiues. As there­fore before, he was armed with offensiue Weapons in the Field, wherewith hee oppugned Sathan and his Armie; so now, though returned home glorious in victorie, yet must not sit downe and rest him, as though all were now dispatched, but on with his defensiue Weapons, that he may be able to main­taine and hold his owne. Hence it is, that the Mi­nister is compared to a Watchman standing on the top of a Tower, to see if he can descrie any enemies comming against the Citie, Hab. 2.

And herein first of all consisteth the second part of the Ministers Souldiership at home, namely, in hauing a wakefull eye, to discerne euen the clouds of danger euen arising a far off; & thereupon to giue warning. Secondly, hauing so done, which is the halfe-arming of his people, according to the Pro­uerbe (fore-warned, fore-armed) hee must fortifie [Page 30] and make them strong against the power of the Ad­uersaries: first, by instructing them how to carrie themselues, how both to weare and how to vse that complete Harnesse of the Christian Souldier. Thus like a good Captaine doth he traine his Souldiers, teaching their hands to fight, and fitting their fin­gers for the Battell. Secondly, by praying for them; wherein hee playeth the valiant Souldier indeede, combating and conflicting with the Lord God himselfe. This is called standing in the Gappe, and making vp of the Hedge, Ezech. 22. 30. Looke as the wise and prouident Martiallist will see where the Citie is weakest, when the Walls are any thing decayed, and will bend his Forces most of all to fortifie that place, knowing the Enemie will be sure to take the aduantage of that place, for his more ea­sie entring vpon them: so likewise doth the faith­full Minister consider with himselfe, where the sinnes of the people haue most weakened them, and made any breaches in their Walls, any gappes in their Fence, for Gods iudgements to run in vpon them, and there doth hee make vp the Breach, and stand vp in the Gappe; as the Magistrate by exe­cuting Iustice and Iudgement, in the example of PHINEES, Psal. 106. 30. so hee, by earnest pray­ing, and calling vpon the Name of the Lord, in the example of AARON, Numb. 16. 47.

And thus we see wherein the Souldiership of the Minister consisteth. Let vs now see the vse of this Doctrine. The vses are two; first, to the Minister; secondly, to the People.

The vses, respecting the Ministers, are first gene­rall, secondly, speciall. Generall are these.

The first vse is that, which PAVL maketh to TI­MOTHY, Vse 1 2. Tim. 2. 4. who hauing compared the Mi­nisterie to a Warfare in the third Verse, inferreth in the fourth, No man that warreth, intangleth himselfe with the things of this life, that he may please him who hath chosen him to be a Souldier. A man that is pres­sed out for a Souldier, must take his leaue of all o­ther his affaires and businesses, and giue his atten­dance vpon his Generall. Then is it no time for him to goe make Bargaines, to exercise Trade and Traffique. So must it be with the Ministers; They must attend vpon this Spirituall Warfare wholly; this will altogether take them vp: They cannot be troubling and busying their hands with Ciuill Af­faires, and fighting the Battailes of the Lord, at once. The Souldier being pressed out, accounts himselfe as it were no man of this World, he will make his Will, set his House in order, and takes his farewell of Friends, Wife, and Children, and all, as not knowing whether euer he shall see them againe, or no: So should the mindes of all Christians, but specially of Ministers, bee abstracted from the World, and wholly deuoted to heauenly Medi­tations.

Secondly, Since euery Minister is a Spirituall 2 Souldier in the Armie, yea, one of speciall place, that hath many other inferiour Souldiers vnder his charge; all then that enter into this Calling, must see, that they enter furnished with those Spirituall [Page 32] Weapons which PAVL speakes of, able to cast downe mightie Holds, and that they be able skil­fully to handle those Weapons, both for offence and defence. This giueth a shrewd checke to many in the Ministerie, whose hands the Lord neuer taught to fight his Battailes. Are not these men guiltie of the bloud of the Lords people, who take vpon them to be their Captaines and Conductors, and yet haue no skill at all in managing of Martiall affaires?

Againe, other there be, who come not naked and wholly vnarmed into the Battaile; nay, they come clad with very glorious and glittering Harnesse to the outward eye, but in truth they were as good al­most, if not altogether, be wholly vnharnessed: Those I meane, who come to this Spirituall War­fare with carnall Weapons; who come to encoun­ter with GOLIAH with SAVLS Harnesse, and not with DAVIDS Sling; with the blunt Sword of meere humane eloquence of the words of men, Philosophers, and Fathers onely, and not with the sharpe two-edged Sword of the Word of GOD. Well, our Weapons must be proportioned to our Warfare; our Warfare is Spirituall, our Weapons therefore must be Spirituall.

Thirdly, Since the life of a Minister is the life of 3 a Souldier, Ministers must learne to make account before-hand of a toylesome and troublesome life. What paines doth the Souldier vndergoe? how hardly liueth hee? lodging on the bare ground, ex­posed to all the iniuries of Wind and Weather; [Page 33] withall, hee carrieth his Soule continually in his hand. Many thinke, the liues of Ministers are faire and easie; they get their liuing with speaking a few words. So true is the Prouerbe, Warre is sweet to the vnexperienced. But, if being in the roome of some faithfull Minister, they had felt but the halfe of their burden, they would sing another song. Let none therefore dreame of an easie and pleasant life in this Vocation, so be it hee meane to be conscionable in discharge of his dutie: no; let him before-hand cast the worse, and examine himselfe, whether he be able to goe thorow the brunts and agonies of this Spirituall Warfare; let him say to himselfe as Christ said to the sonnes of ZEBEDEVS, Am I able to be baptized with that Baptisme a Minister must be baptized with; to drinke of that Cup hee must drinke of? Assure thy selfe, that it is farre harder with the Ministers, the chiefe Souldier, then with common Christians, the inferiour: Though in our Warres, the common Souldier commonly goes by the worse; but the case is otherwise here. The Mi­nisters standing in the fore-front of the Battaile are in great danger; withall, Satan bends his force most against them, thorow their sides striking indeed at the whole Church; for when once the Shepheards shall be smitten, the Sheepe easily will be scattered. Therefore Satan saith to all of his hoast, as once the King of Aram to his men; Fight (saith he) neyther a­gainst great nor small, but only against the King of Israel. So Sathan; Regard not so much common Christi­ans, fight specially against their Guides and Cap­taines.

These be the generall Vses. Now also from this Doctrine, That the Calling of a Minister is a Spiri­tuall Warfare, arise many speciall Vses, respecting the Ministers. Wee saw the specialls wherein the Ministers are to shew themselues Souldiers; thence then Ministers must take notice of sundrie speciall Duties.

First then, since they are Souldiers, they must not thinke it strange, or take any discouragement, if sometimes Satan be let loose vpon them, to beat them blacke and blue with his temptations; if the World also rayse vp persecution against them: for they are Souldiers, and therefore they must looke to haue enemies to fight withall. If then we be dis­graced and irrespectiuely vsed at the worlds hands, let vs not like cowardly Souldiers leaue our station, and yeeld to these enemies. Nay, wee must know, it is a part of our Calling, as well to wrestle with Persecutions, in suffering, as with the wills and af­fections of men, in Preaching. And when we shall be hindered from discharge of the latter, by being called to doe the former, wee must know for our comforts, we are in a most proper worke of our Cal­ling, which is, to be Spirituall Martiallists.

2. One speciall part of our Warre being with the stubborne and stiffe-necked wills and affections of sinners, if so be, that after long warring with them, still they remaine iarring and snarling at the Word preached, so that with the Prophet wee may say, All the day long haue I stretched forth my hands to a rebellious and gainsaying people; let vs not faint [Page 35] in our spirits, and despaire wholly of victorie; for why? wee are Souldiers. And will an Armie of Souldiers leaue a besieged Citie, if they conquer it not presently? No; but they will stay a long time, enduring much hardnesse, as some haue done tenne yeeres together, and will not giue ouer their Siege, till they haue subdued it. Wee the Spirituall Soul­diers in like manner laying siege to the blind vnder­standing, the way ward will, and crooked affections of sinfull men, though at the first they hold out, ma­king their parts good against vs, yet must wee not hereupon breake vp our Siege; but since the issue of the Battaile is in the Lords hands, wee must therefore, as PAVL willeth, patiently expect, if the Lord will at any time giue them repentance, and cause them to yeeld themselues as Captiues to vs his men of Warre. Euen as the Fisher-man, to whom also wee are resembled, though he hath caught no fishes all this day, will yet for all that come againe to mor­row, and see if he can haue better successe.

3. The end of all the Souldiers Warring, be­ing Victorie ouer his enemies, the Minister of the Word must here take notice of the time and right end which they must propound to themselues in their Ministerie, namely, Victorie. But what Victo­rie? Not thine owne; that thou mightest winne the Garland, and carrie away the prayse of a fine Prea­cher. If wee propound this end to our selues, wee are not faithful Souldiers to our Generall and grand Captaine, CHRIST IESVS. As those Souldiers who seeke the enrichment of themselues with [Page 36] spoyle, and not the common good of the Countrey, are vnfaithfull to their Countrey. As hee then is a good Souldier, who seekes the victorie of his King, to bring those against whom he fights, to subiection vnto his owne King▪ and so to make them fellow-subiects as himselfe: So likewise here that Mini­ster is a good Souldier of IESVS CHRIST, who aymes onely at this, that CHRIST IESVS may get the victory, and reigne in the hearts and consciences of his enemies. His victorie, and not our owne, must be the end of our Ministerie, euen if it may be, that quiet and peaceable victorie, which is obtained without bloud-shed, the enemies submitting and resigning themselues into the hands of the Con­queror: for the end of other Warre, specially this Spirituall Warre, is Peace, euen the peaceable and flourishing Kingdome of CHRIST, established in the Conscience. But if this peaceable Victorie can­not be obtained, then the bloudie Victorie must be the end of our Warre: According to that, LVKE 19. Those mine enemies which would not haue me reigne ouer them, bring them and slay them be­fore me.

Ministers therefore must not be afraid to execute the Vengeance PAVL speakes of, vpon the obsti­nate, and to stab them at the very heart with the threatnings of the Law; knowing, that the end of their Ministerie is as well this violent Victorie o­uer the Reprobate, in crushing them to pieces as a Potters Vessell, as the peaceable Victorie ouer the Elect, in captiuating them vnto CHRIST.

In both these victories doth the Lord equally account them his faithfull Souldiers; vnto him they are alwayes a sweet sauour, as well when they are a sauour of death vnto death vnto the wicked, as when they are a sauour of life vnto life vnto the godly, 2. Cor. 2. 15.

4. The part of a good Souldier, being as well to defend and keepe that which they haue won from their enemies, as to win it, the Ministers must here take notice of another dutie, carefully to fence and fortifie those Holds and Castles, which they haue won from Satan, for though he be dispossessed, yet, as it is in the Gospell, hee will labour to reenter. And oftentimes it falls out, by the negligence of many Ministers, that they quickly lose that which they were long in getting. Haue we then gayned a­ny vnto the Lord? O how carefull an eye should we haue ouer such, that Satan steale them not from vs? how wee should ply them with continuall in­structions and exhortations? As the Apostles did, writing to those Churches, that they had planted. How earnestly should they striue in their prayers for them, that so they may be able to say the words of our Sauiour? Iohn 17. Father, I haue kept those that thou hast giuen me, not one of them is lost. Thus much for the Ministers. The vse of this Doctrine to the people is:

First, to let them see what estate they are in na­turally, 1 namely, in a most miserable and wretched condition, professing open enmity to Iesus Christ, and fighting vnder Satans banner against him. So [Page 38] farre are they from hauing any disposition of them­selues, to come and subiect themselues to Christ, that they resist and rebell against him and his Mini­sters. Therefore are the Ministers called Souldiers, because they wage warre with vs, labouring to sub­due vs to Christ: of thy selfe therefore thou com­mest not to Christ, but the Father, by the hands of his Ministers his Souldiers, as it were by force of armes, must draw thee. This striuing and struggling of the Ministers with vs, must cause vs to see and lament our owne naturall opposition against God. If we were willing of our selues, what needed they so Souldierlike to fight with vs?

Secondly, since the Ministers are Gods Soul­diers, 2 that doe besiege the Castle of our hearts, wee must all learne, not to stand out against them, but to yeeld our selues willingly into their hands; for be­ing Gods Souldiers, they haue his power assisting them in fighting this battaile; and if we yeeld not in time, but like those stiffe-necked and vncircum­cised Iewes, Acts 7. continue resisting the holy Ghost, we shall find that the Spirit of the Lord will not alwayes striue with vs, but in the furie of his anger will euen grinde vs to powder. If we will not suffer them to obtayne a peaceable victorie, they will get a bloudie victorie: for these Souldiers al­wayes returne with the victorie, if▪ not peaceable, then bloudie; if not in conuerting, in confounding vs; if not taking vs aliue, and making vs the sub­iects of Christ, in slaying vs, and making vs the foot-stoole of Christ. If the sword of the Spirit [Page 39] pricke not thy heart, as those men, Acts 2. and cause thee in compunction to come and fall downe at the feete of these spirituall Souldiers; it shall bee sheathed in thy bowels, and made drunken with the bloud of thy soule, and the venemous darts of the Almightie shall sticke in thy ribs for euer. This is the second death, this is the vengeance which Gods Ministers haue ready against disobedience.

If thou be wise, therefore hold out no longer, o­pen the doore of thy heart, besieged by these spiri­tuall Souldiers, and entertayne into the same the King of glorie, for hee is mighty in battaile; and if thou yeeld not willingly, while peace is offered, and his Embassadours beseech thee to bee reconciled, hee will hew and hacke thee in pieces, and make thee fuell fit to feed the flames of that eternall fire: He will quash thee with his yron rod, as it is in the second Psalme. And therefore as it is in the words following: Be wise now, O yee Kings, &c. Kisse the Sonne, subiect your selues to him, lest he teare you in pieces. If Ierusalem will not be gathered vnder Christs wing, her habitation shall be left desolate. O thou gracelesse man, who hast held out in oppo­sition against the Ministerie, besieging the Castle of thy heart a long time, and hast not yet resigned and giuen it vp, behold thy fearefull danger, heare the Lord, saying, as once in the old world, Genes. 6. My spirit shall not alwayes striue with this Rebell. Yea see him proportioning his wedge to the timber, and because thou wilt not yeeld, ready prepared to blow thee vp with the Gun-powder of his fearefull indignation.

Thirdly, see how much wee are bound and be­holding 3 to the Ministers, who are content to de­priue themselues of many comforts, and commodi­ties of this life, to attend this laborious warfare, and all for our sakes: shall this seeme a small thing in our eyes? no, if there be any goodnesse, it will cause vs with al reuerence and respect to acknowledge them that be ouer vs in the Lord, for this their workes sake; withall it will cause vs earnestly to desire at the Lords hands the continuance of them, know­ing that the want of them is a farre more grieuous iudgement, then the want of other Warriors, which yet is threatned as a grieuous iudgement, Esa. 3. If they goe, farewell all. Who then shall fight the bat­tailes of the Lord? who then shall goe in and out before the Lords people? who shall stand vp in the gap in the euil day? Then may we crie after them, as once ELISHA after ELIAS, Our Fathers, Our Fa­thers, the Chariots and Horsemen of Israel. Thus much of the first person, whom this Epistle lesse con­cernes, viz. ARCHIPPVS. The second followes in these words.

HEre beginneth the second part of the Christianitie tea­cheth humanity. Preface of this Epistle; which is a Salutation, set downe in the forme of a Prayer: in the which, before wee consider the particulars of it, wee may obserue these points in generall:

First, The Ciuilitie and Humanitie of PAVL, in [Page 59] this and all other of his Epistles, vsing such kind and courteous greetings. Christianitie therefore is not seuere: neither yet clownish nor rusticall, that it should neglect these duties of ciuill courtesie in sa­luting our Friends and Brethren, either in writing or speaking. Wee see how precise PAVL is in the obseruing of this point in all his Epistles, and how carefully he setteth downe the salutations of others also sometimes. The Christians, in the Primitiue Church, had a custom in their meetings in the pub­like Assemblies, to whetten their salutations, as it were, with a kisse; which the Apostle calls a holy kisse, not onely allowing it, but also commanding it. Ruth. 2. 4. BOAZ and his Reapers salute each o­ther, he saying to them; The Lord be with you: they to him; The Lord blesse thee. The Angels themselues haue vsed our formes of salutations, Luk. 1. Let no man therefore account of them as matters of cere­monie and fashion, but as of a Christian dutie, ne­cessarily to be performed, vnlesse it bee in some cases, as when the performance of this dutie of sa­lutation, may be a hinderance to other farre more necessary duties, Luk. 10. 4. 2. King. 4. 29.

Secondly, in this example of PAVLS salutati­ons, Doct. wee may learne what kind of salutations 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 [Page 60] 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 [Page 61] 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, [Page 62] 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 [Page 63] 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 [Page 64] 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. 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 [Page 65] 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 [Page 66] 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 [Page 67] 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 [Page 68] 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 whom the King in speciall fauour would honour? could answere readily, presuming himselfe to be the man, by reason of his ingraft­ment in the Kings heart; Let them bring for him Royall Apparell, the Kings Horse, and Crowne, and proclaime, Thus shall it be done, &c. How much more then, vpon this ground, should wee seeke for the fauour and face of God? For what may we not promise to our selues vpon his fauour? What not shall be done to the man whom this great King fa­uoreth? Ps. 149. This honor shall be done to his fauorites. [Page 69] For Kings are not able to doe all things as they would, to gratifie those they loue; but God is able to doe for his, euen more then he will doe; his Pow­er exceedeth his Will. But the will euen of the mightiest Monarchs oftentimes goeth beyond their power. They want occasions and oportunities to pleasure those whom they fauour; yea further, ma­ny times they are preuented, before those occasions fall out, by sudden death: therefore most excellent­ly the Psalmist, Psal. 146. Trust not in mortall Princes, that is, in their fauour and grace, for their breath is in their nostrils, and their thoughts perish. They haue many thoughts and purposes to aduance such and such: but euen whiles they are in these thoughts, commeth the voyce, Thou foole, this night shall they take away thy soule from thee; and then what shall be­come of thy thoughts; or what good shalt thou, poore man, haue, that trustedst in those thoughts? But hee that relyes vpon Gods fauour, shall ne­uer be deceiued, nor disappointed. Therefore, in the fore-named place, the Prophet addeth, Bles­sed is the man that trusteth in God, Why so? who made Heauen and Earth, the Sea, and all that therein is, which keepeth fidelitie for euer. Where, besides the in­finite power of God, able to doe all things, a fur­ther reason is added, to make vs bold to build vp­on Gods fauor, viz. the faithfulnesse and constancie of this his loue: Whom hee loues, hee loues to the end; whereas a mans loue is often a lying loue, like a deceitfull Bow, Iob. 9. It giues the slip to those that are most of all interessed in it.

Let vs therefore giue ouer our too too greedie desire of the fauour of men, specially great Ones: Let vs labour for Gods grace, and this will bring with it, mans. As it is said of our Sauior, Luk. 2. That he grew in fauour, first, with God, secondly, with man. Therefore DAVID in the fourth Psalme, though in disgrace with SAVL, yet prayeth not for the light, of SAVLS countenance, but onely of Gods. And so PAVL in all his Epistles, though the Churches he writes vnto, were in the disgrace of the Heathen Emperors, yet still he wisheth vnto them Grace, not from gracelesse NERO, but from God the Father, and our Lord Iesus Christ; this being the meanes to attaine, as all other benefits, so likewise this of grace with men. Prou. 17. When a mans wayes please the Lord, (and so the Lord will be well pleased with him) his very enemies shall become his friends.

Secondly, Gods grace is in stead of all other blessings, in case they be wanting. As ELKANAH said to his wife, complaining for want of children; Am not I in stead of tenne Sonnes to thee? Doth not my loue and husband-like affection, wherewithall I embrace thee, make amends for children? So spea­keth Gods fauour to all those that haue their part in it; Am not I vnto thee in stead of Riches, Friends, Grace and Glorie, and Greatnesse in the World? Though indeed Gods fauour shall not be so perfectly and fully all in all, till the life to come, 1. Cor. 15. yet euen in this life, in some measure, it is all in all vnto them so, that they crie out with DAVID, Psal. 73. Whom haue wee in Heauen, &c? [Page 71] As Manna was to the Israelites that Meat which they desired, whether Flesh or Fish; in this regard are we further to hunger and thirst after this Grace, and in a holy kind of ambition, striue for this fauor. It will bring exceeding comfort and contentment in all our wants; yea, it will make a through supply of all our wants. As God answered PAVL, com­plaining of the pricke of the flesh, My Grace is suf­ficient for thee: Which though we expound of the gifts of Grace and Sanctification; yet wee are to know, that these were no otherwise sufficient for him, then as they were fruits, and so testimonies of Gods fauour.

Thirdly, Since whatsoeuer wee desire, wee are Doct. 3 likewise to seeke it, in the vse of the meanes, PAVL in his example commending vnto vs the desire of Gods fauour, withall further sheweth vs, that wee must vse meanes for the attainment of it. True it is, that the first fauour of God to whomsoeuer it is, it was before all Worlds, and therefore we can doo nothing for the attainment of it. But that second degree of Gods fauour, though in regard of Gods Decree it was giuen vs before all Worlds too, as Paul witnesseth, 2. Tim. 1. 9. yet wee are not actually possessed of it, till we be called and iustified. And though they procure not themselues (for we main­taine against the Papists, that the grace which makes vs gracefull, is not any inherent grace in our selues, but it is the free gift of God in Christ) yet at that very time hee bestoweth this Iewell vpon them, hee stirreth vp in them an earnest desire, and a propor­tionable [Page 72] endeuour after it. It is Iesus Christ, in­deed, that bringeth vs into fauour with God: yet withall, when the Father giueth vs this gift, hee makes vs also vse meanes not so much, indeed, for the attainment of it, as for our owne assurance of the attainment thereof.

What then are those things which we must doe Quest. for this purpose?

First, taking thorow-notice of that disgrace and Answ. displeasure thou art in with God, and that most de­seruedly for thy sinnes, thou must first of all come Three meanes whereby we may attaine to the fauour of God. as BENHADADS Seruants came to AHAB, euen, with a Halter about thy necke, creeping and crou­ching before the Throne of Grace; abasing and ab­iecting thy selfe at his Footstoole, in the humble and penitent confession of thy sinnes. We see man being iustly offended with vs for some iniurie offe­red him, will not vouchsafe vs his fauour, till wee haue humbled our selues before him, and confessed our fault, witnessing our vnfained griefe for the same. And thinke wee to haue God fauourable vnto vs, who neuer yet were touched with any sor­row for displeasing him, nor in this sorrow haue prostrated our selues at his feete, with bleeding hearts lamenting and bewayling our offences?

Thou then that desirest the fauour of GOD, come vnto him with this sacrifice of a bruised and broken spirit, and thou shalt be accepted, Psal. 51. Thou shalt finde the saying of the Apostle most true, God resisteth the proud, and giueth grace to the humble. This must terrifie the impenitent, whose [Page 73] hearts will not relent, who sinne freely and merrily, Drinking in iniquitie, 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 [Page 74] 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 [Page 75] 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 [Page 76] 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, [Page 77] 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 [Page 78] 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 [Page 79] 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 [Page 81] like an Aspen lease, in feare of change; or if they haue securitie, it is a presumptuous and false secu­ritie; for when they crie, Peace, Peace, then is their destruction at hand, 1. Thess. 5. 3. And let their Peace be neuer so flourishing, yet still want they the Peace of Contentation; they thinke all too little: if they had the whole World, with ALEXANDER, they would grieue there were no more for them to get. Againe, as the end of the godly mans Warfare is Peace, so the end of the wicked mans Peace, is Warfare, euen an eternall Warfare, and wrestling with the anger of God in Hell. Therefore a sound and safe Peace ariseth onely from the Grace of God. The Peace of the wicked deserueth not the name of Peace: There is no Peace, sayth my God, to the wicked, Esa. 57.

Thus much for the things desired. Now let vs see from whom they are desired: first, from God the Father; secondly, Christ Iesus our Lord.

The Holy Ghost is not here excluded, though not named. But in all actions of God, respecting the creatures, when one Person is named, the rest are to be included.

By God, being here opposed to Iesus Christ, wee are to vnderstand the first Person; who is cal­led our Father, not onely in regard of Creation, Luk. 3. ADAM the sonne of God, Heb. 12. the Fa­ther of Spirits; but also, and especially, of adopti­on in Christ: And that to this end, that as wee might hence assure our selues, that God will euery way carrie himselfe as a Father to vs, so wee should [Page 82] teach our selues the behauior and dutifull dispositi­on of good sonnes towards him.

But here more specially marke, what is the cause Doct. of Gods fauour, namely, God himselfe. Grace, the fauour of God, be vnto you, from God. It comes not then from any thing in our selues; from any fore-seene workes, or worthinesse of ours. But of this more before.

The second Author of this Grace and Peace, is IESVS CHRIST.

First, He is the Author of Grace, of both de­grees: of the first degree of Grace, as God; of the second, onely as God-man, as Mediatour.

Some of the Papists, who teach, That the Grace making vs gracefull, is the gift of Regeneration in vs, doe yet acknowledge the first degree of Gods fauour to be of himselfe, who of his owne free fa­uour giues vs this gift, whereby according to them he maketh vs worthie of his fauour. But here we learne, that as the first degree of Gods fauour, so likewise the second, is not of our selues. First, the Apostle sayth, Grace be to you from God. I, but they might say, How should we come to be gracious in Gods eyes? PAVL therefore addes, as shewing the meritorious cause of Gods fauour, and from Iesus Christ: He sayes not, and from the habite of Regeneration.

CHRIST IESVS then is the Grace that makes vs gracefull: Hee hath all the Grace of God; Hee is euen full of it, and of his fulnesse wee receiue our share of it. The fauour of God lights vpon [Page 83] Christ, and then from him it is deriued to vs. It is not any thing in thy selfe, that can draw the gra­cious eye of God towards thee. Saint PETER com­mands vs to trust perfectly in that grace which com­mends vs to God, 1. Pet. 1. but wee may not trust in a creature, as is any infused habit of grace. Therefore we must abandon all other things, and cleaue onely to Christ, by whom onely wee haue accesse to the Throne of Grace.

Secondly, he is the Author of Peace. Euen out­ward things themselues come to vs by Christ, wee lost our right vnto them in ADAM, and wee recouer it not but in Christ.

First then we learne, that the true Christian is the True Christians only true owners only right owner of Peace. All others are but vsur­pers, for these outward things are appendances of Christs righteousnesse, and are entayled thereto, Matth. 6. 33.

Secondly, we are taught to vse all the blessings of How outward blessings must be vsed. this life, Christianly, moderately, and thankfully, for they are purchased for vs with no lesse price then the bloud of Christ. And when we exceed in the vse of any outward comfort, meate, drinke, sport, &c. wee are iniurious to the bloud of Christ, as though, by it, were purchased for vs a lawlesse libertie, for licentiousnesse, wantonnesse, and drun­kennesse, &c. Christs bloud hath bought vs right to the moderate vse of all comforts: if we goe fur­ther, we goe beyond our right, and vsurpe vpon the creature. This checketh those that vse vnlawfull re­creations, or lawfull, vnlawfully: for our outward [Page 84] peace is to be receiued from Christ, as the Author thereof.

Oh that we could thinke of this, when the crea­tures present themselues vnto vs, though not to keepe our selues wholly from the vse of them, as DAVID did, from drinking that Water which his three Worthies brought him, because it was the Water of Bloud; yet from the abuse of them, in Gluttonie, Surfetting, and Drunkennesse, because they are the bloud of Iesus Christ! and by the eye of faith we must behold the bloud of Christ swimming in euery dish that comes to the table. This is the onely sawce to sweeten our meat, and all other out­ward comforts whatsoeuer: for we may with good consciences vse them, when we can receiue them as fruits of the bloudshed of Christ. And this is, of all others, the most effectuall retentiue from immode­rate excesse & intemperancie, in the vse of any crea­ture, to consider the dearenesse of the price where­with it was bought for vs.

Thirdly, being in Christ, wee must comfort and content our selues in all estates; for hee is a Store­house and Treasurie of all Grace and Peace to all that are his: Peace I leaue with you; my Peace I giue vnto you, not as the world giueth it; let not your heart be troubled, nor feare, Iohn 14.

Christ Iesus is described by the Title of his Lord­ship; Our Lord.

Where we are to learne, that Christ is a Iesus to none, a dispencer of Grace and Peace to none, but to those to whom hee is a Lord. The world [Page 85] would haue him a IESVS, a Sauiour, but in no case a Lord. They will not beare the burden of his yoke, yet they will needes haue him beare the burden of their sinnes. But till Christ be become our Lord, wee can haue no assurance hee is our Sauiour.

This I note the rather, because euen at this time, when wee celebrate the memorie of our Sauiours Incarnation, wee most of all denie him the right of his Lordship, taking libertie to breake out into all outrage of sinne.

HEre beginneth the third part of the Preface of this Epistle, namely, an Insinuation; whereby PAVL, in godly wisedome, to make a more easie way for his Petition, doth la­bour to possesse PHILEMON with an opinion and conceit of his owne loue and affection towards him; and this hee doth, by letting him vnderstand two effects of his loue towards him: first, his congra­tulation and reioycing with him for his good, name­ly, those Graces God had bestowed vpon him; the which gratulation is propounded in a Thanksgiuing, [Page 86] I giue thanks to my God: secondly, his continuall pray­ing for him; both these, viz. both Thanksgiuing and Prayer, set forth by the causes which caused him to pray and giue thankes, VERS. 5. Hearing of thy loue, &c. More specially the Prayer is set forth by the matter thereof, VERS. 6. And then the Thanksgiuing, by the speciall and proper cause thereof, VERS. 7. Of all which in their places.

First, For his Gratulation, or reioycing with Doct. PHILEMON in his Graces, it is set downe in the The manner of true congratula­tion. forme of Thanksgiuing, I thanke my God. Where obserue, first, the manner of true Christian congra­tulating and reioycing with our friends, for any good thing they haue; namely, to reioyce in the Lord; giuing him first of all his due, the prayse of all that good they haue. The reioycing of the world is carnall and prophane. God is neuer so much as thought vpon. The parties whom wee congratulate, they are dignified and almost deified. O, I admire your Wisdome, Eloquence, Learning, &c. will the Flatterer, or the inordinate louer of his friend, say. But PAVL would say, I admire the goodnesse and mercie of God towards you, in en­riching you with these gifts, I thanke God for your wisdome, &c. so all the prayse is giuen wholly to God, whereas before it was wholly deriued from God to man, and so God was defrauded and defea­ted of his right. Not that it is vnlawfull to prayse men, endued with the graces and gifts of Gods Spi­rit; nay, it is a dutie we owe vnto them; but it must be performed in that wise sort, that God in the first [Page 87] place be praysed: for by this meanes we shall both in our selues take away suspition of flatterie, and in our brother commended, suspition of pride. And this is the speciall difference betwixt Christian en­couragement and flatterie. The former hath respect to Gods glorie, and the good of the partie encoura­ged; who hearing God praysed for his gifts, is taught not to swell in a conceit of his owne wor­thinesse, but to referre all to the glorie of God. The latter regardeth neyther; but as it robbeth God of his glorie, and transferreth it to the instrument, so it driueth the man flattered vpon the Rocks of Pride, Ambition, Vaine-glorie, and there often to make shipwracke of a good conscience.

Secondly, The Title that PAVL giueth God in this his Thanksgiuing, My God. Here obserue these two points.

First, The priuiledge of euery true Christian. Doct. 1 Hee hath a peculiaritie and speciall proprietie in The priuiledge of a true Chri­stian. God; That looke as a man may say of his Inhe­ritance, his House and Lands, These be mine; so hee may as truely say of God, God is mine; I am righted and interessed in him. This priuiledge is conferred vpon vs in the Couenant of Grace, which runnes in this tenor, I will be thy God, and thou shalt be one of my people. Wee assenting to the Condition of this Co­uenant, to become Gods, God forthwith becomes ours, so that we may now lay claime to him as our owne, hee hauing made ouer himselfe to vs by Co­uenant. Hence it is, that the Apostle sayth, Rom. 5. 11. Wee glorie or boast of God, namely, as of our [Page 88] owne, being bound to vs, as the Husband to the Wife, by the Couenant of Marriage. Looke then, as the Husband is not his owne, but the proper pos­session of his Wife; so God is now no longer his owne, as it were, but the peculiar possession of his Saints.

This is a Doctrine of great comfort, That though thou hast not House, Lands, Mony, Friends, to call thine, yet there is a God in Heauen, whom thou mayest call thine; who being thy portion and possession, thou mayest ioyfully sing with DAVID, Psal. 16. The lines are falne to mee in a goodly ground, I haue a faire Heritage. But this belongeth not to the wicked, because the Couenant is not made with them, by reason they agree not to the Condition of becomming Gods people. Therefore Psal. 50. God sayth to the wicked, What hast thou to doe to take my Name in thy mouth? to brag of me as thy God, since thou hatest to be reformed?

Secondly, The nature of true iustifying faith, Doct. 2 which is, to apply God in speciall to the Belee­uer. True faith doth not onely beleeue, that God is the God of his Elect in generall, but that hee is his God in speciall, as PAVL here sayth, My God. And Christ on the Crosse, My Lord, My God. Christ presently answered THOMAS, Because thou hast seene, thou hast beleeued. Here then is true faith, when with PAVL, Galat. 2. 2. we can say, Christ hath loued me, hath giuen himselfe for me. This is more then an hypocrite and a temporarie professor can doe.

The second effect whereby PAVL declareth his loue towards them, is his dayly praying for them, Making mention of you alwayes in my prayers. First, in my priuate prayers.

First, euen in our priuate, and solitarie prayers, Doct. 1 we must be mindfull of our Brethren. Many there In our Prayers we must be mind­full of others. are that in priuate Prayer not at all. Others, though they doe sometime pray priuately by themselues, yet then onely they pray for themselues. And so their priuate Prayers are too too priuate, priuate not onely in regard of the place where, but also in regard of the Spirit by which they are conceiued, they come from a priuate spirit, regarding them­selues onely, and not touched with a feeling of the want of others. Saint PAVL writes not to any Church or particular man, but hee tells them, hee made mention of them in his Prayers. And we are to thinke, that hee did no lesse for many others, that hee neuer wrote to. Had he not the Spirit of loue, it would haue beene tedious vnto him, to haue re­hearsed so many names. For we are not to imagine that this mention was onely in generall, vnder the name of Gods Church, for so hee prayed for those whose faith he neuer heard of. But most common­ly hee makes this to be the cause of those prayers, which, he sayes, he daily offered for those he writes vnto, The hearing of their faith and loue, as here in this place.

Let vs therefore, according to this example of Saint PAVL, euen by name remember our Chri­stian friends in our prayers, knowing that the per­formance [Page 90] of this dutie is one speciall part of the communion of Saints.

Secondly, obserue, That PAVL did pray euen for those for whom hee gaue thanks: from whence Doct. 2 it followeth, That there is no man so perfect, that hee hath need only to giue thanks for that good hee hath receiued, and not to aske some good thing he wanteth.

Vnto thanksgiuing therefore for our selues or Thanksgiuing and Petition must goe to­gether. others, Petition must be annexed both for the con­tinuance and increase of that good wee giue thanks for. And to speake the truth, thanksgiuing doth necessarily carry vs to Petition, for in that wee giue thanks to God for any blessing, wee acknowledge him to be the Author thereof, then also the Conti­nuer and Encreaser, and therefore to haue power to decrease, and take it away. When therefore we con­sider of those good things, which wee or others haue, and thereby in the ioy of our soules are pro­uoked to the praysing of Gods name; we must then withall consider and meditate thus with our selues: This or that grace God hath begun in me, and I am wholly beholding to him for it. But vnlesse his grace follow mee to preserue that which hee hath begun, I shall lose all, for he it is that worketh both to will and to doe. Thus must wee reioyce with trembling, and giue thanks with prayer, tempering the ioy of our thanksgiuing, with the Christian feare of Prayer. And most true it is, that he which feeleth most ioy in the fruition of any blessing, is most fearfull of losing it. And therefore in his feare [Page 91] of losing it, vnto that thanksgiuing which his ioy caused, hee will adioyne earnest Prayer for the con­tinuance of it. Wee must not then be like the Pha­rise in the Gospell, who onely giueth thanks, but thinking himselfe full and perfect, and complete, asketh nothing. But as the feeling of Gods good­nesse must 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.

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 [Page 93] 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 4 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 [Page 95] 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 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, [Page 97] 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 [Page 98] 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, [Page 99] 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 [Page 100] 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. 4 and Loue of PHILEMON, plainly sheweth, that there were some that related & reported them to him. By whose example we must learne, to haue a speciall re­spect of the good name of our brother, being alwaies ready, as occasion shal serue, to speake of those good things that are in others; that so their names, as it were, being sented & perfumed with this oyntment, may haue a most sweet & fragrant odor in all places. But where is the man that will thus labor to vphold the credit of his brother? that will acknowledge Gods graces in him in all places, and at all times, and will not rather with some one infirmitie ouer­whelme whatsoeuer is prayse-worthie in him?

Fifthly, Obserue Gods prouidence, recompencing Doct. 5 Faith with fame and good name: when Faith shall A good report the recompence of Religion. open our hearts and mouthes to extoll Gods name, God will open our brethrens, yea, sometimes our enemies mouthes, to extoll ours, Heb. 11. 3. By this (namely Faith) our Elders obtained a good report. This was the meanes whereby they became so famous. What maruell then, if thou hast an ill name, when thou hast an ill conscience? Naughty faith and fame, crackt credit and conscience, commonly goe toge­ther. The vse of oyntments among the Ancients was [Page 101] especially in their Feasts. Then may wee looke for God to come & drench vs with the precious Oynt­ment of a good Name, when wee are keeping the Feast of a good Conscience. If we would serue God with a good Conscience, by faith purged from dead Workes, then should wee find, that God, who seeth our Faith and good Conscience in secret, would re­ward vs with credit and estimation openly.

Thus much generally concerning the cause and matter of PAVLS praying vnto, and praysing God, viz. the hearing of Gods graces in PHILEMON.

Now more particularly, let vs consider what these Graces are. There are two set downe here by name; first, the Loue; secondly, the Faith of PHILEMON: Both these Graces are set forth by their Obiects, whereabout they are conuersant, Which thou hast to­wards our Lord Iesus, and all Saints. Both these Ob­iects belong in common to Loue, the former onely to Faith. By Faith onely we apprehend Christ, and vnite our selues to him; but by Loue, we apprehend and vnite our selues both to Christ and our fellow­members. Thus then is the meaning of the words, and thus they are to be construed, Hearing of thy Faith and Loue; thy Faith, which thou hast in our Lord Iesus; and thy Loue, which thou hast both to our Lord Iesus, and all Saints. The Rhemists there­fore erre by this place, confirming that confidence which they teach vs to repose in the merites of the Saints, whereas it is manifest by the seuenth Verse, that the Apostle speaketh not of the dead, but of li­uing Saints.

Here then two points specially are to be consi­dered.

• First, these two vertues, Loue and Faith.
• Secondly, their obiects: towards the Lord Iesus and all Saints.

First, for the Vertues: the first place is here giuen to Loue, though both in nature and excellency it comes behind Faith, as the Effect the Cause, the Daughter the Mother, Gal. 5. 1. Tim. 1. 6. There­fore else-where Faith is set before, as Coloss. 1. 6. 1. Thessal. 1. 3. But nothing is more vsuall in the Scriptures, then to giue the former place vnto the effect, as being more obuious to our senses then the cause.

By Faith vnderstand iustifying Faith, which on­ly is able to bring forth true Loue, either to God or man: and by Loue, as the Apostle sheweth, not on­ly loue to God, but also to man. Here obserue

First, the distinction of these graces of Faith and Doct. 1 Loue. They are named distinctly as two Vertues, 1. Cor. 13. in the end. There remayne these three, Faith, Hope, and Charitie. This obseruation will not seeme idle, if we consider the Doctrine of the Papists con­cerning faith, viz. that there is a two fold Faith, one informed, and a second formed, and that by Chari­tie. They make Charitie the forme, the life and soule of Faith, which if it were so, then Faith and Loue are not to be distinguished, but confounded. Neither could the Apostle say, These three, but, These two remain. Neither could Charitie be preferred before Faith, in respect of long durance; for the forme of [Page 103] a thing is the thing it selfe, and therefore as long as the forme lasts, so long the thing it selfe conti­nueth.

Secondly, the coniunction of these two Graces, Doct. 2 for howsoeuer they are to be distinguished, yet not Faith and Loue are distinguish­ed, not diuided. to be diuided. Wheresoeuer true Faith is, there ne­cessarily Loue, both to God and our Brethren, will follow: for though Faith be alone in iustification, yet not in the iustified: As the eye, though alone in see­ing, yet not in him that seeth, but ioyned with the eares, nose, and many other members of the body. Faith therefore is a fruitfull Mother of many daugh­ters, and Loue is the first-borne of them: Faith, though it be in regard of God, a Begger, alwayes holding out the hand to receiue, and crying, Giue, giue, yet in regard of those in whom it dwelleth, it is like a Soueraigne Lord and King, and hath as a King his Officers vnder him, and among the rest, Loue, his Almner, to distribute and disperse those treasures, which it selfe hath receiued from the Lord. And first of all, our loue towards God pro­ceedeth Our loue to God proceeds from Faith. from Faith, which apprehending Gods loue to vs, enflameth our affections againe with the loue of God. The bearnes of Gods loue lightning vpon our hearts, reflect backe vpon God himselfe, by the Vertue of our Faith. The loue of Christ, saith the Apostle, namely, being apprehended by our Faith, constrayneth vs. An example whereof we haue in MARY MAGDALEN, whose Faith beleeuing, that much was forgiuen her, caused and constrayned her to loue much, Luk. 7.

[Page 104] 1. This plainly conuinceth the Faith of many to be Ʋse. nothing but vaine presumption, because their loue to God is so luke-warme. Thou mockest thy owne soule, O thou vaine man, whose disobedience, though it testifie to thy face that thou hatest GOD, wilt yet be bragging of the strength and assurance of thy Faith: wee see, when men haue without our desert beene extraordinarily kind vnto vs, how wee are affected therewith, neuer satisfying our affecti­ons toward them. Is it likely then that thou art per­swaded of that infinite loue of God in Christ, and hast the eye of Faith to see the height, the depth, the bredth, and length thereof; how, thou being a slaue of Satan, fettered with the chaines of darknesse in Hell, wast rescued and loosed by the death of his owne Son, when yet thou ceasest not most shame­fully to dishonour this God, by a wicked and vn­godly conuersation? So if thou haddest once felt the loue of God shed abroad into thy heart, and did­dest beleeue that God had done so much for thee, as thou sayest, Oh, then how zealously wouldest thou loue the Lord, declaring the truth of that ex­cellent saying of PAVL, Faith works by Loue! Yea, but I loue God, or else it were pitie I should liue. Thou lyest, heare Christ. If you loue mee, keepe my Commandements. And yet thou delightest thy soule in the daily breach of them, for all this so affectio­nate entreatie of him, whom thou professest thy Sa­uiour. Behold MARY MAGDALEN, and in her, see vndoubted arguments of loue. Her eyes which had beene entisements to vncleannesse, she maketh [Page 105] 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. [Page 106] 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 [Page 107] 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 [Page 108] 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. [Page 109] 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, were not onely almost, but altogether, euen such as I am (Christians) except these bonds. But yet a more speciall loue, which there­fore hath a speciall name of brotherly loue, is due vnto those which are alreadie effectually called, and so made members of Christ.

This loue also commeth from faith, which cau­sing vs to loue God, must needes also force vs to loue all those, in whom wee shall see the very face and liuely Image of God himselfe so clearely shi­ning.

First, By this then once againe wee may trie our Vse. faith. A working faith hath laborious loue euen to our brethren annexed, 1. Thess. 1. 3. If then thou art of a hard and implacable nature, of a memorie fastly retayning iniuries of affections vindicatiue, which the Scripture cals, Feet swift to shead bloud, this bloudie nature of thine shewes thou hast no part in the bloud of Christ by faith. The like is to be thought of those which are moued with no com­passion towards the soule of their brethren, sitting in darknesse and the shadow of death, but can suffer them to pine and perish away in their sinnes, and ne­uer reach forth the hand, to pull them out of the [Page 110] ditch. Certainly, if thou hadst euer felt the gaine of godlinesse thy selfe, thou wouldest perswade others to deale with this so gainfull a commoditie. They that are conuerted of God, confirme their Brethren; being passed ouer the bridge, they will wish others to follow them; so farre will they be from plucking vp the bridge. The same sentence also is to be passed vpon them, that doe not feele their hearts enlarged towards Christians more then to others, that are none. If the Image of God by Faith were repaired in our selues, wee could not but be delighted with those that are like our selues. But on the contrarie, if thou feelest these effects of loue in thy selfe, vn­doubtedly, thou hast Faith. For it is the loue of Christ only felt by Faith, which is able to soften and melt our hard and frozen hearts. When wee shall see how great a debt hee hath forgiuen vs, this will make vs willingly to forgiue small ones to our Bre­thren, yea, and to bury all iniuries in the graue of forgetfulnesse, neuer to reuiue againe, euen as Christ hath done all ours to him, though neuer so indigne and contumelious: hee lodged them in his owne graue, not to rise againe with himselfe the third day, (though many of vs raise vp our owne iniuries farre sooner out of their graues) but to be left behind him in that Den of darknesse, to sleepe an eternall sleepe. So, when Faith shall cause vs to consider, how that the Lord Iesus, being rich, became poore, that wee might be made rich, this will make vs to earne in the bowells of compassion towards our poore and distressed Brethren, and to reach forth [Page 111] our releeuing hand towards them. But the most e­uident demonstration of our Faith, is that brother­ly loue, wherewithall we loue a Christian as a Chri­stian, and because a Christian. 1. Ioh. 3. Wee know that we are translated from death to life, because we loue the Brethren: for none can loue any good thing vn­knowne. Loue presupposes knowledge of the thing loued: hee then that loues the Image of God in his Brother, sees it. But none can see it, but by the eye of Faith. He that loueth his Brother for his Faith, must needs know Faith: but no man can know it, but hee that hath it; Faith is onely knowne by our owne experience.

Secondly, this Doctrine serueth not only for the tryall of our Faith, but also of our loue to our Bre­thren: for as that Faith, which is without this Loue, is an idle and emptie, and imaginarie faith, so that loue of our Neighbour, which commeth not from Faith, is blind and foolish, and in the end will proue a deceitfull, and vnfaithfull loue. Naturall men, that seeme to loue very dearly to day, to morrow are at deadly feud.

The reason hereof is, because their loue comes not from Faith. Therefore amongst the true chil­dren of God, yee shall neuer see such bitter fallings out, as amongst worldly men. In naturall men and the vnregenerate, besides naturall affections, which they haue as Fathers, Husbands, Wiues, Children, yee shall find further many times a kind and cour­teous nature to strangers, a liberall and free heart to the poore. But that which the Apostle speaketh of [Page 112] Faith, void of Charitie, 1. Cor. 13. is true also of Charitie, void of Faith. It is worth nothing before God. Let vs not then deceiue our selues, either tru­sting in the loue of others, or glorying in that loue which is in our selues, not proceeding from Faith: for the former, if wee rely too much vpon it, it will giue vs a shrewd fall in the end, and the latter will make vs but ashamed, when it shal come to be scan­ned before Gods Tribunall, who will esteeme most vilely and basely of all thy kind-heartednesse, of all thy almes and liberalitie, vnlesse Faith did wring them from thee.

Thus wee see how Faith, when once it raigneth in the heart, begetteth both these loues, both to God and our Neighbour, in vs, and so how true that of the Apostle is, Rom. 3. in the end, By Faith we establish the Law. For whereas the summe of the Law is loue, of the first Table to God, of the second to man; Faith, as we haue shewed, very effectually worketh both. Hence PAVL giueth the name of a Law to Faith, calling it the Law of Faith, because it succeedeth into the roome of the Law, comman­ding the same things that the Law does, and so is in stead of Law to the regenerate that are freed from the Law. So farre is it (as the Papists slander vs) for giuing any licence to breake the Law.

Thirdly, here it may be asked, How could o­thers Quest. declare to PAVL the Loue and Faith of PHI­LEMON, which are secret and hidden Vertues, that be in the innermost corners of the heart, farre from the sight of the eye?

They saw not PHILEMONS faith, but his out­ward Answ. works, and by them they iudged, and so did PAVL too of his faith, discerning the Tree by the fruit. Hence obserue.

First, when we see in any the fruits of Faith and Doct. 1 Loue, wee in Charitie are to iudge that there is true Faith and Loue indeed: for howsoeuer Hypocrisie may Apishly counterfait the fruits of true Faith, yet we are to suspend our iudgement till God shall haue vncased the Hypocrite. And it is farre safer for vs to erre of Charitie, then of malice and sinister suspition.

Secondly, in that PAVL, by a Metonymie of the Doct. 2 efficient, giueth the name of Faith and Loue, to the outward works of PHILEMON, which were re­ported vnto him: Wee learne the manner wherein euery good worke must be done, namely, in Faith and Loue.

The very Spirits and quintessence of our Faith and Loue, must be in euery good work, else they are but dead works, vnlesse they be built vpon the foundation of Faith and Loue, easily will they be shaken.

First, for Faith, it hath a speciall stroke in euery Euery good must be done in Faith, and good action: For, first, it clenseth the conscience, and purifieth the heart, & so fitteth it for the bring­ing forth of a good worke; for out of a defiled Fountayne, no pure Riuers can come. A good man brings forth good things: but whence? out of the good treasure of his heart. Now this good treasure is a worke of Faith, 1. Tim. 1. 6. Acts 15. 9.

Secondly, it setteth before our eyes the Com­mandement of God, enioyning vs that which is to be done, and withall perswadeth vs, that the Com­mandement belongs to vs, and bindes vs, Rom. 14. Whatsoeuer is not of Faith, is sinne.

Thirdly, it sharpneth the Commandement of God, set downe in that word, and driueth it in more deeply into our minds, by adding thereto a Com­mandement of her owne. For, as wee shewed be­fore, Faith to the regenerate, is in stead of a Law. Hence our obedience, Rom. 1 6. is called, the obedi­ence of Faith, because it harkneth not onely to the Word of God, but also to Faith, vrging and pres­sing that Word of God. In euery good worke which wee doe, vnto the Commandement of the Word, must come the Cōmandement of our Faith. The which by the apprehension of the loue of God the Commander, sweetly inuiteth and gently allu­reth vs to performe obedience. Wicked men are moued sometimes by Gods Commandement, to doe some good things, but yet not by the Com­mandement of Faith, they haue none at all. Vnlesse therefore when thou goest, commest, doest this or that, thou heare thy Faith, like the Centurion in the Gospel, saying, Goe, Come, Doe this, or that, assuredly, thy comming, thy going, thy doing this or that, though groūded vpon the Word, are yet sins in thee.

Fourthly & fiftly, it presenteth to our memories the Promises. First, the promises more specially to that particular good work, which is to be don. This is a notable spur to our obedience. Vnto this Com­mandement, [Page 115] Apoc. 2. 10. Be thou faithfull to the death, is added this Promise, I will giue thee the Crowne of life. Now, that wee may more cheerfully obey this Commandement, our Faith, as MOSES his did, Heb. 11. must behold the Promise annexed.

Secondly, the Promises that are made generally to all good works, concerning the couering of their defects and blemishes. For the best works we do, are tainted and stayned with our naturall corruption. Here then is the last action of Faith, the vpshot and conclusion of all▪ namely, the apprehension of the merits of Christ, whereby both that euill which we haue mixt with our good works, may be remo­ued, and that good which is wanting, may be sup­plyed.

In the second place; when Faith shall thus haue In loue, both to God and done her part, comes Loue, succeeding and secon­ding Faith, in the bringing forth of euery good worke.

First, Loue towards God: For this is the diffe­rence betwixt the obedience of the godly, and that shew of obedience that is to be found in the Eth­nicks, Papists, Ciuill men, and all such Iustitiaries. The loue of God thrusteth forward the godly, but these the loue of themselues; for they thinke to de­merit God to themselues by that they doe. And therefore they say with that young man in the Gospell, What good thing shall I doe, that I may get eternall life? Loe, the base mind of a seruile Mercenarie, they doe all like hyrelings for their wages. But a child like ingenuitie drawes forth the obedience of [Page 116] the godly. The child, when hee does any thing for his Father, lookes for no recompence; but his in­tent is onely to shew his loue towards his Father. The obedience of the godly is wholy Filiall, and a testimonie of their thankfulnesse for benefits alrea­die receiued. Therefore their voice is not. What good thing shall I doe for the getting of Life, but for Life already gotten? What shall I render to the Lord? Psal 116.

Secondly, Loue also to our Brethren, must be Our Brethren. the ground of our obedience. This, as it is plaine in the works of the second Table, wherein that of the Apostle hath place, Doe seruice one to another by loue; so it is true also in the works of the first Table. Euen those works of obedience which con­cerne God immediately, must be done in loue to our Brethren, namely, that by our example wee may doe good vnto them, prouoking them to doe the like. Thus PAVL in his sufferings for the Gos­pell, had a speciall regard of the Elect, 2. Tim. 2. vers. 10.

Thus much of these Vertues of Faith and Loue. Their obiects follow.

First, the obiect of Faith is onely one, viz. Christ.

How is Christ the obiect of Faith? Quest.

Faith is taken two wayes: First, properly for an Answ. action of the Vnderstanding, in assenting to some Christ, the obiect of Faith. truth. Secondly, improperly, and Metonymi­cally, for an act of the Will, in resting and relying vpon some thing which is called Confidence, [Page 117] which way soeuer wee take it, Iustifying faith hath Christ her obiect. First, if it be taken for assent, which we call beliefe, or credence, Christ may worthily be accounted the obiect thereof, for this is the truth whereto shee assenteth, namely, that Christ is hers. If it be taken the second way for confidence, so also is Christ the obiect of Faith, for in the merits of Christ onely, and nought else, can wee safely repose any trust, of him may wee depend onely for our saluation.

Here then, first of all is ouerthrowne the Do­ctrine of the Scholemen, that make God simply the obiect of our Faith, without making any mention of Christ, who yet is the Way, by the which we goe to the Father, otherwise dwelling in the light inac­cessible: so our Sauiour, Ioh. 14. 1. You beleeue in God, beleeue also in mee. As if hee should say, Yee cannot truely beleeue in the Father, vnlesse also yee beleeue in mee: so most excellently are both these coupled together, Ioh. 17. 3. The knowledge of the Father, and of whom hee hath sent, Iesus Christ. So, 1. Pet. 1. vers. 21. By whom (namely Christ) you beleeue in God.

By this see then, what to iudge of the faith of the Turks, Iewes, and all those that know not Christ, yea, of the Papists, destroying that Christ indeed, whom they grant in word. The way of God is hedged vp, considered in himselfe, simply without Christ. He only is the foundation of Faith.

Secondly, here againe the Papists are met with that dare ioyne with CHRISTS merits, of Saints, [Page 118] for Faith to leane vpon. But it is Christ onely that Faith can leane vpon. In him onely can shee find that, which is to be opposed to the Lawes rigour, to Gods anger and iustice. Therefore it is often­times called the Faith of Iesus Christ, as Rom. 3. It is only the bloud of Christ that will stay and streng­then our hearts in the houre of death, and it is only that which will choke Satan with his temptations. Tell him of the merits of Saints, and hee 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 [Page 119] 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 Ʋnderstan­ding, 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 [Page 120] 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 2 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: 3 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 [Page 121] 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 [Page 122] 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 also did, Phil. 1. I desire to be dissolued, and to be with Christ. Againe, thou must feele thy heart reioycing in Christ, euen in that apprehension of him which thou hast in this life, feeling the want of all other things made vp in him, and so fully con­tenting thy selfe with his loue: else thou doest no more loue Christ, then that woman her husband, which receiuing small contentment from him, desi­reth the companie of other men. This was in PAVL, 1. Cor. 15. 31. calling Christ, his reioycing. And when we feele these things, then may we truly call Christ our Loue, as IGNATIVS did, saying, His Loue was [Page 123] crucified. But if these things be wanting; no hun­gring, no thirsting after Christ, and his Righteous­nesse; no reioycing, nor resting of the heart in Christ; but we linger in our desire after worldly things, and find more comfort in them, then in Christ, nor yet no desiring for the comming of Christ to Iudgement; it is an argument, that in truth there is no loue of Christ in vs.

Againe obserue, as before concerning Faith the same thing was obserued, That not God simply and absolutely in himselfe, but God in Christ, is the ob­iect of our Loue. I graunt indeed, that wee owe Loue to God, as in himselfe he is good, and as our Creator, though he should neuer haue further ma­nifested his Loue vnto vs in Christ. But wee can in no wise pay this debt of Loue, but vnto God, consi­dered in Christ. The reason is, because our Loue of him ariseth of his loue to vs, as S. IOHN witnesseth. And he loues vs onely in Christ, Matth. 3. in the end. The Iewes that denyed Christ, pretended a zealous Loue of God, but the Apostle worthily condemnes it: for no man can truely loue God, out of Christ. Vainely therefore doe all Papists, and all prophane Protestants, brag of their Loue to God. The second Obiect of our Loue followes.

IN the former Verse, both those ef­fects of PAVLS loue to PHILE­MON, set downe in the fourth Verse, were ioyntly described by the cause, common to them both. In this Verse, and the seuenth, they are described seuerally. And first, his Prayer in this sixt Verse, from the matter of it. This was that which he prayed for in PHILEMONS be­halfe, That the communication of his Faith might be effectuall in the knowledge, &c. The words are some­thing obscure.

First then, By the Communication of thy Faith, vnderstand, Thy Faith communicating it selfe. Then the words following, in the knowledge, &c. are to bee vnderstood Passiuely, not Actiuely. Therefore the sence is well expressed in our En­glish Translation, That whatsoeuer good thing is in you, may be knowne: for he speaketh of that knowledge which others should haue of PHILE­MONS vertues, and not that which PHILEMON himselfe should haue.

Now here, are two Things to bee conside­red:

First, What that is which PAVL prayes for in PHILEMONS behalfe, The Efficacie of his Faith: Secondly, Wherein this Efficacie of Faith consists; first, in Communication, That the communication of thy Faith may be made effectuall; that is, that thy Faith, by communicating, may be made effectuall; secondly, in the Knowledge of whatsoeuer good was in him by Christ.

For the first, That Efficacie of Faith which here PAVL desireth for PHILEMON, was two: First, in regard of PHILEMON himselfe, that it might worke effectually in him: secondly, in regard of others, that it might be examplarie to them, and so might be effectuall in prouoking them to the like.

And that the Apostle had some reference, e­uen to this latter kind of Efficacie, the words fol­lowing seeme to import, That whatsoeuer good thing is in you, may be knowne: For when the light of our Faith shineth to others, it very effectually stirreth them vp to the glorifying of GODS Name, Matth. 5.

Hence obserue, First, That true Faith may Doct. 1 sometimes faint, and be (as it were) raked vp True faith may faint. vnder the ashes. A slouthfull kind of Sleepinesse may sometimes seize vpon it, and vnfit and dis­able it for Spirituall Exercises. As wee see in the Disciples; who being oppressed with carnall griefe for the departure of CHRIST now at hand, [Page 134] were not able to attend the Exercise of Prayer, no, not one houre, with our Sauiour. So likewise in the Philippians, Phil. 4. 10. Of whom, when the Apostle sayes, That they were reuiued, or, as the word sig­nifies, waxen greene, or fresh againe, in their Loue and Liberalitie towards him; thereby he declareth, That for a time they were like Trees, that in the Winter are in their Widow-hood, hauing lost their Leaues, and appearing outwardly as dead, all their Sappe being in the Root within. And truely, as Trees, so Faith also, hath her Winter, namely, the Stormes and Tempests of Temptations, which by their violence shake off all her greene and glorious Leaues, and so make her appeare naked and deso­late, shee being driuen into the secret corners of the heart, and there for a time to lye gasping and pan­ting, readie to giue vp the ghost. Therefore, Re­uel. 3. 2. they of Sardi are willed to strengthen the things that are readie to die. Faith of it owne na­ture is very laborious, and whiles it is strong and healthie, tyes her selfe duely to her Taske, and is alwayes at worke: Yet sometimes, the Feuer-Lurden hauing caught her, shee begins to be la­zie, and to haue no list to worke. Nay, then it is Holy-day, and Vacation-time with her, till shee recouer her selfe againe. Therefore PAVL here prayeth, that PHILEMONS Faith might bee preserued from this Lethargie and Sleepi­nesse, to the which, in it selfe, it was subiect, and so might shew it selfe to be a liuely and effectuall Faith.

Secondly, obserue, How Faith being by Satans Doct. 2 Craft cast into this dead Sleepe, may be awakened, Prayer recouers fainting Faith. and how it may shake off this Spirituall Lazinesse, namely, by this Spirituall Exercise of Prayer. Therefore here PAVL prayeth for PHILEMON, That his Faith might bee effectuall. And if o­ther mens Prayers may doe this, much more our owne.

But it may seeme, that Faith must rather giue Obiect. efficacie to our Prayers, then receiue it from them: For Faith is that which setteth vs on worke to pray.

It both giueth and receiueth; yea, in giuing, it Ans. receiueth. It is the strength of the bodie, whereby it moueth and stirreth, and yet by this motion it is confirmed and encreased. If thy legge be benum­med, goe vpon it a little, and it will come to it selfe; so if thy Faith be as it were benummed, cause it to moue and stirre in this holy Exercise of Prayer, and thou shalt find presently her spirits returning againe to her, and the Coales, before couered vnder the ashes, by these bellowes to be blowne vp, and conceiue a flame: For Prayer is a notable preserua­tiue against Spirituall slumber, prescribed by the most skilfull Physician, saying, Watch and pray, that yee enter not into temptation.

Now, those things which are able to preuent Diseases, are able also, for the most part, to cure them. Yet thinke not, there is any vertue in our Prayer, to doe this, but in GOD; who hauing bound himselfe thereto by promise, sendeth his [Page 136] Spirit into our hearts, when we are in this exercise, whereof see an example, Acts 2. 1.

Thirdly, PAVL here plainely teacheth vs, that Doct. 3 true Faith in his owne nature is effectuall, liuely, Faith is a liuely Grace. full of vigour and spirits. 1. Thessal. 1. vers. 3. The worke of your faith, that is, your working Faith. Faith is of a working and stirring disposition, and is alwayes quicke-spirited and nimble, vnlesse when it bee wounded by some grieuous temp­tation.

Thy faith then, which like the Sluggard, hol­deth her hands in her bosome, loth to stirre out of doores, which alwayes lyes dreaming within, lea­ding an idle sedentarie life; this Faith, I say, which is of so heauy a mold, of such leaden heeles, is a false faith, what shewes soeuer it haue. For ac­tiuenesse is the property of true Faith. I discerne the picture of a man, though neuer so liuely, to bee no true man, because it stands still and stirres not. Therefore, though it haue shew of eyes, mouth▪ feet, &c. yet, when I see, it neither goes, sees, nor speakes, I know it is no man. So, when I looke vpon thy faith, and find for all the colours of outward profession, that it is idle, I conclude forthwith, that it is an Idoll, a shaddow, void of truth, and substance.

Shew mee thy faith by thy works, saith IAMES. Indeed, if Pride, Swearing, prophaning of the Sabbaths, Vncleannesse, were fruits of faith, then these Braggers would iustifie their faith as very ef­fectuall.

But since the fruits of Faith are▪ Mortification, Meekenesse, Loue, &c. and not the least drop or dram of these Graces are to be seene in them, it appeareth, that their Faith is a very emptie and imaginatie Faith.

The second followes; namely, wherein this Effi­cacie of Faith, here prayed for, consists; first, in Com­munication; secondly, in the knowledge of euery good thing.

For the first, Obserue, That Faith is no sparing Doct. 1 Niggard, but of a very bountifull and liberall dis­position. Faith is a boun­tifull grace, and communicatiue. It hoordeth not, it hideth not those Trea­sures which shee receiueth of God, but commu­nicateth them to others; That the communication of thy Faith. For that which Christ said to his Dis­ciples, Faith sayth to her selfe, Freely haue I receiued, freely will I giue. This Communication therefore is a most necessarie effect of Faith, as the Apostle sheweth in his owne example, Rom. 1. 12. That I might receiue Exhortation together with you▪ through our Faith. Faith is made the fountaine where-from that mutuall communication of Exhortation or Comfort, betwixt PAVL and the Romans, should spring. If then thou wilt shew thy selfe to haue true Faith, let mee see the Communication of thy Faith. But this is very rare. Men are afraid, lest by this meanes all their store will be soone spent, and so they shall be drawne drie; wherein they are much wide: For here, not Parsimonie, which agreeth not with Faith, but this liberall Communi­cation of our gifts, is the best thrift and husbandry: [Page 138] for as those Loaues in the Gospell, so our gifts en­crease and multiply, euen whilest they are in distri­buting. Euen out of that which the hand reacheth to the mouth, it selfe is nourished.

Againe, how should we looke that others should communicate to vs, if wee communicate not to them? Here then is another benefit of this commu­nication, wee doe not encrease our owne, but gaine vnto our selues the benefit of our Brethren: By the helpe whereof wee shall bee enabled to doe that which of our selues alone we could neuer doe. The Blind, of himselfe, cannot goe a iourney, neither yet the Lame man, the one for want of eyes, the o­ther for want of his legs. But now, if there be this communication betwixt them, the Blind man carry the Lame man on his backe, and so become legs to him, the Lame man lend his eyes to the Blind, and direct him in the way; by this meanes they will dispatch that iourney, which apart, neither of them could haue done. God, of set purpose hath so dis­posed of his gifts, that we should stand in need one of another, euen the Head of the Foot not giuing all to euery one; for then finding a sufficiency in our selues, we would not seeke for helpe abroad, when we might haue it at home, but, one to this man▪ an­other to that; that so this mutuall communication might be maintayned amongst vs.

In these and many other respects, must wee haue speciall care of this communication. Our owne gifts, by their vse, will encrease; our Brethrens, in regard of vse, will become ours; and both vnited [Page 139] together, will be stronger; laying our Moneyes to­gether, we shall make vp that shot, which by reason of our pouertie, we could not haue done apart.

The second thing, wherein this efficacy of Faith consisteth, is the Knowledge of all that good.

That Faith then is effectuall, which hath all o­ther Doct. Graces at command; so that, when it sayes to Faith sets all o­ther Graces on worke, and makes them manifest. one, Goe, it goeth; to another, Come, it comes; to all of them, I would haue you knowne of others, they forthwith come forth into the open light, and by practice make themselues knowne to all. If a King command, and be not obeyed, it shewes, his power is not great, that hee is not as yet throughly confirmed in his Authoritie. So, it is an argument that Faith, as yet is but weake, and of small force, when it commands not with a Kingly and Imperi­all Majestie and Authoritie, so that without fur­ther delay his commands are obeyed. That thy faith may be effectuall: but how? In the knowledge of e­uery good thing that is in you.

Vnlesse then, Faith doe thrust forth all other Graces whatsoeuer in thee, and cause them in some manner to be seene, and acknowledged of others, thy Faith is vneffectuall. What then shall wee say of those, who vaunt of their Faith, Hope, Loue, and other Graces, and yet they giue vs not the least taste of any of them? They say, they feele the power of these Graces within their hearts, though they haue not that gift that others haue, of making ma­nifest that which is in them. But in saying so, they bewray they haue not the gift of Faith at all. For [Page 140] Faith cannot suffer Grace to lye inclosed and cloy­stered in the Closet of the brest, but it will present­ly deliuer them out of this Prison: if the doore be shut, it will breake it downe, and by force make way for them to come out. I beleeued, therefore I spake, Psal. 116. Faith then is, as it were, the Porter, that opens the doore of the mouth, that when wee haue beleeued with the heart, with the mouth also we might confesse to saluation, Rom 10. and so not our hearts only, but our flesh also might praise the Lord, Psal. 104. It is to be doubted then, that those Graces that loue thus to keepe their Chambers, are sicke Graces: If they were healthy, they would delight to come abroad and take the ayre; for as Veritie, so likewise Vertue seeketh no corners. Nay, such is the power of Faith, that it driues all grace out of corners, and causeth euery secret thing to be eui­dent, and euery hid thing to come to light, Luk. 8. 17 for the Spirit of God once seated in our hearts, is like vnto Wine in new bottels, which will breake the bottels, but it will haue some vent, Iob 32. 19. and like to fire that cannot be pent in, but makes way for it selfe, and breakes out into open flame, Ierem. 20. Againe, others there are, not altogether drie and emptie of grace, as those vaine vaunters, but endued with some good portion thereof, who yet doe deserue iust reprehension, for that they doe not manifest euery good thing that is in them by Christ for as sometimes we make semblance of that Grace wee haue not, so againe at other times, wee closely dissemble and conceale that Grace which [Page 141] we haue, sometimes for feare of danger, as PETER did his zeale and affection to Christ; and NICO­DEMVS, who came by night, and so his light did not shine before men: somtimes againe, through an vn­christian, and indeed, shameful shamefastnesse, thin­king it doth not become vs; so to put forth our selues, either by word or action: and last of all, through our owne negligence and carelesnesse, whereby suffering Satan to surprize vs, wee are dis­abled for manifesting our spirituall strength. The strongest Gyant that is, when he is fast fettered and chained, and manacled, cannot shew his strength, as long as hee is in that case; no more can wee, when through our want of watchfulnesse, wee haue suffe­red Satan to bind vs hand and foote, and withall haue banished that good Spirit of grace, without whom we are able to doe nothing. Thus SAMSON, when he had yeelded to Satans temptations, in lo­sing the badge of his Profession, and so had grieued the Spirit, was not able to shew his former strength, howsoeuer he thought with himselfe, to haue done as in former times. So it fares with vs, many a time wee thinke to giue proofe of this or that Grace, as wee haue done formerly, but when it comes to the tryall, wee doe nothing lesse. Being, through our owne securitie, hampered in Satans snares, wee are not able to stirre; and so now, not our grace, but our wants and weaknesses are made known. There­fore let vs take heede of these three impediments, Feare, Bashfulnesse, and Carelesnesse. Let vs inde­uour, not so much in word, which is Pharisaicall, [Page 142] but specially indeed, and in the whole course of our carriage to expresse the inward grace of our heart, that that may speake when we hold our peace, that the prints and marks of that Humilitie, Loue, Meeknesse, Sobrietie, Wisedome, &c. which are within vs, may euidently appeare in our seuerall ac­tions, that so they which conuerse with vs may haue experience of them, and so may giue vs that good testimonie, which the Philippians were able to giue TIMOTHY, Philip. 2. 22. This is that which the Apostle commanded the Philippians, Phil. 4. Let your patient mind be made knowne to all: and to TIMO­THY 1. 4, 15. That thy profiting may be made manifest to all: and our Sauiour to vs all, Let your light shine. Let vs not violently smother and suppresse the Spi­rit in our selues. Let vs not detayne in vniust capti­uitie the graces of God, desirous to breake forth. Let vs not desire to keepe the light of the Candle within the Lanthorne onely. Let vs not set the Candle, which GOD hath lighted in vs, vnder a Bushell, or vnder the Table, but in the Candlestick of all our outward actions: but yet not for ostenta­tion, that wee might haue a name: but, first, that Foure ends of the manifesta­tion of Grace. God may be glorified, Mat. 5. Secondly, our Bre­thren strengthned & confirmed; yea, and those that as yet are without, may be gayned by our good ex­ample. Thirdly, the mouth of the malicious watch­ing for occasion of slander, may be stopped, 1. Pet. 2. 15. Fourthly, we may acquite our selues as true Israelites, approuing to be that in truth which wee professe, for otherwise wee giue iust occasion to bee suspected of Hypocrisie.

But here marke, that not euery good thing that All good in vs is not to be made knowne. comes from vs, must be made knowne; as our pri­uate Prayers, good Thoughts, Meditations, De­sires, &c. These things we must keepe secret to our selues, as doing them to our Father that sees in se­cret, who also will reward vs openly, and not re­ueale them to others, vnlesse vpon some speciall occasion, as PETER, and CORNELIVS, Acts 10. and IOHN, Apocalyp. 1. 10. did. But those good Graces, which are in vs, as Loue, Zeale, Patience, &c. must be made knowne, and that not so much by prating as practising, and yet not alwayes, but as occasion shall serue, and in discretion. Pro. 25. vers. 11. A word spoken in due season, is like Apples of gold with pictures of siluer. Psal. 1. 3. That bring forth fruit in due season.

NOw he comes to the speciall and seue­rall setting forth of his thanksgiuing as before he had in the former Verse specially set forth his Prayer, both which he describeth ioyntly together in the fift Verse, being ioyntly propounded in the [Page 144] fourth Verse. Now he sets his thanksgiuing by the cause, that moued him to giue thanks for PHILE­MONS loue, viz. The ioy and comfort he receiued by it. The reason may thus be disposed:

Thanks is to be giuen for that loue which brings ioy.

Thy loue brings me much ioy and comfort. ERGO, The Proposition is wanting.

The Assumption is in this seuenth Verse, in the beginning, where first his ioy is described by the quantitie, Great, and then the Assumption is confir­med in the end of the seuenth Verse, by the effect of PHILEMONS loue, The refreshing of the Saints bowels. The Argument may thus be framed:

That loue which refreshes the Saints bowels, must needes reioyce me.

Thy loue is such: ERGO, The Proposition is here also wanting.

The Assumption in the Text, By thee, Brother, the Saints bowels, &c.

Bowels. The word signifies not only the Guts, but all the Inwards, as Heart, Liuer, Reynes, and such noble parts. But yet these are not here meant, but by a Metonymie of the subiect, those affections of the soule, that haue their seate in these parts.

Refreshed. A Metaphor, drawne from the rest of the body, wearyed with trauell, or tyred, and ouer­pressed with some burden, and sweetly applyed to the rest of the affections, toyled, and turmoyled with griefe, and readie to sinke vnder the burthen of some grieuous affliction.

That this is the proper signification of the word, [Page 145] appeareth, Matt. 11. 28. Come to me, all yee that are weary and heauy loden, and I will ease you. The word there translated to ease, is that, which here is transla­ted, refreshed. By this Metaphor, PHILEMONS loue is notably amplified, for hereby the Apostle decla­reth, that his loue was no lesse comfortable and sweet to the distressed Saints soules, then rest and sleepe is to the tyred body of the trauailing man, or the taking away of the burden to him that is readie to sinke vnder it.

In the Verse it selfe, consider these two points. First, the reason or cause that moued PAVL to giue thanks for PHILEMONS loue, in the first part of the Verse.

Secondly, the confirmation of this reason, in the end of the Verse, For by thee, Brother, &c. For the first, he makes a double cause. First, his ioy, which PHILEMONS loue ministred to him, and that no small or slender ioy, but great ioy. Secondly, his comfort, which hee receiued by the same loue, and this latter is an amplification of the former: for PAVL hereby signifieth, that the ioy hee tooke in PHILEMONS loue, was not a simple ioy, but a com­fortable ioy, such a ioy as did counteruaile and swallow vp all the griefe of his present afflictions. Here obserue,

First, that whatsoeuer breedes ioy, is a iust mat­ter Doct. 1 of thanksgiuing: for this is the reason of PAVLS Argument of ioy must be argu­ment of thanks­giuing. thanksgiuing for PHILEMON, For wee haue great ioy in thy loue. And the ground of this reason must needs be this: That which stirreth vs vp to ioy, must [Page 146] likewise stirre vs vp to thanksgiuing: but you will say, The wicked take great delight in mischiefe. It is a pastime to a Foole, to doe wickedly. Must they then giue thanks for their wickednesse? God forbid. Vn­derstand this of a lawfull and iust ioy, comming from God, and not of an euill ioy comming from Satan: for the end of that ioy is heauinesse, Pro. 14. and not thanksgiuing; it being a sinne, must driue vs to a sorrowfull confession of sinne, and not to a­ny cheerfull praising of Gods Name. But in a law­full and holy ioy it holds, such as is the ioy, arising out of the works of Gods Wisedome and Mercy, whether done to vs, or by vs to others, or by o­thers.

They are wickedly vngratefull, who when God shall haue cheered and reuiued their spirits by his mercies, doe not make their ioy and cheerfulnesse a whetstone for thanksgiuing, but rather for wan­tonnesse, and vncleannesse, and vanitie of speech. As wee see many, when God at the Table hath fil­led their hearts with food and gladnesse, in the strength of their ioyfull spirits quicken their wits to sweare, blaspheme, reuile, and reproch the Saints, and not once to blesse Gods name for his creatures, that haue refreshed and reuiued their spirits. This is a prophane and carnall ioy, though otherwise lawfull in it selfe, which resteth only in the creature, and aduanceth not vp the mind to the Creatour: whereas wee should reioyce more in the good will of the Giuer, then in the gift.

Let vs then haue a speciall eye to this affection [Page 147] of ioy, that as soone as wee feele the first motion and tickling of it; if it be euill, we may restrayne it; if lawfull, we may vse it lawfully, as a goad to prick vs to thanksgiuing, and first, pay the toll and tri­bute of our ioy, to the Lord, in thanksgiuing, be­fore wee proceed further in it our selues; as Mar­chants, before they can haue the benefit of their commodities themselues, must pay their Impost to the King.

But, alas, how oftentimes haue wee felt the Lord, euen replenishing our soules with much ioy, specially of outward comforts, and yet wee, in the meane while, haue not one thought of pay­ing God his toll!

Whereby it comes to passe oftentimes, that God being angrie with vs, for keeping backe from him his right, his Mercies are turned into Iudgements, and our ioy into heauinesse: yea, hence it comes to passe, that that ioy which otherwise is lawfull, is now, because the fruits thereof were not hallowed to God, become to vs vnlawfull and vnholy, to be checked with SALOMONS reprehension. Eccles. 2. Thou mad Foole, what doest thou? whither runnest thou head-long, forgetting that GOD, in whom thou shouldest reioyce? from whose Mercy this thing, wherein thou art so delighted, did come vnto thee?

Secondly, that ioy is a singular and wonderfull Doct. 2 blessing of God, for the which speciall thanks are due vnto him. For the rule of the Logicians is here true: That which maketh another thing so, [Page 148] is much more so it selfe. If ioy make others things iust matters of thanksgiuing, then much more is it a matter of thanksgiuing it selfe. 1. Thessal. 3. 9. What thanks can we recompense againe to God for you, for all the ioy wherewith we reioyce for your sakes? And truly, ioy is the very soule of the soule, the very life of our life, without which our life is a dead, and liuelesse life, and we our selues but liuing carkasses.

Therefore if God shall grant vnto vs a ioyfull and merrie heart, in the vse of any of his mercies, let vs acknowledge it with SALOMON, Eccles. 2. as a speciall, yea, a double blessing, and so not content our selues with single thanks; but,

First, thanke God for that benefit, which is the occasion of our ioy; and,

Secondly, for the ioy it selfe, which we haue out of that mercy: for no benefit of it selfe can worke ioy, without the speciall blessing of God: so, Act. 14 The filling of the heart with food and gladnesse, are made two distinct works of God. For how many are there that enioy not those things they possesse, who though they should eate Manna, the bread of Angels, might yet bee said to eate the bread of teares?

Thirdly, obserue, what that is which must stirre Doct. 3 vs vp to thanksgiuing, and cause vs to performe it Th [...] [...]n [...]entiue of Thanksgiuing. in due manner, namely, the feeling of ioy in the benefit bestowed vpon vs: for this is the reason, that howsoeuer wee want not sufficient matter of thanksgiuing, as being compassed continually with GODS mercies, yet oftentimes wee finde our [Page 149] selues very vnfit and indisposed for this dutie: wee want the sweet sense of Gods Mercy, Goodnesse, Power, &c. in those benefits we haue, which should enlarge and dilate our hearts with ioy: when thy heart shall once be possessed with this ioy, it growes so full presently, that it cannot any longer containe it selfe within, but must needs powre out it selfe in­to thanksgiuing. Psal. 92. 2. It is good to praise the Lord, to sing to the most High; but what droue DA­VID hither, hee himselfe shewes the reason in the words following: Because thou causest me to reioyce in thy works: and, Psal. 16. in the midst of his Thanks­giuing, see how the heate of ioy breakes forth in him! My heart is glad, and my tongue reioyceth. Euery part of Gods worship hath his proper and speciall affections. Now, as in Prayer, the feruency of an hungrie and thirstie desire is the special grace there­of; so in Thanksgiuing, the triumphing Spirit of ioy. If this bee wanting, alas, how poorely and coldly doe wee giue thanks! Therefore here that of Saint IAMES must bee remembred, Is any man afflicted? Let him pray. Is any man merry? Let him sing Psalmes, namely, of Thanksgiuing, as appeareth by the opposition.

Fourthly, marke, that PAVL did not only take ioy, Doct. 4 but comfort in PHILEMONS loue; comfort presup­poseth grief; as a medicine, a disease. Therfore PAVL giues vs to vnderstand, that PHILEMONS loue was a kind of counter-poyson to the griefe, which his imprisonment and other afflictions wrought him. Whereby wee may learne, what is that which [Page 150] will bring ease and comfort to the minds of Gods children in their troubles, namely, the vertue and good carriage of those whom they loue and respect: As this will be the comfort of good Ministers in their afflictions, if their flocks stand fast in that Truth, which they haue preached. As PAVL tells the Thessal. 1. 3, 6, 7, 8. Now are wee aliue, if yee stand fast in the Lord.

Those then, that haue such, as are neerly bound vnto them, vnder the crosse, as People their Mini­sters, Children their Parents, &c. must learne here to minister sound comfort vnto them in their afflic­tions, namely, by continuing the same good course they walked before. If they shrinke and goe backe, they adde to their afflictions, and euen kill their hearts. And those parents which in their afflictions haue such children, those Ministers that in their troubles haue such people, according to PAVLS ex­ample, must comfort themselues here withall.

Fiftly, obserue what that is, wherefore we are to Doct. 5 take ioy in another, viz. his grace. We haue great ioy Grace, argument of ioy in others. in thy loue. This is that, which may iustly cause pa­rents to reioyce in their children, one friend and kinsman in another. 2. Iohn, We haue no greater ioy then this, that we heare thy children walke in the Truth. Phil. 2. 2. Fulfill my ioy, that yee be like­minded, &c. If wee reioyce in them for other respects, as for Wit, Wisedome, Knowledge, Learning, Beautie, &c. our reioycing is not good, the end of our mirth wil be mourning, wee reioyce not so fast now, but wee shall weepe and waile as fast afterward. Withall let [Page 151] vs here learne how to minister occasion of ioy to those that desire to haue ioy of vs, as our Parents, Ministers, Acquaintance, &c. Let vs grow in grace, and in the true knowledge, and feare of God. O­therwise a prophane people, giuen to Swearing, polluting the Sabbath, are thornes and pricks in the sides of godly Ministers, and a foolish sonne is a heauinesse to his religious parents.

The second part of this Verse followeth, name­ly, the confirmation of the former part, which was, that hee had great ioy in PHILEMONS loue. This he proues, because PHILEMON refreshed the Saints bowels.

Here obserue; First, that PAVL doth not say, he Doct. 1 hath ioy in his loue, because his owne bowels were Loue to be more reioyced in, then in the profit of it refreshed by him, but because the Saints bowels were refreshed. Many will reioyce in that loue which is profitable to themselues. But where is he that will as well reioyce in that loue which is profi­table only to others? It is plaine then, that wee re­ioyce not so much in loue, because it is loue, be­cause it is a vertue, but because it is beneficiall to our selues, and that only wee reioyce indeed in our profit that wee reape by that loue, and not in the loue it selfe. For if wee reioyced in the loue it selfe for it selfe, then it would be all one vnto vs, whether wee or others were benefited by it. For that loue which performeth the duties of kindnesse to others, is as well loue, as that which sheweth the like kind­nesse to vs. Then therefore shall we shew our selues to be of S. PAVLS spirit, when wee can heartily re­ioyce [Page 152] at the graces of Gods children, and loue them for those graces, whether wee haue any profit by them or not (we stand not vpon that) yea, and when wee haue profit by them, wee reioyce, yet more in their profit, because of the fruit that shall further their reckoning, then in our gaine, Phil. 4.

Secondly, marke, that then is a most seasonable Doct. 2 time of reioycing, when we see the bowels of Gods The fittest time of ioy, when it is well with the Church. Saints refreshed, the Church and People of God releeued in their distresses. So on the contrarie, if we see the bowels of the Saints wrung with griefe, and the Church pinched with the persecution of her Aduersaries, and that shee is giuen as a prey in­to the hands of Wolues and Beares, hunted by many mightie NIMRODS, and furrowes are made vpon her backe by the Ploughes, then wee are to know that it is a time of mourning, and of hanging vp our Harps with the captiued Iewes vpon the Willowes. But for the most part, if it goe well with vs, in regard of our owne particular, wee care not greatly which way things go with the Church, sinke shee, swimme shee, all is one, so we liue at ease, and sleepe in whole skinnes. If our owne priuate estate be shaken, we take on and are much cast downe, but teares doe soone waxe drie in the euils of others, though they be common to the whole body of the Saints, whereas euery mans particular depends vp­on the common good of the Church. And therefore as when the Church of God flourisheth, and holds vp her head, we must lift vp ours, though otherwise it goe not so well with vs in our owne priuate: so [Page 153] when the Church mourneth and hangeth down the head, wee must cast downe ours, though our owne condition be neuer so good: for as the peace of Ieru­salem sweetneth our owne priuate grieuances: so her afflictions and dangers do sowre and make distaste­full vnto vs, all priuate comforts whatsoeuer. Thus NEHEMIAH distasted his fauour and honor in the Court, the Iewes in Babylon their Houses, their Or­chards, and all other their delights whatsoeuer, Psal. 102. VRIAH his owne house, and wife.

Thirdly, in PHILEMONS example we are all, ac­cording Doct. 3 to our power, taught to refresh the bowels The bowels of Gods Saints must be refresh­ed. of Gods poore distressed Saints, if we will shew our selues to haue that loue which we professe. For this is the effect of PHILEMONS loue, the refreshing of the bowels of the Saints: for there is a cold charitie and lip-loue, which is common euerywhere. That which IAMES taxeth, Chap. 2. of such as will say to the naked, Clothe thee; to the hungrie, Feede thee; to the cold, Warme thee. But this last, they had need to say to their owne frozen charitie: for they onely say so, they doe nothing for the releeuing of those necessities. But true loue, as it is seated in, and com­meth from the heart & bowels of him that loueth: so it goeth downe into the very heart and bowels of him who it loueth and refresheth them. The heart is both the place, from whence loue commeth, and whither it goeth. And then shall our loue iustifie it selfe to be sincere and heartie, when, as a comfor­table Cordiall, it doth our Brother good at the very heart.

But wherein standeth the refreshing of the Saints Bowels? I answer in one word: In the performing of those parts and offices of kindnesse vnto them, which may carrie an expresse signification of our tender commiseration and compassion towards them in their miseries. If thus thou giuest but a cup of cold water, thou shalt be a refresher of the Bowels of the Saints; for nothing grieueth one in miserie more, then to see himselfe neglected of o­thers. This was that which went very neere DA­VIDS heart in his affliction, and therefore he com­plaines bitterly of it, Psal. 69. 20. But when others shall pitie them, moane, and tender their case, and in a Christian fellow-feeling, put vnder their shoul­der, to helpe them in their weakenesse, therein imitating the Spirit, Rom. 8. 24. This is a great ease and refreshing to their heauie and oppressed mindes.

Now, more specially, wee are to expresse this our compassionate affection towards them, in these duties:

First, in speeches of Comfort, Psal. 41. 1. Blessed Three things in which we must refresh the Saints. is he that hath respect of the Poore, saying, (namely, vnto the poore Saints) The Lord will deliuer him in the time of trouble. Thus IOSEPH confirmed and raysed vp the hearts of his poore-brethren, cast downe with feare, by speaking kindly vnto them, Genesis 50. Now, these Consolatorie speeches, wherewithall wee are to reuiue and refresh the spirits of our disconsolate brother, are especially to be taken from the sweet promises of GODS [Page 155] Word, which, in the best and wisest sort wee can, wee are to apply vnto them.

Secondly, in commending and remembring their afflicted Estate to GOD in our prayer. And this al­so is another thing, which the Psalmist in the former place maketh another part of our respect towards the afflicted. In the third Verse, after his words of Comfort, he setteth downe his prayer to GOD in the behalfe of the afflicted, Deliuer him not to the de­sire of his enemies. The Lord strengthen him, lying in the Bed of Faintnesse: For so TREMELIVS translates it.

Thirdly, in the Workes of Liberalitie, as the need of the afflicted shall require, and our owne a­bilitie giue vs leaue. Phil. 4. When PAVL had re­ceiued the Liberalitie of the Philippians, being in prison, he professeth, that he receiued, and that now he was full. 2. Tim. 6. ONESIPHORVS ministring vnto him is called refreshing of him: Where the word of Refreshing is another word then this here vsed; a Metaphor taken from those, who being al­most ouercome with heat, find some cooling, to shew, how acceptable and comfortable ONESI­PHORVS his reliefe was vnto him. Where yet, besides his ministring vnto him, he maketh men­tion of his diligent seeking him out, and so visiting him in the prison, as another part of his refreshing him: That we may see the truth of that which be­fore I said, That the least office of kindnesse what­soeuer, performed with a tender and pittifull heart, is a refreshing of the Saints. But these three are the chiefest waves of refreshing.

Now, if in this sort we are to refresh the Saints Bowels, what shall we say then to such miserable Comforters as IOB was troubled with, that affoord small or no comfort at all? True comfort is sweet to the very Bowels. But much more are they to be condemned, who are so farre from comforting the Saints, and refreshing their troubled Bowels, that they gripe and pinch their Bowels, adding to their affliction, wounding them whom the Lord hath smitten, as DAVID complaineth of some, Psal. 69. 26. What shall wee say to such as SHIMEI, that come out to gather stickes when the Tree is falne, and tread downe the Hedge where it is low, as he did, reuiling DAVID in that great extremitie? such as the Edomites, Psal. 138. that insulted ouer the Israelites in the day of Ierusalem, crying, Rase it, Rase it to the foundation thereof; that speake words which are as the prickings of a Sword, to the piercing of our Bowels thorow, when rather words, as it were suppled with Oyle and Butter, should be vsed. Surely, God will remember such. DAVIDS impre­cation shall befall them.

But let vs rather imitate PHILEMON, in refre­shing the Bowels of the Saints, knowing,

First, That God himselfe hath pronounced such Sixe reasons to moue vs to the refreshing of the Saints Bowels. Blessed, Psal. 41. Matth. 5.

Secondly, That herein wee imitate the Spirit of God, Rom. 8. 26. whose office it is, to comfort the hearts of the afflicted Saints.

Thirdly, That by the same meanes wee refresh the Bowels, not onely of the afflicted, but also of [Page 157] others, who lay to heart the afflictions of IOSEPH, as here PAVL sayth, how he was comforted, when he heard of PHILEMON refreshing the Bowels of other Saints.

Fourthly, Yea not onely so, but we shall refresh the Bowels of Christ himselfe. The which, as they are pricked and pierced in his Saints, Acts 9. for euen the apple of his Eye, tenderer then the Bow­els, is hurt in them; so likewise are they refreshed in them, Matth. 25. Therefore the Apostle called that Gift which the Philippians sent him, lying in Prison, an Odour that smelleth sweet, a Sacrifice acceptable and pleasing to God, Philip. 4. 18. So that as sweet Odours are a refreshing of the sen­ces, so our refreshing of the Saints Bowels, is in a manner a refreshing of Gods owne Sences and Spirits.

Fifthly, That hereby we shall enlarge the spirit, not onely of the afflicted, but of all other good men besides, to whom our Loue is knowne, in praying to God for vs. See an example in PAVL, praying againe and againe for ONESIPHORVS and his Family, because he had beene refreshed by him, 2. Tim. 1. 6. O happie ONESIPHORVS, that by thy Liberalitie gainedst the so effectuall Prayers from so worthie an Apostle! Neuer layedst thou out any money better then that, which returnedst vnto thee so great againe, as that did which thou bestowedst on PAVL: For the seruent prayer of any iust man, much more of an Apostle, preuayleth much, Iames 5.

Sixtly, That if we reape not this benefit of our Loue from men, who may proue vngratefull and vnmindfull, yet God is not vniust, that hee should forget the labour of our Loue, which wee haue shewed towards his Name, ministring to the Saints, Heb. 6. Nay, he will cause it to be as Seed, that shal bring vs a plentifull Haruest of many tem­porall blessings in this life, and of eternall life it selfe at the resurrection of the Iust.

But here it must not be omitted, that besides those wayes of refreshing, spoken of before, com­mon to all sorts, there was one way proper to PHI­LEMON, in regard of his Ministerie, that which is spoken of, Isai. 50. when the tongue of the Learned ministreth a word in due season to the soule that is wearied with the burthen of sinne. Thus must all Ministers refresh the Bowels of the Saints, as need requireth. But now adayes mens Bowels needs no such refreshing. They are rather to be pricked, as those, Acts 2. with the Sword of the Law, and then they will stand in some need of Euangelicall refreshing.

Fourthly, Here marke, what is the Condition Doct. 4 of the Saints in this life. They meete with such crosses, as doe gripe them at the very heart, and pierce thorow their very Bowels. So it was with MARY, Luk. 2. 35. And hence it comes, that their Bowels stand in need of refreshing: Whereas the wicked, for the most part, are alwayes fat, fresh, and flourishing, that they need not to be refreshed by any.

But here is our comfort in this life, God will raise vp some PHILEMON, to refresh vs; some SIMON, to helpe vs to beare our Crosse; at the least, he will send his Spirit, the Comforter, into our hearts; and at the length will bring that happie Day of refresh­ing, when all teares shall be wiped, and we shall need no further refreshing. Then shall the wicked, with the rich man, tormented in Hell, crie for some re­freshing, as standing in great need thereof, but none shall they get.

HEre the Apostle commeth to the se­cond and that most principall part of his Epistle, his Petition concerning ONESIMVS, to the which, as an ap­pendant, is added a Petition in his owne behalfe. But the whole Epistle is taken vp in ONESIMVS his matter, and in his Petition for him. The which he propoundeth first in these three Ver­ses, and then pursues and followes with arguments, and preuenting of obiections in those which follow.

Now his Petition is not propounded barely and nakedly, but set forth with many amplifica­tions, for the mouing of PHILEMONS affecti­ons.

These Illustrations are 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. [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 171] 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 [Page 172] 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. [Page 174] 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 [Page 175] 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 [Page 178] 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 haue beene shamefully neg­lected, as it seemeth IOHN was by many of his hea­rers, whom our Sauiour vpbraideth with this, That they reioyced only in him for a season; namely, whilest he enioyed his Ministerie peaceably. And this their forgetting of him in the Prison, is not improbably thought by some to be the cause that made Christ breake forth into so large commendations of IOHN being then in the Prison.

The third speciall illustration followeth; name­ly, of the last part of the Proposition of the Petiti­on, which is the partie sued for, viz. ONESIMVS: for it is a matter of great moment, in suing for any, that the partie we sue for, be such a one, that he may sufficiently commend himselfe, euen without our commendation. Now here PAVL sheweth, that ONESIMVS was such a one; entituling him his Sonne: Withall, he noteth the circumstance of the place where he begot him, in the Prison. The name of Sonne is Metaphoricall, and implyeth onely thus much, That by PAVLS Ministerie, ONESIMVS was conuerted to the Faith.

First, Here I obserue, That the Ministers are mo­ued Doct. 1 with a speciall kind of affection, equalling, if Affection of Mi­nisters to their Conuerts. not surpassing, the naturall affection of Parents to­wards those whom they haue gayned to Christ. Therefore PAVL here calleth ONESIMVS, whom hee had conuerted, his Sonne, and afterwards, his Bowels. And so Esay 8. Behold I and my children, whom thou hast giuen me. Wee must loue all Christi­ans, but yet more specially, those that are of our owne begetting, the workmanship in some sort, of our owne hands. As men naturally loue all little children, but yet their owne in a higher degree. For it is true which the Philosophers once said, Euery man loues his owne Worke: as we see in Poets, lo­uing their owne Poesie, hatched in their owne braines; and Artificers, louing their owne inuentions. And hence it must needes follow, that the af­fection of the Apostles towards the Church, as be­ing [Page 180] the Fathers and Founders thereof, must needes exceed the affections of ordinarie Pastors that suc­ceed, building vpon their foundations, 1. Cor. 4. 15. S. PAVL challengeth the name of Father of the Co­rinthians, as proper to himselfe, and calleth those that succeed in that Church, but Schoolemasters. Now, the affection of a Father farre exceedeth the affection of a Schoolemaster to the child. Now, if Ministers carrie this fatherly affection to them whom they haue conuerted, then it behooueth those whom they haue conuerted, to carrie the duti­full disposition of louing and obedient sonnes to them, aboue any other Ministers. If we owe much to naturall Parents, the instrument of this Tem­porall, how much then to our Spirituall, the instru­ments of our eternall life? Neuer can we come out of their debt.

Secondly, Obserue, what Ministers may truly be Doct. 2 called the Fathers of the Church. Surely, they What Ministers are the true Fa­thers of the Church. which haue begotten children vnto God, and with Esay, can present themselues before the Lord with the goodly traine of their Spirituall progenie. This name belongeth first of all, and principally, to the Apostles, who layed the first foundation of the Church: as wee shewed a little before, how PAVL claymed this name in speciall sort, in regard of the Corinths; because, howsoeuer other ordinarie Pa­stors that succeeded him, begat, no doubt, some par­ticular persons, yet hee begat the whole Church. They then haue a speciall interest in this name, that begat whole Churches at once, thousands at one clap, as PETER, Acts 2.

Now this which is spoken of the Apostles, that gaue the first constitution to the Church of the New Testament, is true also of others, sage men, of extra­ordinarie and Apostolicall spirit, as LVTHER, CAL­VIN, and many others, who gaue a restitution to the Church, falne in these latter dayes. They also more specially may be called the Fathers of the Church. Secondly, this name also belongeth to or­dinarie Pastors; and amongst them, more especially to such that encrease the Church, established with new off-spring: For although they are farre more noble and excellent Fathers, that are Fathers of the whole Church, then they who onely are Fathers of some few particular members of a Church; yet these latter also are Fathers: for it is not the multitude of sonnes, but a sonne, that makes a Father. And PAVL here calling ONESIMVS his sonne, makes himselfe a Father, as well in regard of him, as of the whole Church of the Corinthians.

The Pope then and Popish Prelates are vnwor­thie of the honour of this name, with all idle and slouthfull Ministers, seruing onely their owne bel­lies. Rather may they be called Betrayers of the Church, then Fathers thereof, who eyther conuert not at all, or els peruert and make their Conuerts, as the Pharises in our Sauiours time, seuen times more the children of the Deuill, then they were be­fore. But yet among the Pastors of the Church, not onely those whose Ministerie God honoureth with the conuersion of Soules, are to be honoured also with this name of Fathers, and none else: Honour [Page 182] thy Father and Mother, sayes the fifth Commaunde­ment; where God honoureth our Superiors with the name of Parents, and so in the Commaunde­ment does that himselfe which he biddeth vs doe. Now all true and lawfull Ministers, set ouer vs by the Lord, are our Superiors; and yet how many such are there, whose Ministerie, though it be very faithfull, yet is nothing fruitfull in the gaining of Soules? These, though they haue no Spirituall po­steritie, How Ministers that conuert not, are called Fa­thers. yet in the fifth Commaundement are called Fathers. And so well may they be called, for these two respects:

First, Because they doe their best endeuour to be Fathers; they cast forth continually the Spirituall Seed of the Gospell, and sow it in the furrowes of our hearts. Indeed, it is not sufficient for the get­ting of the name of a naturall Father, to doe thy endeuour, vnlesse the euent answer thy endeuour, because the fault may be in the Seed; vnfit it may be for generation: but here the Spirituall Seed of the Gospell is incorruptible, subiect to no fault; and therefore the blame of the Ministers sterilitie cannot be imputed to themselues, faithfully doing their best endeuour.

Secondly, Because they carrie the affections of Fathers towards their people; such as PAVL descri­beth, 2. Cor. 6. 11, 12. And in this respect, S. IOHN in his generall Epistle calleth all the members of the Church, his Children, though not all begotten by his Ministerie. This fatherly affection they shew principally in these points:

First, In seeking not the Churches, but the Foure things, in which the father­ly affection of Ministers ap­peares. Church it selfe, 2. Cor. 12. 14. and that with so ear­nest a desire, that they preferre the good of the Church before their owne liues, as PAVL sheweth in the same place; for this is the affection of natu­rall Fathers, as we see in the example of DAVID to­wards ABSALOM, that they can be content to re­deeme their childrens liues with their owne. Hire­lings 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, [Page 186] 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 [Page 187] 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 [Page 188] 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 [Page 189] 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, [Page 190] 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 [Page 191] 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 [Page 192] 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 wonderfully am I made, namely, a new creature in Iesus Christ. This must teach vs, not to despise the weake ones as no Christians, for they are Christians in making, though not as yet throughly made. The Infant is no lesse a man, then he of growne yeeres; and with­all, let vs remember, that wee had our time of Con­ception, before we were borne and brought forth.

Tenthly, In PAVLS example, setting forth him Doct. 10 whom hee commendeth, with the title of a Sonne, one conuerted by his Ministerie, learne, that wee are not indifferently to commend all and euery one, but onely Sonnes, not Bastards.

Eleuenthly, And when wee doe commend such Doct. 11 as are worthie our commendations, learne then in PAVLS example, how wee are to commend them, not coldly, not ceremonially and formally; he that asketh faintly and fearefully, teacheth to denie; but passionately, and with affection, as here PAVL re­peating the same words of entreatie againe, I beseech thee, I beseech thee for my sonne ONESIMVS. So then onely commend the worthie, and commend them worthily, or not at all.

Twelfthly, If PAVL with such contention and Doct. 12 earnestnesse doth here plead the cause of one poore seruant; with what heat of affections, and enlarge­ment [Page 193] of Spirit, is to be thought he would haue dealt for a whole Church, standing in like need of his helpe. Wherefore, if at any time we shall haue occa­sion to deale with any in the behalfe of a whole Church, let this importunitie of PAVL in ONESI­MVS his cause, shake out of vs that our maidenly modestie, and arowse and quicken our spirits. For if we shal deale more remissely in the publike cause of the Church, then PAVL dealt in the priuate cause of a poore slaue, surely wee may seeme rather dissem­blers and preuaricators, then petitioners.

In the end of the Verse, the circumstance of the place where he begat ONESIMVS, is noted, in my bonds. And this circumstance addeth weight to the reason: for by calling him Sonne, hee sufficiently shewed, that hee was deare vnto him; but adding, that he begat him in his bonds, he doth not obscurely intimate, that he was the best beloued of his sonnes, dearer vnto him then the rest: For neither doe natu­rall Parents loue all their children equally; their af­fection vseth to be greater to those whom they haue in their old age, as IAACOBS was towards IOSEPH; because a good thing, the lesse hope wee haue of it, the more gratefull it is when we haue it. And in old age, Parents haue lesse hope of children then before. So also had PAVL lesse hope of Spirituall children in the Prison, then when he had liberty of preaching the Gospell freely where he listed. ONESIMVS then was PAVLS Darling, as being then begot of him, when by the Aduersaries hee was cast into Prison, that he might beget no more.

First then obserue, That Ministers may loue their Doct. 1 sonnes with an vnequall loue; they may loue some, more then others, as Christ did IOHN aboue the rest of the Disciples; namely, those in whom they be­hold a more liuely image of Christ, and in the be­getting of whom, they had greater experience of Gods power and mercie, then in others.

Secondly, Note, That the Spirit of God and the Doct. 2 Word of God is not bound together with the bo­dies The Spirit and Word are not bound. of the Ministers, for both these, namely, the Spi­rit and Word of God, were now effectuall in the Pri­son for ONESIMVS his conuersion. The Aduersa­ries then must not thinke, that the restraining of the Ministers, and of the Gospell, will proue one worke. The Earle of Derbies Accusation in the Parliament House against M. BRADFORD, was, That he did more hurt (so he spake, calling good, euill) by Let­ters and Conferences in Prison, then euer hee did when he was abroad, by Preaching.

Thirdly, Note, PAVL saying, that he begot him in Doct. 3 his Bonds, hence it is easie to gather, that after, by speech had to and fro with him in the Prison, he vn­derstood in what case he was, he presently wrought vpon him, to bring him to a sight of his sinne, and so to a godly sorrow for it. By which example, Mini­sters must learne, that it is their dutie, not onely in their publike meetings to seeke mens conuersion by their generall preaching to all; but if at any time, by Gods prouidence, they shall light vpon any, whom they see miserably to stray out of the wayes of God, though it be in priuat places and companies, as here [Page 195] PAVL vpon ONESIMVS in the Prison, and PHILIP vpon the Eunuch, in iourneying; they are by all meanes possible, no iust cause detaining them, to en­deuour the conuersion euen of such, and to doe the part of a good Samaritane towards them, whom they find so dangerously wounded by Sathan. For what? must we helpe the Asse, euen of our enemie, couching vnder his burthen, and shall we not much more relieue his soule? for we are not to thinke, that God is so tyed to publike meetings, that he cannot elsewhere, specially in times of Persecution, vse the Ministerie of his Seruant, for the effectuall calling of his Elect: although I doubt not, but ONESIMVS heard PAVL more solemnly preaching in the prison. See Acts 28. in the end.

Fourthly, But as all Ministers are greedily to catch Doct. 4 those occasions which God offers for furthering the saluation of their brethren; so especially those, who being imprisoned, are restrained from their publike Preaching, that so by this meanes the want of their publike Sermons may in some measure be supplied. Now how goodly a thing it is for Ministers, euen then when they are poorest, to make others rich, 2. Cor. 6. 10. and when they are bound and captiue, to make others free! as here PAVL bestoweth a farre more excellent freedome vpon ONESIMVS, then that whereof NEROES Prison had depriued him­selfe.

Fifthly, See how God mitigateth the bitternesse Doct. 5 of our afflictions, by mixing the sweetnesse of some God sweetens the afflictions of his children. comfort therewithall, euen as the Physicion sugreth [Page 196] his bitter pilles. This is the respect God hath of our weakenesse. PAVLS imprisonment could not chuse out be grieuous to the flesh; but this griefe was les­sened, when he saw himselfe bound, to be the instru­ment of vnbinding ONESIMVS, chayned with a farre stronger chayne, then that which hee was bound withall, for the hope of Israels sake. This al­so was a great comfort to IOSEPH, being sold, that he found such extraordinarie fauor with his Master; and when he was in the Prison, hee was so specially respected by the Master of the Prison. Thus God in Anger remembers Mercy, and wee must remember this his Remembrance to our selues, thereby to qui­et and still our lamenting mindes. Euen as other­whiles also he remembreth Anger in his Mercy: for God wil both sawce his Blessings with some Crosse, that wee should not be too much lifted vp, and hee will sweeten our Crosses with some Comforts, that wee should not be too much cast downe.

WE haue heard of the propounding of the Petition. Now we are to come to the prosecuting thereof, which consi­steth partly, in answering Obiections that might be made against it, and partly, in fortify­ing [Page 197] it with strong and perswasiue arguments. Now here first of all he preuents an Obiection; yet so, that withall he doth bring a very effectuall reason for the strengthening of his Petition.

The Obiection may more fully thus be framed, What is this that I heare? Doest thou entreat me for that vile Varlet ONESIMVS? that vile Varlet and fugitiue Theefe? Wilt thou open thy mouth for such a one? PAVL answers by a distinction of times, Once, now, graunting, that once he was so, but now the case is altered with him, hee is become a new man.

In his answer note two things: first, his graunt of the Obiection, in regard of time past, wherewithall he mollifies the Obiection with a lessening kind of speech, when he sayth only, that he was vnprofitable; although he was not onely vnprofitable, but also hurtfull: secondly, the denyall of it in regard of the time present, which is set forth by the contrarie Af­firmation, Now (he saith not he is not vnprofitable, but) he is profitable. And this his profitablenesse is amplified by comparison of vnequals, that it is farre greater then his former vnprofitablenesse; which is shewed by the subiects of both: Before he was vn­profitable to thee only, but now his profitablenesse extends it selfe, not only to thee, whom only he hurt with his theft, but to me also, and so in me, to many others.

Hence note, how hard a thing it is euen for good Doct. men to forget and forgiue iniuries done vnto them: Hard for good men to forgiue iniuries. for what needed PAVL to haue preuented this Ob­iection, [Page 198] if he had not thought PHILEMON would haue beene readie to haue obiected it? And in that PAVL, as soone as euer he had named ONESIMVS, forthwith preuented this Obiection, thereby hee giues vs sufficiently to vnderstand, That such is our corruption, that we can scarce patiently endure the very names of those that haue wronged vs. And tru­ly, wee shall see oftentimes, at the very naming of those whom they count their enemies, their bloud will presently rise. But as PAVL went about to pre­uent this in PHILEMON, so must wee in our selues; and for this purpose, wee must call backe our minds from those iniuries which our brethren haue done vs, and set them to consider of those which we very indignely haue offered the Lord. And when we shal once see his patience, in bearing with great and grie­uous contumelies at our hands, this will make vs more easily to passe the small and pettie iniuries of our brethren. Thus much from the Obiection.

Consider now PAVLS answer, and first his con­cession, Doct. Once he was vnprofitable. Wicked seruants may be in good Families.

Whence wee may learne, that sometimes there may be wicked seruants euen in the families of most religious Gouernours. ONESIMVS, when hee was yet a Naughty-pack, was yet in godly PHILEMONS house. Thus was ELISHA troubled with GEHAZI, and ABRAHAM with HAGAR. Neither alwaies may the wickednesse of the seruants be imputed to their Masters, so that they doe that which belongeth to them, as, no doubt, PHILEMON did aboundantly, for his house was the Church of God. But if any such [Page 199] naughtie seruants grow desperate, and seeme to vs past recouerie, then they must be cast forth, as once HAGAR was with ISMAEL. And it is to be thought, that ONESIMVS continuing so as he did, if he had not runne away himselfe, would quickly haue been put away by his Master.

The second part of PAVLS answer, is his denying of that which is obiected, in regard of the time pre­sent, but now profitable.

Here first marke the vnlikenesse of ONESIMVS Doct. to himselfe, in regard of diuers times. Once, that is, True conuersion workes a mani­fest change. before his conuersion, he was vnprofitable, but now, after his conuersion, he is become profitable. Where­fore, true conuersion hath manifestly ioyned with it a change and alteration; insomuch, as when I com­pare a mans life present with his life past, I may breake forth into an admiration, and say, O how much he is changed from that he was wont to be! See 1. Cor. 6. 11. Rom. 6. and Eph. 5. Ye were once Dark­nesse, now ye are Light. This then is no small or ob­scure change, which is like that change which is made in the aire by the rising of the Sunne; nay, it is such a change, that not onely the inward affections of the mind doe put on a new nature, but also the outward carriage of life, a new face and habite, and that euen in the iudgement of those which before were our companions in wickednesse, Who thinke it strange we hold not on our former course, 1. Pet. 4. 4. Here then is a notable note, to try our conuersion by; Looke, if there be difference of our affections and actions past and present, felt of our selues, and [Page 200] discerned of others. How many are there, that are the same that they were alwayes, euen from the be­ginning? and this they thinke a speciall commenda­tion. Others indeed are changed, but with a change cleane contrarie to this of ONESIMVS, from good to euill, and from euill to worse: of whom it may be said, Once profitable, but now vnprofitable; once Preach­ers, now persecuters of the Faith. But if any will be in Christ, let him become a new creature, let all old things passe away, and let all things become new.

Secondly, In that PAVL stoppeth PHILEMONS mouth, readie to take vantage against ONESIMVS for his former wicked life, with his present course of life now conuerted, we learne, that the sinnes which went before our conuersion, must nothing preiudice vs, hauing repented. For true repentance wipes and washes away all the staine of them, euen out of the sight of God; much more should it do so out of the sight of men. Shall man be more seuere then God, who is Iustice it selfe? Shall we condemne those that God hath iustified? Shal we lay open that nakednes which God hath couered? Shall we rake vp those dead carkasses which God hath buried; and that in the graue of his owne Sonne? Farre be it then from vs, to vpbraid any of the Saints, either with their sinnes before their conuersion, or with those their faults and falls after conuersion, the blot whereof they haue taken away by their renued repentance. Nay, farre be it from vs, to shew our selues any thing more seuere to a true Penitentiarie for his former sinnes. We are not to hit men in the teeth with that [Page 201] base estate wherein once they were, after it pleaseth God to aduance them to higher callings, Galat. 2. 6. much lesse then are we to vpbraid those whom God hath lifted vp to the high calling of Christianitie, sarre exceeding all the Callings of this life whatsoeuer, with that seruile condition they were vnder before, to Sinne and Sathan. And yet this is the common practice of many, insomuch, that the prouerb is true, Once I did ill, &c. But herewithall PAVL imparts thus much, that vnlesse ONESIMVS had repented, there had beene place for this exception. If then, hauing sinned and defiled thy Conscience, thou goest on impudently, and carrying a whoorish wainscot for­head, that cannot blush, and art not any thing trou­bled or touched in Conscience for it, then know, the staine of thy sinne still remaines, & makes thee igno­minious; God & thine owne Conscience, yea Sathan and the world may cast the dung of it in thy face, and fill thee with reproch: till thou hast baptized thine owne Conscience with the teares of repentance, the filth of thy sinne still sticks in it, euen as dirt doth in the face, till it be washed. Though the very act of do­ing the sinne passe away haply in a moment, yet im­penitencie is a kind of continuation thereof. Hence Christ saith, Ioh. 19. 41. to the obstinate Pharises, that their sinne remained, continued, & stood firme and set­led: & 10. 8. All that were before me, are theeues, though they were dead: yet he saith not, They were, but in the present tense, They are theeues and robbers, because in the impenitent, sinne cleaueth to them no lesse after the committing of the sinne, then if still they were in the very act of doing of it.

But to repentant sinners this ministreth singular comfort, specially then, when by the clamors of Sa­than, their own conscience, and the insulting world, they shall be constrained, with IOB, to possesse euen the sinnes of their youth. To all these, setting vpon vs at once, we must answer as here PAVL did for O­NESIMVS, opposing the sweet diuine Sentence of sweet and holy BRADFORD, Tell me not, Sathan, what I haue beene, but what I am and will be.

This profitablenesse of ONESIMVS, as I touched before, is made greater then his former vnprofita­blenesse, in regard of the persons whom it respect­eth, which are two, first, his Master, to thee, secondly, PAVL, to me.

For the first, it may be asked, how could ONESI­MVS Quest. as yet be profitable to his master, before he was returned; as yet, he had done him no seruice?

It is likely, that whilest ONESIMVS was with Ans. PAVL, he did him the best seruice he could; wherein he was but his Masters deputy, as appeareth by that which PAVL sayth, Verse 13. But I take the simple meaning of PAVL to be, That hee was now, by his conuersion, made such a one that might be profitable to him, though as yet actually he were not.

Hence then we learne, who be the profitable ser­uants, Doct. namely, the religious. For PAVL here grants Religious ser­uants profitable. that ONESIMVS, whilest he was prophane, was also vnprofitable to his Master; but being now conuer­ted, he saies, that he is profitable. This I would haue Masters consider, in the choice of their seruants. Commonly, all that is stood vpon here, is skill and [Page 203] abilitie for those seruices wee purpose to employ them in; as it is said of SALOMON, that he saw IERO­BOAM was a man fit for the worke. But as for Reli­gion, no great matter is made of that, which yet is all in all: for I auouch it, that the vngodly seruant, though otherwise he may seeme neuer so fit for our turnes, to be vnprofitable; and that a seruant fearing God, though comming farre short of the other, in wit, knowledge, and dexteritie, for managing of bu­sinesses, ought yet to be preferred before him, as farre more profitable. For first, the euill seruant draweth the Curse of God vpon all his endeuours; whereby it commeth to passe, that euen the wise­dome of such as are not inferior to ACHITOPHEL, often vanishes into foolishnesse. And whereas the contrarie, by vertue of Gods blessing prospering whatsoeuer the righteous man takes in hand, Ps. 1. 3. euen his foolishnesse & simplicitie, in respect of the deepe policies of the wicked man, is turned into wisedome, and sorteth to very good & happy effect, Ps. 37. The little of the iust man is more then great riches of the wicked. That which is spoken there of wealth, is true likewise of wit, and of the inward gifts of the mind, as well of the outward goods of this life. A little wit, skill, & knowledge in a godly seruant, shall goe further, and be more seruiceable to his Master, then twice as much in an euill seruant. When IO­SEPH managed POTIPHARS businesses, and IAA­COB, LABANS, all things were well. If then godly seruants, by vertue of Gods blessing vpon their la­bours, be profitable to vngodly men, how much [Page 204] more then to godly? If the impietie of the Masters whom they serue, cannot with-hold Gods blessing from their labors, how much more shall the pietie of their Masters, concurring with their owne, draw downe the blessing of God? But as the Masters wic­kednesse hurteth not the godly seruant, faithfully walking in his calling, so neither doth his godlinesse any thing profit the labours of the wicked seruant, whom hee wittingly and willingly hath chosen, though wicked. Therefore here PAVL confesseth, that ONESIMVS, whilest he was a wicked seruant, was vnprofitable to PHILEMON, though a godly Master. Againe, the wicked seruant doth not onely bring the Curse of God vpon himselfe and his ende­uours, but vpon others that liue and conuerse with him, as by the example of ACHAN endangering the whole Army, and IONAS the whole Ship, may suffi­ciently appeare. Contrariwise, for the sakes of godly seruants, others in the Family haue fared the better: neither are vngodly seruants vnprofitable onely to the body, but to the soule also, infecting the whole Family with the contagion of their euill example, euen as one scabbed sheepe will doe a whole flocke. On the contrarie, by their good example, adorning the Gospel of Christ, and causing it to appeare beau­tifull in the eyes euen of their irreligious Masters, they doe oftentimes gaine them to the loue and li­king thereof, Tit. 2. 10. 1. Pet. 2. 10, 11, &c. to the 15. Verse, euen as the beleeuing wife doth the vnbelee­uing husband, 1. Cor. 7. Lastly, the religious seruant wil surely be faithfull and trustie to his Master, as be­ing [Page 205] tyed vnto him by a sure bond; that Conscience which he maketh of obeying Gods Cōmandement, that inioineth him obedience to his master, not with eye-seruice, but in simplicitie of heart. Now for irre­ligious seruants, howsoeuer some sometimes proue faithfull, yet we cannot safely trust them, as not ha­uing the like sure hold of them: for how shouldest thou looke he should be faithfull to thee, that is vn­faithfull to God? whom Conscience restrayneth not from vnfaithfulnesse, but either want of occasion, as we say in the prouerb, makes a thiefe, or feare of pu­nishment, or hope of gaine, or some such like reason. But that fidelity which is built only on such founda­tions, will easily be shaken & ouercome: whereas the fidelity of the godly seruant hauing a farre surer and safer foundation, namely, his faithfulnesse to God, is not subiect to the like ficklenes. Such a seruant ther­fore, that serues his heauenly Master, in seruing his earthly, mayst thou betrust with any thing: as we see ABRAHAM did commit that weightie businesse of prouiding a wife for his sonne, to his godly seruant▪ whom withall he betrusted with a great part of his substance, which he had in his hands, going that iour­ney about ISAAKS marriage. I trust now, that it is sufficiently manifested, That onely the religious ser­uant is the profitable seruant, howsoeuer the world, blinded in iudgement, iudge him, of all others, the most vnprofitable. Wherfore, as this must teach Ma­sters, as we haue shewed, to haue a speciall respect of Religion in the election of their seruants, so likewise seruants, if so be that they desire to do any profitable [Page 206] seruice to their Masters; first of all, truly to conuert to the Lord, their heauenly Master, to subiect them­selues to him, and for his sake to serue their earthly, and then they shal be right ONESIMVSSES indeed, and of vnprofitable seruants become profitable.

But here Masters also must learne another Lesson, That since their godly seruants are profitable to them, they likewise be in some good measure profi­table also to their seruants, and doe not deale with them in any case so as LABAN would haue done with IACOB, send them away emptie, when they haue for many yeeres had the benefit of their ser­uice, and thereby haue been made partakers of ma­ny of Gods blessings. Masters must not be vnprofi­table to their profitable seruants.

Further, we may obserue out of this, that S. PAVL Conuersion worke conscience in particular Cal­lings. maketh ONESIMVS, now conuerted, a profitable seruant; that the fruits of true conuersion doe not only appeare in the generall duties of Christianitie, but also, and that specially, in the speciall duties of our personall Callings. Many professe, heare, re­ceiue, pray, and doe such like generall duties, who yet in the works of their speciall Callings are found halting so grossely, that they may seeme wholly to denie the power of Godlinesse. For they make no conscience, if they be Children, or Seruants, to shake off the yoke of their Parents and Masters; if Trades-men, to deale deceitfully and vnfaith­fully. But if thou be truly conuerted, whatsoeuer thy Calling shall be, in it specially thou wilt shew the power of Religion. If a Seruant, thou wilt be [Page 207] a Religious and dutifull Seruant; if a Master, a iust and equall Master, one that will haue a care of thy housholds soules, as well as their bodies, &c. There­fore, Luk. 3. when IOHNS hearers came to know what were those fruits of Repentance hee would haue them to bring forth, euery one had the works of their speciall callings enioyned them: The Pub­licanes giuen to oppression and extortion, To aske no more then their due; the Souldiers giuen to Ra­pine and Violence, To doe no man wrong, to be content with their wages, &c.

The second person to whom ONESIMVS is pro­fitable, is PAVL himselfe: and to me.

Here then we see, that the profitablenesse of O­NESIMVS being now conuerted, doth exceed his former vnprofitablenesse: That hee may seeme to deserue more loue now, then hee did hatred before. And thus it is with all those that are truely conuer­ted, the good they doe then, exceedeth the euill they did before. If they haue hurt any, they doe very abundantly make vp that harme, not only be­ing profitable to those whom they haue hurt, but also to others whom they neuer harmed. As here ONESIMVS by his theft specially hurt PHILEMON, but being now conuerted, hee was not onely profi­table to his Master, whom he had hurt, but to PAVL and many others, whom hee neuer hurt. So PAVL himselfe in his persecution hurt onely the Churches in Iudea, and neere adioyning: but by his Preaching and Writing hee did good to the whole Church throughout the whole world, not onely whilest he [Page 208] liued, but euen by his Writings, being dead. Art thou then conuerted? Recount & recognize thy life past; remember what hurt thou hast done by thy euill example, and labour to doe not only as much, but farre more good, by giuing of good example. If thou hast exceeded others in sinne, thou must like­wise exceed them in obedience. The worse we were before our calling, the better must we be afterward. This was that which made PAVL goe beyond the rest of the Apostles in pains and zeale in preaching, because he was beyond them all in malice before. This made MARY MAGDALENE so excessiue in her loue to Christ aboue others, because she had beene as excessiue and immoderate before in the loue of her vnlawfull pleasures.

But here it may be asked, How was ONESIMVS Quest. profitable to PAVL?

Many wayes. First, in that he reioyced him by Ans. his Conuersion. The heauenly Quire of Angels sang ioyfully at his Conuersion, Luk. 15. Much more then might PAVL, who was the author of his Conuersion, and so the founder of the Angels ioy. Secondly, he ministred to him, questionlesse, whilest he stayed with him, and he was now made fit to mi­nister vnto him, Verse 13. Thirdly, ONESIMVS ha­uing receiued the gift of spirituall speech, was able thereby to edifie and comfort PAVL, euen as the poore Romans were, Rom. 1. 12.

Here then we see, that a Christian man is not one­ly profitable to them that hee is bound to by his speciall calling, but also to others further off from [Page 209] him; and that which may seeme strange, though he be the least of the faithfull, he may be profitable to the greatest. Wherefore the strong and tall Christi­ans must not contemptuously cast off the weake and little ones. The head to the foot cannot say, I haue no need of thee, thou canst doe me no good. PAVL, the chiefe of the Apostles, here affirmeth O­NESIMVS, of the basest sort of seruants, to be profi­table vnto him.

Wherein we haue further in PAVL an example of Doct. true humilitie, so ingenuously acknowledging that profit which he reaped by so meane a person. But now we may find many ONESIMVSSES, that will scarce acknowledge that profit which they haue receiued from PAVLS. But it is the part of a good nature, to acknowledge those whom God hath v­sed as meanes and instruments of any good vnto vs, though they be neuer so meane in this world. Otherwise, wee are vngratefull and iniurious, not onely to the instrument, but to God himselfe.

Lastly obserue, That vnto true Conuersion, it is Doct. not ynough that we abstaine from euill; but also, that we doe the contrarie, good. For PAVL here shewing the fruits of ONESIMVS his Conuersion, doth not onely denie, that he is vnprofitable now, as before, but affirmeth the contrarie, and sayth, that he is become profitable. See then in ONESI­MVS the practice of the Apostles Precept, Ephes. 4. Let him that stole, steale no more, but let him rather worke with his hands that which is good. ONESIMVS had hurt his Master before by his theft; but now [Page 210] being conuerted, hee doth not onely giue ouer his stealing, but begins faithfully to attend his Vocati­on, 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.

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 [Page 212] 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.

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, [Page 215] 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, that he might haue mi­nistred to me; secondly, PHILEMONS, in thy stead. PHILEMON by this meanes had beene freed of a burden which he was bound to vndergoe, namely, ministring to PAVL.

The second thing in his Answer, is the setting downe of the true cause why he sent him, in the 14. Verse, But without thy mind I would doe nothing. He was ignorant of PHILEMONS mind, and so hee might haue kept and vsed his seruant against his liking: The which hee sheweth would not haue beene well, by the commoditie that thence would haue ensued. The benefit of ONESIMVS ministring would haue beene forced, and not free; where hee implyes thus much, That if he were willing to send him back, he was not against it; yea he would rather haue it so, then he should be hardly dealt with at home.

For the first part of this Answer, from thence we learne,

First, With how fast a glue Christians hearts are Doct 1 fastened one to another, that they cannot be se­uered The vnion of Christian hearts. without great sence of griefe; and if it were possible, they would enioy alwayes the bodily pre­sence each of other, liuing and dying together. But more especially is this affection betwixt Mi­nisters and the true members of the Church, spe­cially those whom they haue conuerted by their Ministerie. See this affection in PAVL towards the Romans, 1. 10, 11. and Thessalonians, 1. Thess. 2. and Galat. 4. 20.

A iust rebuke to such Non-residents, that haue not this affection to their Flockes; that doe wil­lingly diuorce themselues from them, comming onely amongst them (sometimes) to reape the fruits of the Earth, and not those fruits whereof PAVL speaketh, Rom. 1. 10. the reaping whereof was that which made him so desirous to see the Romans.

And as Ministers are thus affected to their people; so, the people to them. See the exam­ple of the Ephesians, Acts 20. towards PAVL; and of LIDIA, Acts 16. Of the Demoniacke, Luk. 8. 38. And of whole Multitudes, Luk. 4. 42. toward our Sauiour; of ELISHA to ELIAS, rea­die to be rapt vp, and many such like. But ma­ny, in these dayes, are rather like the Gadarens, louing the Ministers roome better then their com­panie.

Secondly, From the end, whereby PAVL was Doct. 2 moued to desire ONESIMVS companie with him still. That he might minister to me in thy stead, in the Bonds of the Gospell. We learne, that it is the dutie of euerie one of vs, both in our owne per­sons, and in those that belong vnto vs, to be helpe­full to the afflicted members of Christ, specially for the Truth. A verie strong Reason whereof, the Apostle layeth downe, calling his Bonds the Bonds of the Gospell, in a most elegant kind of speech; not so much by a Metonymie of the Cause, as I take it, because the Gospell procured him those Bonds, but to signifie a further matter vnto vs, namely, that in him, the Gospell it selfe, in a manner, was bound, though not in it selfe: For like a Mightie SAMSON, it will breake all Bonds whatsoeuer; and the Word of God cannot be bound, 2. Timoth. 3. yet in the endeuour of the Aduersaries.

Therefore let vs not thinke, when a Minister of the Gospell is cast into Prison for any Truth of the Gospell, that it is onely the Ministers owne Cause; nay, it is the common Cause of the Church: for through his sides, they strike at the Gospell it selfe; which is to be respected of vs all. And therefore, if wee be wanting to him, wee forsake the Gospell, and so Christ himselfe, who one day will say vnto vs, I was in Prison, and yee visited me not.

For the second part of his Answer in the foure­teenth Verse, thence we learne,

First, That the authoritie of Masters ouer their Doct. seruants, and so by like proportion, of Kings ouer Religion abo­lishes not ciuill gouernment. their subiects, is not taken away by Christian Reli­gion, but still remaines in force, confirmed rather, then any thing impaired. ONESIMVS his conuer­sion to the Faith, gaue him no manumission and libertie from his Masters seruice. PAVL here plain­ly acknowledgeth, that PHILEMON was specially interested in ONESIMVS; and therefore, not know­ing his mind, hee would not retaine him: and the benefit of ONESIMVS his ministring to him, is cal­led PHILEMONS, That thy benefit might not be, &c.

Seruants then, and all inferiors, must learne still to acknowledge their Superiours and Gouernours, and not vnder the pretence of Religion, to shake off that yoke which God hath layed vpon them, and which, in truth, Religion fasteneth most surely vp­on them. If before Religion, Master and Seruant, Prince and People, were out of ioynt, Religion comming, sets them in, and establisheth both the King in his Throne, and the Master of a priuate Family, in that his authoritie ouer his Household. This was a Doctrine, that many seruants in the A­postles dayes could not well brooke; alledging, That if their Masters were Infidels, then it was not fit, that they who are Christians, should serue such, being, in regard of their Christian calling, aboue them; and if they were beleeuers, then they were their equalls. The Anabaptists likewise at this day oppose this Doctrine, who would haue the Gospel [Page 219] crie downe all Ciuill Policie. But here we plainely see the distinction betweene Master and Seruant, yea, such a Seruant as is a Bondslaue, whose life is in the hands of his Master, to be confirmed: and surely, euen this kind of Bondage may still stand, being vsed with Mercie and Moderation. Argu­ments may be these:

First, If we looke to the first originall, it will not seeme vnreasonable. Now, the first originall, was the sauing of those whom they subdued in the Warres; Whence comes the Latine word, Ser­vus, quia in bello seruatus, because he was preser­ued in the Warre, taken captiue, and his life spared. Now, that such mens seruice and subiection may be in a farre lower degree then other Seruants, who onely we hire for Money, may very well stand with equitie.

Secondly, The Iewes being captiued, and be­come NEBVCHADNEZZARS slaues, are comman­ded by God to quiet themselues in that state, and willingly to subiect themselues to the Lordship of the Babylonians.

Thirdly, ABRAHAM had such in his house, Ge­nes. 17. and the Iewes were permitted to haue such, Leuit. 25. 45.

Fourthly, The Apostles in their Epistles impose subiection vpon Seruants, most of them then being Bondslaues; see 1. Cor. 7. 21. Art thou called, being a Bondman? Care not for it: but euery man abide in that calling wherein he was called. But many things are ob­iected to the contrarie.

First, That in the same place, 1. Cor. 7. Be not ser­uants Obiect. of men.

That is, in regard of Conscience, which know­eth Answ. no other Lord then Christ; but not other­wise.

Secondly, Bondage is a fruit of Sinne, from Obiect. which we are freed, that are in Christ.

Sicknesse, Death, and all temporall punishments Answ. still remaine, which also are fruits of Sinne. But as in them, so likewise in Bondage, the Curse is taken away to Gods children.

Thirdly, Euery man was made to the Image of Obiect. God, which is, to haue Dominion, and cannot stand with Bondage.

The Argument is not good: for EVE was made Answ. to the Image of God, and yet subiect to her Hus­band: So the Image of God in vs, taketh not a­way all subiection, but onely such a subiection, as taketh away all Dominion. The Wife, for all her subiection to her Husband, yet hath authoritie o­uer her Children and Seruants, which is a part of Gods Image in her. So the basest Slaue that is, though in Bondage to his Master, yet hath Domi­nion ouer the Creatures, which is a part of Gods Image in him.

Fourthly, God said onely at the beginning, Haue Obiect. Dominion ouer the Creatures, and not one man ouer another.

Those wordes are spoken to ADAM and EVE Answ. onely, there being then no other men besides them­selues, ouer whom they should haue rule. But in [Page 221] the fifth Commandement, a part of the Law of na­ture, written in both their hearts, God said, Honour thy Father and Mother, and there was dominion of one man ouer another established. And though such a dominion, as is ouer bond-slaues, were not confir­med by the Law of nature remayning pure, yet it is not against the Law of corrupted nature, a fruit whereof is bondage.

Fifthly, Rom. 13. Owe nothing to any man but loue, Obiect. therefore not subiection, much lesse bondage.

That place is directly against them: for whereas Answ. the Apostle had said before, Giue tribute to whom tri­bute, honour to whom honour, feare to whom feare be­longeth, and many of the lawlesse Libertines of those times, would be readie to obiect that the Law re­quired nothing but loue of them, and therefore they were not bound to any such subiection; the Apostle takes hold of that which they obiected, that they owe nothing but loue, and retorts it vpon them in this manner. Why, I aske no more at your hands, then this, to pay the debt of loue; for loue is the ful­filling of the whole Law: this will make you giue euery man his due; you that are Subiects, tribute to the Magistrate; Seruants, feare and reuerence to their Masters.

Sixthly, they alleage those places, Gal. 3. vers. 24. Obiect. Coloss. 3. &c. where distinction of bond and free is taken away, and all are made one in Christ.

They are taken away from the spirituall body of Answ. Christ, which is the Church, consisting of the Elect onely, but not from the outward bodies and socie­ties [Page 222] of men vpon earth; for then, if the Apostles meaning were so, there should be no distinction nei­ther of Countries, nor of Sexes, there should be neither Scythian or Barbarian, there should be nei­ther Male nor Female. And it is true, there is no consideration of these either Countries or Sexes in the inuisible body of Christ, but in our ciuill life we see manifestly that there is.

Secondly, from the end that made PAVL, not to Doct. retayne ONESIMVS, without knowing PHILE­MONS mind, (lest thy benefit should haue beene of con­straint, and not willingly) we learne that the grace of a benefit is voluntarinesse, the freenesse of the mind, and the opennesse of the heart.

This was that which so commended the wid­dowes Mites, and therefore we must all learne by PAVLS example, not to extort any kindnesse from our friends against their wills: for it is the mind that is worth all, and is to be accounted of vs far aboue the benefit it selfe. And when occasion is offered to vs of shewing any kindnesse to our friends, specially in the workes of beneficence to the poore, then this willing Spirit is to be sought for, that we doe it not grudging and with indisposed hearts. 2. Cor. 9. 7. And if this willing and cheerefull Spirit be requi­red in those seruices wee doe to our Brethren, how much more in those we doe to God. No man might offer to the Tabernacle, but he whose spirit moued him, Exod. 25. Many of vs come to the Congrega­tion to pray, heare, and doe such like religious acti­ons, and herein we rest.

But it is not sufficient to doe them, vnlesse they come from vs vninforced. When then thou com­mest to the Church with a dull and dead spirit, as a Beare to the stake, more for shame of the world, and obedience to the Magistrates Law, then for any de­sire to glorifie God, what thanks canst thou looke for at his hands?

HErein is another Obiection answered. Yea, but he ranne away from mee: Obiect. what reason then haue I to take him againe?

The Apostles answere is, a retor­ting Answ. of the Obiection vpon him, and making out of it an Argument against him, which may thus bee framed:

If his departing from thee, in Gods secret coun­sell was so carryed, that it might be an occasion of thy receiuing of him for euer, then for all his depar­ting, thou oughtest to receiue him.

But his departing, &c. therefore. The Proposi­tion is wanting, the Assumption is in the fifteenth Verse, in plaine words, and it is confirmed in the sixteenth Verse, because now by meanes of his de­parture, he is become a Brother, that is, one true­ly conuerted, ioyned with him in the body of Christ.

The Argument is this: If his departure haue beene an occasion to make him a Brother, a fellow­member with thee in Christ, then it was so carryed in Gods prouidence, that thou mightest receiue him for euer. But now, by his departure, he is made thy Brother, &c. The which is illustrated by comparison of the lesser, Not as a seruant, but aboue a seruant, and then confirmed by an Argument, from the lesser to the greater, Specially to mee, how much more to thee?

Then in the seuenteenth Verse followes the Con­clusion of the principall Syllogisme, Therefore re­ceiue him, set forth by the manner, as my selfe, and inlarged with the addition of a new Argument, If thou count me one, with whom thou hast fellowship. This is the Resolution of the words. Let vs now take them as they lye in order.

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 [Page 239] 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 out amaine as Ioseph did, though before, with him, wee hide and dissembled our affections, I am IOSEPH your brother.

In Histories we read, that CROESVS his sonne ha­uing beene alwayes dumbe, yet the Citie being sur­prized by enemies, he seeing one ready to kill his fa­ther, Nature so wrought in him, that it violently (as it were) broke the impediments and strings of his [Page 240] tongue, & caused him to cry out with great passion: O kill not King CRoeSVS.

If we then will shew our selues true and naturall Sonnes of God, and so brethren to his children, when wee see his Honour readie to be trod vnder foote, when we see his children euill intreated, then is it high time for vs to manifest our affection.

A notable example of this we haue in MOSES, whose brotherly affection towards the persecuted Israelites, all the pompe and pleasure of PHARAOHS Court was not able to smother and suppresse, but it brake forth in that manner, that it caused him to relinquish the Court and all his hopes there, and to choose rather to suffer affliction with the people of God.

Naturall kindred in some cases may be concea­led, and specially in the case of danger, as ESTHER was counselled by MORDECAI, to conceale of what Countrey shee was. But our spirituall kindred least of all may be concealed in the time of danger and trouble; nay, then is the tryall of it; for as by SA­LOMONS wisedome, going about to cut that con­trouerted childe in two, the naturall mother was discerned: so the like wisedome of God, suffering our brethren in the Faith to be in like manner dealt withall, as the childe should by SALOMON, our affections are tryed, and true brothers are notably discerned, and base ones detected.

Let this be remembred then of vs, that professe the same holy Truth, that wee are Brothers, yea, Twinnes, and therefore wee must alwayes bee knit [Page 241] together in a holy harmonie of wills and affecti­ons, reioycing and weeping, liuing and dying to­gether. If wee finde these qualities and proper­ties of brethren in our selues, it is no matter for the Worlds scorning at this brotherhood, it is our glorie.

Secondly, Obserue that this spirituall brother­hood Doct. 2 is betwixt all Christians indifferently, what­soeuer The spirituall brotherhood is a­mong all Chri­stians indiffe­rently. difference there bee amongst them in out­ward ciuill respects, yet they are nothing preiudi­ciall to this spirituall Fraternitie in Christ: for here PHILEMON and ONESIMVS, the Master and the Seruant, are made these kind of brethren. Howso­euer we are differenced in ciuill policie and in ciuill societies, some being Noble, some being Base, some Rich, some Poore, &c. yet in that spiri­tuall societie, of which CHRIST is the Head, there is no such distinction. Here wee are all e­qualls, all one, all brethren: Christ in his body giues no speciall place to a King, because hee is a King; no, hee respects not the King, more then the Begger.

This Doctrine is of speciall vse, both for com­fort to Inferiours, and for humiliation and modera­tion of minde to Superiours, in as much as the ser­uant is Christs Free-man, and the Master is Christs seruant, 1. Corinth. 7. Let then the brother of low de­gree reioyce in this, that he is exalted, IAMES 1. in Christ, to be equall with the greatest Prince in the world, yea, to bee aboue him, if hee bee out of Christ. Againe, as Saint IAMES counsells in the [Page 242] same place: Let the brother of high degree reioyce in his humilitie, euen in this, that in Christ hee hath made equall with himselfe the meanest. Let him not reioyce in his outward preeminence hee hath o­uer them, but let him know this is his glorie, which in the world is counted humilitie, that he hath such a poore begger his equall. And surely, we haue no cause to bee ashamed of them that bee poore, to bee our brethren: for if God acknowledge them to bee his Sonnes, I hope, it is no disparagement to any, to acknowledge them their brethren, nay, a credit, and, as Saint IAMES sheweth, A matter to be boa­sted in, for if we haue them our brethren, then we haue God our Father. And if we denie them to be the Sonnes of God, who bee our brethren, in so doing wee openly disclaime God from being our Father.

Let vs then acknowledge the poorest Christian as our brother, though our owne bond-slaue, do­ing the parts and offices of a brother vnto him. Naturall men oftentimes, by the force of naturall affection, acknowledge their naturall brethren, though they themselues be highly exalted aboue them in the world. And shall not grace exceed na­ture? shall not brothers in the Lord much more e­uery way acknowledge their brethren, though they be neuer so much aduanced aboue them in their ci­uill calling? The Christian calling will not ouer­throw the ciuill. Religion will not ouerthrow Poli­cie, nay, rather it confirmes this. It will not teach thy seruant to slip his necke out of the collar, and [Page 243] to denie thee seruice and subiection: why then should Policie be so vnkind and vnthankfull to Re­ligion, as to ouerthrow it? Though, in truth, it is not so much Policie, as our corruption, taking oc­casion by ciuill Policie, that would ouerturne Re­ligion.

It is the pride of mens hearts puffed vp, in regard of the outward condition in the world, that makes them forget their inferiours, and so to carry them­selues towards them, as if they were not their bre­thren of the same Christian Calling, of the same precious Faith with themselues. Neither is this spo­ken, as though Superiours might not lawfully main­tayne their superioritie and authoritie ouer their Inferiours, but onely that their inequalitie in their ciuill calling, cause them not to forget the equalitie in the Christian. And this is a point of great wise­dome, so to temper our carriage, that neither our equalitie in Christ make vs to forget our inequalitie in the world, nor yet on the other side our inequali­tie in the world, make vs forget our equalitie in Christ.

Againe, this Doctrine teacheth Superiours, not onely moderation to others their Inferiours, but al­so all humilitie and subiection towards GOD. A good Meditation is it for them, seeing their Inferi­ours in the world creeping and crouching to thinke thus with themselues: O, this man is my brother, not onely in regard of creation of the same stuffe with my selfe, but also of regeneration, hee is as good, as I, before God. O then how ought I much [Page 244] more to abase my selfe before my heauenly Master, casting downe my selfe at his foote-stoole, though a King, with the meanest Begger, comming to Gods House with all my Subiects, as their Companion, Psal. 122!

This brotherhood betwixt ONESIMVS and Doct. PHILEMON, is amplified by the lesser. Not as a Religious ser­uants are more then ordinarie seruants. seruant, a sole and single seruant, but more then a seruant. Whereby we learne that seruants, fearing God, are more then common and ordinarie ser­uants, that are without the feare of God, and there­fore by good reason more to be respected. Euery seruant will looke for speciall fauour and respect though perhaps they are nothing but seruants. If thou lookest to haue more then other ordinarie ser­uants, thou thy selfe must become more then a ser­uant: Though yet a worldly Master will make thee lesse then a seruant, and thy condition with him will be worse then of other seruants, not fea­ring God. But this is their sinne.

If thy seruant be more then a seruant, why then hath he lesse at thy hands, then hee that is a seruant, and a seruant onely?

IF you count me a partner, [...], or if you count me one that hath fellowship or communion with thee, if thou count our things common. Here then is another argument wherewith PAVL presses PHILEMON, to receiue ONESIMVS, and it is drawn from a ground of our faith: the communion of, and betweene Saints. So that he pleads here much after that manner, Phil. 2. 1. 2. If any communion or fellow­ship [Page 256] of the Spirit fulfill yee my ioy. So heere, if any fellowship or communion betweene vs, then fulfill my request, and as thou wouldest receiue mee, re­ceiue him. The reason then stands thus. If we haue communion and fellowship together in all things, then receiue him: but wee haue such a fellowship: therefore receiue him, which conclusion is farther illustrated, by the manner how hee would haue him be receiued, As my selfe. In which reason two things may bee considered, 1 The force. 2 The ground of it.

1 The force of it. And that teaches thus much.

That the communion which is betweene Saints, Doct. should make vs respect the Saints. So much im­plies the force of this argument, for PAVL reasons from the communion that is betweene them, that he ought to regard his request. This argument hath a kinde of adiuring force with it: for either doe the duties of this communion; or, in effect, thou deniest this communion. So Phil. 2. 1. 2. If any fellowship ful­fill my ioy, that yee be like minded. &c. As if hee had sayd, you professe a communion and fellowship a­mongst you, I adiure you by this fellowship which you professe, to performe these duties of loue and peace. ABRAHAMS argument to LOT buts much vpon this. Gen. 13. 8. Let there be no strife betweene mee and thee, for wee are brethren. That communion which is betweene Saints should make them faith­full in the performance of all duties, that belong to their fellow-Saints. If thou count me a partner. There is a partnership betweene Christians, they are fel­low-partners. [Page 257] One partner will not wrong another, will not hinder another, one partner will further and helpe another, loue and make much of another. Let there be no strife betweene vs, no want of loue and duty betweene vs, for wee are fellow-partners. This language and this practise doth this commu­nion teach.

2 The gound of this reason: and it implies thus much:

That there is a communion, a fellowship, a part­nership Doct. betweene Christians, by vertue whereof The partnership of Christians, and in what it stands. they may be sayd to haue all things common. There is a double fellowship in which Christians are inte­ressed, a fellowship with GOD in CHRIST, a fellow­ship among themselues, both ioyned together, 1 Ioh. 1. 3. That which wee haue seene and heard, declare wee vnto you, that yee may haue also fellowship with vs, and that our fellowship also may bee with the Father, and with his Sonne Iesus Christ. And indeede the com­munion of Saints flowes from the communion with CHRIST. Hence those titles of fellowship in Scripture so often: in this short Epistle, wee haue vers. 1. Fellow-labourer. vers. 2. Fellow-souldier. vers. 23. Fellow-prisoner; and in this verse a fellow-partner. And Galat. 2. 9. the right hand of fellowship. For the vnderstanding of this poynt, two things may be considered.

• 1. Wherein, or in what particulars this partner­ship and communion stands.
• 2. What be the ligaments or bonds thereof.

1. The things in which it consists are set downe [Page 258] by PAVL, 1 Cor. 3. 21. All things are yours: In all things haue the Saints a communion; more particu­larly in these things consists their partnership.

1. They haue one common Father. Ephes. 4. One God and father of vs all. Hence our Sauiour teaching vs to pray, teacheth vs to say, Our father, not my fa­ther which art in heauen, euen in the first word of that prayer, putting vs in minde of our communion. And heerein this partnership exceedes all earthly ones, which though they make other things com­mon to such as are ioyned in partnership, yet cannot their partnership make them haue one common fa­ther. It may make them neere friends, it cannot make them brethren, as this Christian partnership doth, which makes vs all brethren of one father, Ioh. 20. 17. I ascend to my father, and to your father, to my God, and to your God. Hence these two ioyned together, Ephes. 2. 12. to be aliens from the Common­wealth of Israel; and to bee without God in the world. But when once we come to haue fellowship in one and the same Common-wealth of the Communion of Saints, then thorough Christ wee haue accesse by one spirit vnto the father, euen vnto one and the same father.

2. They haue one common mother, the Church: Gal. 4. 26. Ierusalem which is aboue is free, which is the mother of vs all. So are they fellow-brethren, both by fathers and mothers side. Fitly therefore are these two articles ioyned together: I beleeue in the holy Catholique Church, the Communion of Saints. By vertue of the Communion of Saints, [Page 259] wee challenge a freedome in that holy incorpo­ration.

3. They haue one common elder brother IESVS CHRIST, Heb. 2. 11. For which cause he is not ashamed to call them brethren. This Communion stands not onely in a brotherhood among themselues, but in a common brotherhood betweene CHRIST and the faithfull. As the head is not onely the head of the shoulders, but of the feet, of the leggs, and all other parts of the body: They haue all one cōmon head.

4. They haue all one common inheritance. So that this partnership and fellowship doth not onely make them brothers, but heerein it goes further: for many brethren haue common parents, a common elder brother, but not the inheritance common, their common elder brother makes that proper and peculiar to himselfe. But heere there is a commu­nion in the inheritance, it being alike common to euery one. Hence the faithfull are called fellow-heires, Ephes. 3. 6. and Fellow-citizens with the Saints, and of the houshold of GOD, Ephes. 2. 19. And IOHN writes himselfe a brother of the Churches, and a companion, or co-partner, [ [...]] in the Kingdome of IESVS CHRIST, Apoc. 1. 9. Hence in CHRIST, neither bond nor free, &c. but hee hath made vs all Kings and Preists to God his father. Apoc. 1. 6. Hence IVDE calls it the Common saluati­on, Iude 3. The Saints of God haue all communion in one and the same saluation and Kingdome of God. So PETER speakes of himselfe, I a witnesse and a partaker ( [...]) of glory, 1 Pet. 3. 1.

[Page 260] 5. They haue all one common profession of the same faith. Therefore howeuer faith, in regard of the beleeuers application, is proper and particular, yet in regard of the profession thereof, it is called the common faith. Tit. 1. 4. To Titus mine owne sonne after the common faith. This is that fellowship PAVL mentions, Philip. 1. 5. your fellowship in the Gospell. Their fellowship stood as in other things, so in the common beleeuing, receiuing and professing the Gospell. Thus are they fellow-beleeuers, and fel­low-professours.

6. They haue all the same ordinances of Gods worship in common, and haue a ioynt fellowship and communion in the vse and exercise of them, fellow­hearers of the same Word and Gospell. Hence that phrase of the fellowship of the Mystery, Ephes. 3. 9. fellow-partners, and fellow-partakers of the same Sacraments. Hence the Supper called the Commu­nion. The cup of blessing which we blesse, is it not the Communion of the bloud of Christ? The bread which we breake, is it not the Communion of the body of Cbrist? 1 Cor. 10. 16. and see the reason, vers. 17. for we being many are one bread, and one body: for wee are all partakers of that one bread. The Ministers and their Ministry is not their owne, nor any mans pecu­liar goods, but the common goods of the Saints, in which they are all fellow-partners. It was a misse in the Corinthians, when they sayd, I am Pauls, and I am Apollos, I am Cephas, 1 Cor. 1. they are as farre a­wry, that say PAVL is mine, APOLLOS mine, CEPHAS mine, for all things are yours, whether Paul, [Page 261] or Apollos, or Cephas, &c. all are yours, and you are Christs, and Christ is Gods. There are but three Lords of all things, GOD, CHRIST, and the Saints, and these subordinate each to other. So then PAVL, and APOLLOS, and the Ministers, and Ministry of the Gospell, the Word and Sacraments, are the com­mon goods of the whole Church, in which all the Saints are fellow-partners.

7. They haue the prayers each of other in com­mon. Therefore our Sauiour teaches vs to pray, Our father: Giue vs this day our daily bread, forgiue vs our trespasses. Teaching vs an exercise of this fellowship in prayer: we are bound to pray for others, therfore others haue a partnership in our prayers. Heerein is the poorest and meanest Saint of God happy, that as he hath the benefit of Christs intercession in hea­uen, so hath he also the benefit of the prayers of all Gods Saints on earth.

8. They haue the graces and gifts each of other in common In Grace there is not this meum and tuum: we haue no grace, hut by vertue of this communion wee are bound to communicate it, and to make it common to others: what gifts wee receiue, others haue a right in them, 2 Cor. 1. 11. the gift bestowed on vs for many. As once of goods, Acts 4. 32. so euer of grace, none must say of the grace hee possesses, that it is his owne. Conduits are not any ones pro­per goods, but are common to the whole towne. And PAVL sayes of the Philippians, Philip. 1. 7. That they were all partakers, or fellow-partners ( [...]) of his grace. All the graces and gifts that [Page 262] any haue, they are but the Church-stocke, and part of their treasury, in which the whole Church hath a partnership. Graces who euer is berusted with the keeping of them, are Church-goods, in which all the Saints are fellow-partners.

9. They haue a partnership in their affliction: so that one Christian suffers not without the fellow­ship of another, as the members of the same body haue all communion in the same greefe. If one mem­ber suffer, all suffer with it, 1 Cor. 12. 26. Remember those that are in bonds, as though yee were bound with them, and them which suffer aduersity, as being your selues of the body. They haue as well a partnership in the crowne of thornes, as in the crowne of glory, as well in the sufferings, as in the Kingdome of CHRIST, Reuel. 1. 9. I Iohn who am also your bro­ther and companion, or co-partner in tribulation, and in the Kingdome and patience of Iesus Christ. This partnership in afflictions stands both in a fellow-fee­ling, and a fellow-suffering: both are ioyned toge­ther, Heb. 10. 33. 34. Partly whilest yee became compa­nions, or partners ( [...]) with them that were so v­sed. Now marke wherein they shewed themselues partners with those that were so hardly vsed in affli­ctions: For yee had compassion on mee in my bonds, there is a fellow-feeling, and tooke ioyfully the spoyling of your goods, there is a fellow-suffering. Hence vers. 23. of this Epistle, calls EPAPHRAS his fellow-prisoner: fellow-prisoner, not in regard of place, but of cause and affection: yea, so neere is this partner­ship, that in regard of their fellow-feeling each in [Page 263] others crosses, euen they that haue their liberty are notwithstanding fellow-prisoners, inasmuch as they remember those in bonds, as if bound with them.

10. They haue a partnership each in others goods, and in some sense may bee sayd to haue com­mon goods. Not that this partnership and commu­nion should bee Anabaptisticall, denying men the propriety of their possessions, as if hedges and dit­ches could not stand with Christian religion; but such a communion, as denies no man the right: but only craues the vse of mens temporal goods, for the refreshing the necessities of the Saints. And in this regard it is that the poore, needing the helpe of our goods, is called the owner of them, Pro. 3. 27. With­hold not the goods from the owners thereof. Euen this fellowship and partnership makes the poore Saints owners of our temporall goods, in regard of the vse of them: when the poore members of Christ are in want, wee must not say our goods are our owne, because the Communion of Saints binds vs to com­municate vnto the necessities of the Saints. And in this sense may we apply that extraordinary fact, to our ordinary communication to the Saints necessi­ties: Acts 4. 32. And the multitude of them that belee­ued, were of one heart, and of one soule; neither sayd any of them, that ought of the things which hee possessed was his owne, but they had all things common. The waters of a mans well and cisterne may be common for the vse of others, but yet the well and the ci­sterne, let them be thine owne onely, and not the stran­gers with thee, Prou. 5▪ 15. 17. Hence PAVLS phrase [Page 264] of the fellowship of the ministring to the Saints, 2 Cor. 8. 4. And he commends the Philippians, for commu­nicating to his affliction, Phil. 4. 14. And no maruell that their goods are common, when their liues are not their owne, for we ought to lay downe our liues for the brethren, 1 Ioh. 3. 16.

The second poynt. The ligaments or bonds of this partnership. They are two.

1. The Spirit of CHRIST, which being one in all, must needes binde all in one. The Spirit, as it knits vs all vnto CHRIST, so all of vs one to ano­ther. The Spirit of CHRIST communicates it selfe to all the true members of CHRIST, there is but one spirit which rules in all beleeuers, Ephes. 4. one spirit. And by one spirit we are baptized into one body, 1 Cor. 12. 13. Therefore haue they all communion with themselues, because communion with that one spirit: for looke as it is with the body, in which, though there bee diuers members, yet they haue a fellowship each with other, because they are all in­formed but by one and the same soule, and because they haue all communion in one forme, so is it here. The spirit is as the forme, which giues being to the body, and so by vertue of this one spirit common to vs all, though we distinct and seuerall persons, yet haue wee communion and partnership each with other.

Hence called the communion of the Holy Ghost. 2 Cor. 13. 13. The communion of the holy Ghost be with you all. The communion of the holy Ghost, because he communicates himselfe to vs, and we in and by [Page 265] that Spirit, haue mutuall communion and fellowship each with other.

2. The grace of loue, which is as the sinewes and arteries, knitting this body together: therefore called the band of perfection, Col. 3. 14. And PAVL ioynes these two together, Phil. 2 1. If any comfort of loue, if any fellowship of the spirit. It is sayd, Acts 4. 32. That the beleeuers had all things common: now what might be the ground thereof? the begin­ning of the verse shewes, They were all of one heart, and of one soule, In partnership in the world, what is it that makes partners ioyne together, and cleaue to­gether, but the good and hearty affection each bears to other.

That which the Apostle himselfe here inferrs vp­on Vse 1 this ground, to make vs respectiue and regard full of the Saints of God, and all duty to them, as be fore in the former doctrine.

To labour, to procure and aduance the good Vse 2 one of another. It is against the law of partnership for a man to do all for his own priuate gain & good, but such as are in partnership doe equally procure, and seeke each others gaine, and as they haue a ioynt and common stocke, so they aime at the common good and gaine one of another. This vse the Apo­stle makes of this poynt, Phil. 2. 1. 4. If any fellowship of the spirit, Looke not euery man on his owne things, but euery man also on the things of others. It is a foule fault which PAVL taxes in the same chapter, vers. 21. That all seeke their owne, and an high commenda­tion, which in the same place hee giues TIMOTHY, [Page 266] that he naturally cared for their estate. They that are of the Common-wealth of Israel, must be no priuate-wealths men. They are all bound together by the bond of loue, and loue seekes not her owne things. Since GOD hath made vs all fellow-partners, seeke we euery man the good of another; labour wee to prouoke each other to loue and good workes, to admonish, to instruct, to edifie, to build vp one ano­ther in our holy faith. Bee not straight hearted, but communicate thy graces vnto others, let them haue the benefit thereof. Bee not straight handed, but communicate thy goods vnto others, let the necessi­ties of the Saints haue the comfort thereof. What a shame, that one fellow-partner should see another want? Is thy fellow-partner behinde hand, and playes he not the good husband in his spirituall e­state? Call vpon him, aduise him, help him, and di­rect him how hee may thriue. Especially doe such Ministers transgresse the lawes of this partnership, who hide their talent in a napkin, and dig it into the earth and returne not the aduantage of it to the common treasury of the Church. Their gifts are not their owne, but they are the common goods of the Church. It is odious to enclose Commons: Church-robbery is sacrilegious and infamous. How can they escape that infamy, that denie Gods Church the benefit and vse of those gifts, God hath giuen them for his Churches sake. Many speake a­gainst Impropriations, and iustly; but the spight is, that in the meane time they marre, or at least wrong a good cause, with their owne guiltinesse. For [Page 267] while they speake against temporall, they themselues are guilty of spirituall Impropriations, and the world reckons, and not amisse, that the impropriations of Church-graces, is a greater sinne then the impropri­ation of Church-goods.

This shewes where the right and best good fel­lowship Vse 3 is to be found. The world wrongs religi­on, when they accuse it to be an enemy to good fel­lowship. There is no such good fellowship in the world, as religion teaches Christians; they, as NAZIANZEN termes them, are [...], the right good fellowes. There is a supposed good fellow­ship, to which Religion is an enemy indeed, because it is an enemy to this holy fellowship of the Saints.

If we bee fellow-partners, and haue communion Vse 4 & fellowship in all these things, abrenounce we all partnership and fellowship with the vnfruitfull works of darknesse, and reprooue them rather, Ephes. 5. for what fellowship hath righteousnesse with vnrighteous­nesse? and what communion, or partnership, hath light with darknesse, 2 Cor. 6. 14. wee cannot bee fellow-partners with Saints and swine, with the members of CHRIST and the members of BELIAL. Wee must breake off, and giue vp partnership with all o­ther companions and companies, now we are once admitted into this holy society. The conclusion of the argument is amplified in those words, as my selfe, that is, in regard of truth and sincerity of loue, though not for measure and degree: for Christian loue, though it must be in truth to all the houshold of faith, yet requires not an equality of affection to [Page 268] 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 reg [...]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 [Page 269] 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 [Page 270] 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.

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 [Page 271] 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 into the court of conscience.

1. The acknowledgement is in those words, If hee hath wronged thee, or owes thee ought, that is, I grant hee hath wronged thee, bee it confessed. In [Page 272] which acknowledgement, note the termes in which he acknowledges it, If he hath wronged; If he owes, not, If he hath stolne, rather vsing the name of In­iury then Theft.

The faults of repenting sinners should not be re­hearsed Doct. and repeated, but with mollifying and miti­gating Mildnesse to bee vsed in naming the sins of the penitent. termes PAVL knowes not how to call ONE­SIMVS a theefe or a runnagate, now hee is humbled for his sinne, and become a new man. If the man be new, why should the old names of his sinnes re­maine, and be cast in his teeth? In a mans conuersi­on olde things are passed away, and all things are be­come new. A new life and a new course should not be disgraced, nor discouraged with the odious re­hearsalls of a mans olde sinnes. Their sinnes that haue repented, should not bee rehearsed at all, but when there is some necessary cause; yea, and euen then without all rigidity and harshnesse of broad language, and in such easie and gentle phrase, as it may appeare, that wee are vnwilling but to remem­ber what is past. Indeede, the repenting sinner him­selfe, speaking of his sinnes, especially in his con­fessions to God, thinkes he cannot haue termes odi­ous enough, wherewithall to aggrauate his offences, he speakes of them in the broadest and fowlest man­ner he can: but yet when hee hath repented and te­stified the same, we must auoyd the harshnesse, and speak of them in the easiest māner we can. PAVL con­fesses of himselfe more then LVKE reports of him, I was a blasphemer & a persecuter. 1 Tim, 1. 13. LVKE reports of him Acts 9. that hee breathed out threat­nings, [Page 273] but not that hee breathed out blasphemies. If GOD haue haue remitted, why should we retain? why should not we pardon where hee doth? How doth it appeare that wee pardon, when wee speake with the harshest and roughest, of an offendor. How gently doth the Scripture speake of DAVIDS fowle fact after his repentance, He was a man after GODS owne heart in all things, saue in the matter of Vriah, 1 King. 15. 5. both forgetting many offences, and speaking of that grosse one with an easie phrase, saue in the matter of Vriah, not saue in the murther of V­riah; It is good in the praises of our brethren, to giue them the full of their desart, but in their falls vpon their repentance, to bee compassionate and gentle. But we are most commonly of a cleane con­trary disposition; In praises we haue our diminuent and extenuating termes; in offences, yea after re­pentance, wee haue the gift of amplification. To speake easily in a mans praises, as it argues enuy; so to speak harshly of a repenters offences, argues rigor and seuerity. How many of vs haue the elder bro­thers euill eye and euill tongue, Luk. 15. 15. The Prodigalls father, after his sons repentance, neither tels him of ryoting, nor whoring; but onely this, This my son was dead, and is aliue; he was lost, and is found. How easily and like a father speakes hee of his sonnes grosse misdemeanours? But how speaks the elder brother? surely broadly enough, and not like a brother: for as hee can neither brooke to call him brother, but this thy sonne, so neither spares hee to speake plainely, and with the most odious aggra­uating [Page 274] termes, But when this thy sonne was come, which hath deuoured thy liuing with harlots, &c. Hee broadly charges him with ryot, and whoredome at once. But Christian moderation teaches more milde language and carriage towards poore penitent sin­ners. It is good to turne this vindictiue edge vpon our owne sinnes, and to set them out to the full in our confessions. If this sharp edge were more vsed against our owne sinnes, other mens should finde and feele it farre more blunt. But because the backe edge is toward our selues, therefore is the sharp edge against others.

If hee owes thee ought: PAVL then acknowledges Doct. 2 that ONESIMVS was indebted to PHILEMON, by Communion of Saints makes not a communi­ty of goods. reason of that wrong done him. The Communion of Saints then makes not an absolute community of goods. For were the right of mens goods com­mon, ONESIMVS now being become a Christian, was vpon those tearmes to haue beene forgiuen the debt, and PAVL needed not to haue beene ouer offi­cious, in taking the debt vpon himselfe. That com­munity of the Anabaptists, takes away the distin­ction of borrower and lender, of debitour and credi­tour. Though, as before wee sayd, the Saints haue all things common, yet this communion preiudices not their priuate rights and possessions. Priuate pos­sessions will stand with the Saints Communion. Else from this Community might ONESIMVS, or PAVL for him, haue pleaded an Immunity both from resti­tution and punishment. If IOHN BAPTIST had beene an Anabaptist, he would both haue condem­ned [Page 275] the souldiers for their callings, and haue com­mended, or at least not haue condemned them for their courses. Luk. 3. 14. For what wrong or vio­lence is it for a man to take that, to which hee hath as good a right as another? If goods be common, he does another no violence, that takes his goods. And to what end doth the Apostle euery where so stirre vp men to the duty of Almes, if hee allowed this community, in which euery man might be his own caruer, & releeue himselfe as his need was. There is no place for almes, where all are ioynt and equall owners. Our Sauiour teaches to pray for our daily bread, and PAVL enioynes men to eat their owne bread, 2 Thess. 3. 12. If wee may haue bread of our owne, why not all other things of our owne. In­deede the Apostle wishes vs so to buy, as though wee possessed not, and to vse this world, as though wee vsed it not, 1 Cor. 7. 30. 31. But hee doth no more forbid possessions in the world, then the vse of the world. If not lawfull to possesse, then not lawfull to vse the world; and if lawfull to vse, then lawfull to pos­sesse. The Apostle forbids not possessing in, but being possessed of the world, It remaines, that they that haue wiues be as they that haue none, saith the Apo­stle in the same place. Now doth hee (thinke wee) thereby giue liberty to vncleannesse, and prostitute other mens wiues by a Nicolaitan community? Nothing lesse, for vers. 2. of the same chapter, hee en­ioynes euery man to haue his owne wife, and euery wo­man to haue her owne husband. He therfore no more allowes community of goods, then of wiues. The [Page 276] drift of that place sutes with that parable, wherein one pleads hee had bought a farme, when his farme had bought him: another, that hee had married a wife, when his wife had married him, and teaches not a community, but an holy kinde of neglect of all earthly things, and to haue our conuersion in heauen, while wee liue heere on earth.

2. The vndertaking of the debt. That is in these words, Put that on mine account, I Paul haue written it with mine owne hand, I will repay it. He vndertakes it by giuing him a bill of his hand. If there were no remedy, but satisfaction must be made, though yet hee hoped for a remission, then hee vndertakes for him, hee will bee his surety, and make the debt his owne.

It is not vnlawfull for one man to become surety Doct. 1 for another. It is a worke of mercy, and a worke Suretiship law­full, but with cautions. which not onely may be done, but sometimes must be done. So IVDAH became surety to his father for BENIAMIN Gen. 43. 9. I will bee surety for him, of mine hand shalt thou require him. So the good Sama­ritan vndertooke, and became surety for the woun­ded man. Luk. 10. 35. And Heb. 7. 22. CHRIST be­came our Surety. Had it beene vnlawfull, though PAVL hoped for remission, yet would he haue ab­stained from all appearance of euill, and would not haue engaged himselfe for ONESIMVS. It is a poynt indeed, in which men may miscarry on both hands, both by an ouer great forwardnesse to wrong themselues, and an ouer great backwardnesse in hel­ping others. Heere therefore wee must remember [Page 277] some cautions in the practise of this poynt. For true charity is alwayes guided by the wisdome of God to walke betweene credulity and suspicion, so as neither to wrong a mans selfe, nor yet others in the neglect of any duty of loue. The cautions to be obserued therefore, are in regard

• 1. Of the person for whom we are bound.
• 2. Of the person to whom we are bound.
• 3. Of the person himselfe that is bound, and be­comes surety.

1. For the person for whom we are sureties: we must be sure he be no stranger to vs. Pro. 11. 15. Hee that becomes surety for a stranger, shall be sore broken; but he that hates suretiship, namely rash suretiship for strangers, is sure. Prou. 20. 16. Take his garment that is surety for a stranger. Therefore is it worth our no­thing, to see how SALOMON ioynes those two ver­ses together, Prou. 27. 12. 13. a prudent man sees e­uen the plague and danger of rash suretiship, and hides himselfe by a wise refusall, whereas going on rashly, are punished with the losse of their garments and goods. It is therefore requisite heere to remem­ber these cautions.

1. That wee know him: that hee bee not a stranger, in regard of our knowledge of his person: for though hee may bee one happily, for whom a man may safely vndertake, yet is it neither wisdome nor discretion for a man, to be so ouer officious, to be bound for he knowes not whom.

2. That we know his condition, meanes and abi­lity, whether his sufficiency bee such as may free [Page 278] and secure a man from such snares and nets, as sure­tiship brings commonly with it.

3. That we know him to be one religious, of the houshold of faith, that makes conscience of his dea­lings, one whose fidelity and integrity may plead for him. A mans neighbour must bee a stranger in this case, if so bee hee bee a stranger from the Com­mon-wealth of Israel. It were no strange thing if such an one should giue thee the slip, and leaue thee in the lurch. It were strange, being a stranger, if hee should deale otherwise.

4. That wee know the reason and cause of his neede of our suretiship. If his necessities haue been brought vpon him by the immediate hand of GOD, for the causes of GOD, and the Church, with­out his owne carelesnesse, negligence in his calling, or vaine wasting of his substance, then heere is place for this duty, some other things following being answerable: otherwise, if intemperancy, negligence, haue beene the causes, then let the same hand bring him out, that brought him into debt.

2. For the person to whom wee are bound and become surety. Surely, it were to bee wished, that so neere as could bee, he might not also bee a stran­ger, which SALOMON seemes to caution, Prou. 6. 1. for thy neighbour, to a stranger. For howsoeuer the surety is so to make his account, that be the creditor what he will bee, good or bad, that hee is to see the debt payd, yet it is a great deale better to fall into the hands of a PHILEMON, then of NABAL, of a reli­gious then a rigorous person. It being alwayes to be [Page 279] presumed that the conscience of the same comman­dement, which made the one vpon good grounds to become surety, will also mooue the other vpon the same grounds to shew pitty, either in remitting part of the debt, or at least in forbearing the rigo­rous exaction of the whole at once, and in giuing the longer day of payment. For surely, so much doth that speech seeme to import. Prou. 20. 16. Take his garment that is surety for a stranger, that is, if a man bee so silly and so rash, to bee a surety for one hee knowes not, or knowes to be a vile person, and that by vile courses hath brought himselfe into necessity neuer spare such an one, let him abide the smart of it, and learne to pledge honester men. Therefore it followes on the contrary, Take not his garment that is surety for one that is no stranger; but vpon iust and lawfull grounds, in pitty and commiseration of a poore Saint, became his surety. Take not his gar­ment, doe not exact the full: but beare thou part of the burden, and help thou also to releeue that poore man for whom the other is become surety.

3. For a mans selfe that is to become surety. First, be not ouer hasty to thrust thy selfe in, be not to for­ward to offer thy selfe, Prou. 17. 18. A man voyd of vnderstanding strikes hands, and becomes surety be­fore his friend, that is, before his friend desires and seekes for it. Heerein is more hast then good speed. Secondly, when thou vndertakest, and becommest surety for another, let it bee for no more then thou art willing and well able to part withall. A man is not bound to plucke a thorne out of another [Page 280] mans foot, to put it into his owne; Thou must loue thy neighbor as thy self, but not better then thy self, to raise him with thine owne ruine. Euery surety that vndertakes for another, makes the debt his owne, and hee stands in conscience charged withall. This is cleere Gen. 44. 32. 33. Doubtlesse thy seruant became surety for the childe to my father, and sayd, If I bring him not vnto thee againe, then will I beare the blame vnto my father for euer. Now therefore I pray thee, let thy seruant bide for the childe, as a seruant to my Lord, and let the childe goe vp with his brethren. This would bee well thought vpon, by such as are sureties, before they become bound. Now then consider, what is the summe, tell it out in ready mo­ney, and looke well on it, and bethinke thy selfe whether thou art able to part with it, whether will it not breake thy backe, cracke thine estate, vndoe thy children, and make thy life 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. [Page 281] 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 selfe­denying 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 [Page 282] 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. [Page 283] 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 [Page 284] 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 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. [Page 285] 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. [Page 286] 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 [Page 287] 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,

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, [Page 288] 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 [Page 289] 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. 7. 9. It is great ioy to good hearts, to see others orderly and constant in holy seruices, Coloss. 2. 5. reioycing and be­holding your order, and the stedfastnesse of your faith in Christ. To all these particulars are we bound, ther­fore because we are bound to reioyce, not only our owne, but the hearts of all GODS people. Heere particularly it bindes people to obey those that haue the ouersight of them, that they may doe it with ioy, and not with greefe. Heb. 13. 17. It binds children to be wise and gracious, For the father of the righteous shall greatly reioyce, and hee that begets a wise childe shall haue ioy of him. Prou. 23. 24. and my sonne, if thine heart be wise, mine heart shall reioyce, euen mine. Prou. 23. 15. Thus should children doe that which might reioyce the hearts of their parents, people that which might the hearts of their Ministers, and one Christian that which might reioyce another.

But farre are they from this, that rather Minister Vse. cause of greefe, both to all in generall, and especi­ally to such to whom neerer bonds haue obliged them. How many by their coldnesse, deadnesse, in­ordinate and scandalous walking doe greeue the hearts of GODS people. That complaint of EZE­KIEL against the false Prophets of his time, Ezek. 13. 22. That they made the hearts of the righteous sad, [Page 290] may be truly taken vp against many priuate people, who by forsaking their first loue, and returning to their first sins, and by carelesse & vnconscionable courses, causing the Gospell to bee euill spoken of, doe greeue and make sad the hearts of all good peo­ple. Wee must not greeue the good spirit of GOD, Ephes. 4. 30. wee greeue him not onely then, when we greeue him in our selues, but when we greeue o­thers in whom the spirit of GOD is, & so are greeuers of the spirit, when we greeue the spirits of the righ­teous. Might but this one thing bee thought vpon, it would be a good stay in time of temptation. Am not I bound to refresh the bowells of GODS Saints, and shall I pierce their bowells? Am I not bound to reioyce their hearts, and shall I now giue my selfe liberty in these follies, which will sad their soules? If thou regardest not thine owne peace, yet regard their ioy. Or if thou wilt not reioyce, yet doe not greeue them, or if thou wilt not ioy them, ioy not theirs, and thine owne enemies. They were wicked ones that greeued the hart of DAVID, Psa. 119. 158. I beheld the transgressions, and was greeued because they kept not thy word. It best becomes such persons to greeue GODS Saints. No lesse culpable in this kinde are many people in the sadding of the Pastors heart, not onely by their non-proficiency and vn­fruitfulnesse, but by their obstinacies, and crosse carriages, when on set purpose they will doe such things as they know will greeue their Ministers. PAVL glories of his Thessalonians, that they were the crowne of his reioycing, 1 Thess. 3. 19. these are also [Page 291] crownes, not of reioycing, but crownes of thornes, which peirce the heads, yea the hearts of their faith­full Ministers. PAVL here vrges PHILEMON to do the thing hee requested, because it would reioyce him, these will doe the cleane contrary things to those they required, because they know it will bee matter of greefe and vexation, and take more delight in rip­ping vp and rending, then in refreshing their Mini­sters bowels.

Learne what should be the speciall ground of our Doct. 2 ioy in others. PAVL desires PHILEMON to gratifie him in this businesse, that he might haue ioy of him in his obedience. Nothing should more ioy our hearts, then the spirituall good of our brethren. But of this before v. 7.

Refresh my bowells.] The same petition in an­other phrase, Refresh my bowells, that is, refresh mee, and doe this kindnesse to me, howeuer it may also be applied to ONESIMVS as before v. 12. ONESIMVS being his owne bowels, in receiuing ONESIMVS hee shall refresh his bowels. But I rather take the for­mer to be the true sense.

See what great comfort and content Ministers Doct. receiue in obedience, and subiection to their do­ctrine. Peoples obedi­ence, how great a refreshment to Ministers. It is as their meat and drinke. Meats and drinks doe not more refresh, and content the hun­gry, and thirsty mans bowels, then the obedience of people refreshes the hearts of Gods ministers. Great is the labour of the ministery, full of sore toyle and paines, but yet all the paine is swallowed vp with that ioy peoples obedience yeelds. My meat is to doe [Page 292] my fathers will. Ioh. 4. It is meat and drinke to good hearts, not onely to doe, but also to teach the will of GOD. But when they teach it, and see others thereby brought also to doe it, this goes as a refre­shing oyle into their bowells. Me thinks this might somewhat mooue people to yeeld obedience to the Ministry of the word. Many would often seeme to pity vs, and doe acknowledge the toile of this Mini­steriall businesse. Doest thou pity the Minister in­deede? Doth it pity thee to see his wearinesse, and how his spirits and strength are spent? out of thy pity then refresh his bowells. Refresh him with thine obedience. This will reuiue him after all his wea­rinesse, this will put life, and vigor, and spirits afresh into him againe, when hee shall see his labour well bestowed. The ioy in the successe of their labours fills them with more spirits, then the labours of their body spent. Then is the Ministry a wearisome worke indeede, when after a great deale of sore la­bour, a man hath no recreation or refreshment; but is more wearied and tyed with the sight of mens hardnesse, then with the hardnesse of the labour. The onely cordiall and sweet refectiue, after the wearisome worke of the Ministry, is the successe of our labours. Why then will men deale thus vn­kindely with vs, thus hardly and cruelly with vs, to denie vs our refreshings after our labours? why deale men worse with vs, then ordinary seruants; yea, then their beasts? Thy beast after his day-la­bour, wherewith hee is wearied and tired, hee shall haue his bait and lodging to refresh him, and wilt [Page 293] thou not vse thy Minister as kindely as thy beast? pity his great paines and wearinesse, and recreate and refresh him with thine obedience. Many when they see the labour of the Ministry, would giue ease to the paines therof, with that speech of PETERS to our Sauiour in another case, Matth. 16. Master pitie thy selfe, what neede you take so great paines? But to let passe that answer giuen to PETER, fitly suiting with their counsell, Thou sauourest not the things that be of God, but those that be of men, wee desire them to pity and refresh vs by their taking of more profit, and not to bee pitied or refreshed by our owne ta­king lesse paines. Their profit would ease and re­fresh vs against all our paines. This was CHRYSO­STOMES refreshment after his paines, Propterea non Ad pop. hom. 9. sentio docendi laborem auditorum lucro releuatus. Haec enim merces nos reparare potest, & releuare, & alacres promptosque facere, &c. His auditours gaine so refre­shed him, as to take away the sense of all paine in teaching. Their profit was his refectiues and repa­ratiues.

In the Lord] The Lord indeede is the end and aime of all a Christians actions. That as hee hath all things from the Lord, so he refers all things to the Lord. Hee enioyes GOD in all things, and doth all things in GOD. As hee is nothing, so hee doth no­thing out of the Lord. If he reioyce, hee reioyces in the Lord. Phil. 4. 4. If hee glories, hee glories in the Lord, 2 Cor. 10. 17. he loues in the Lord, Rom. 16. 8 His workes of mercy are in the Lord, Rom. 16. 2. His workes of curtesie are in the Lord, Rom. 16. 22. [Page 294] Yea, he marries in the Lord, 1 Cor. 7. 39. And in­deede this is to walke with GOD when wee haue GOD with vs in all our actions: Then is hee with vs, when wee doe all in him, and with reference to him. Otherwise are all carnall mens actions carri­ed. They walke in the flesh, in the lusts, in the hard­nesse of their hearts, in the vanity of their mindes, in the wayes that seeme good in their owne eyes. Their actions are in the flesh, in the pride, in the vaine glory of their hearts; yea, often in Sathan, but not in the Lord. We must first bee in the Lord, and the Lord must first be in vs, before wee can doe any thing in him. They which are in the flesh can­not doe any thing in the Lord.

HEere is a secret preuention of an obiection, that might arise in PHILEMONS minde in ano­ther kinde, then any of the other were. PAVLS im­portunity, and often pressing, and earnest vrging of PHILEMON, might happily haue occasioned him to nourish this hard conceit against PAVL, that hee see­med to be suspicious of the truth of his religion, as if he were voyd of the power of it. What needs all this adoe, might happily PHILEMON thinke, what needes so many arguments, such eager pressing, such importunity? Doe you thinke that I am so hard to be entreated? Doe you thinke that I haue [Page 295] such small sparkes of grace and religion, as that you hope not to preuaile, but as the widdow with the vnrighteous Iudge, by meere importunity, as if no­thing could bee had at mine hands, except it were wrung from mee with the multitude and violence of arguments? If you were so well perswaded of mee, as I hoped you were, lesse vrging would haue ser­ued. Now PAVL preuents this suspicion, and re­mooues this obiection in these words, the summe whereof rises to this. Doe not conceiue that this my importunity is from any doubt or distrust of thee; I write not thus earnestly, as fearing thou wilt not regard mee: but on the contrary, because I haue a speciall confidence in thine obedience; yea, I pro­fesse vnto thee, that my confidence in thee is such, that I dare presume, that thou wilt doe not onely this which I desire, but farre more then I haue moo­ued thee in.

PAVLS confidence abates not his earnestnesse. Doct. 1 Euen where there is greatest hope of speede, it is no The forwardest may, and must be quickned. error to put to our best strength. Euen the most for­ward may be quickned. Assurance of speed should not coole our feruour in our suits for GOD. GOD loues not onely obedience, but a cheerefull spirit therein. Though we assured of mens obedience, yet who knowes what oppositions, reluctations and discouragements may come from Satan, and a mans owne corrupt heart. How seasonable then in such cases may some motiues be? and how may our warmth heat another? It is no absurdity in this case to put spurres to a running horse. There is a great [Page 296] difference betweene matters of knowledge, and matters of affection. A mans knowledge is not so subiect to an omission, as good affections to a remis­sion. In good affections there be floods and ebbs, sometimes glowing coales, & sometimes but warme embers, and therefore there needes a continuall blowing vp of the flame; but a mans knowledge is not subiect to such sudden eclipses, and it is farre easier for a man to keepe his knowledge at the same height and pitch, then to keepe his affections at the same bent. And yet for matter of knowledge, see the care of PETER, 2 Pet. 1. 12. Wherefore I will not be negligent, to put you alwayes in remembrance of these things, though yee know them, and be stablished in the present truth. The same was also the care and mind of IOHN, 1 Ioh. 2. 21. I haue not written vnto you, because yee haue not knowen the truth, but because yee know it. If this care and diligence be to bee vsed, in putting men in remembrance in matters of know­ledge, heere there is more setlednesse, how much more then in matters of affection, ought this care to be had, where such often damps and eclipses? Be­cause yee know it, therefore I write, saith the Apo­stle: so because men doe good duties, ought they to be admonished, to be vrged and called vpon. Mens forwardnesse to their duties, should not make vs backeward in calling vpon them, to doe the same duties. It is no absurdity to stirre vp a liberall man to bounty, a deuout man to prayer, an holy man to mortification. Especially the most forward, that is, not hauing attained to that height and perfection [Page 297] required. Neither therefore must Ministers thinke it a tedious worke, nor people an idle worke, to be vrged and pressed, to the doing of that they already doe.

Marke what hath all this while made PAVL. so Doct. 2 earnest with PHILEMON, Hauing confidence of thine Zealous people make zealous Ministers. obedience. Neuer hath a man a better heart to speak, then where he hath an hope to speede. Surely, peo­ples zeale kindles Ministers, the forwarder they are to heare, the forwarder are they to speake. PHILE­MONS obedience puts heat and life into PAVL, and makes him earnest. A man hath but little heart to speake, where hee hath but little hope to speede. When a man feares he shall haue but a cold suit of it, it chills his affections, and makes him a cold sui­tor. PAVL could hardly haue beene thus earnest with a NABAL, as he is with PHILEMON. Nothing encou­rages a Minister to bee more zealous in preaching, then to haue his people zealous in hearing and obey­ing. DAVIDS thirst and earnest desire after the wa­ters of Bethlehem, made the three Worthies to break thorough the host of the Philistims, and put life and courage into them. 2 Sam. 23. 15. 16. Heat prouokes and procures heat. For as on the contrary, a dead cold people make such a Minister, Is. 6. 5. I am a man of polluted lips, and I dwell among a people of polluted lips, and Hos. 9. 7. The Prophet is a foole, the spirituall man is mad for the multitude of thine iniquity: So heere the forwardnesse & zeale of people is helpfull to the Ministry, and the fire of their zeale is able to warme the heart of one but cooly disposed.

It lets vs see what oftentimes is a maine reason of defects in the Ministry. Many complaine, and iust­ly Vse. may they, that their Minister is cold and dead in his Ministry, that it is voyd of quickning, life and power, &c. But in the meane time, neuer looke at the reason of it, nor enquire into the cause of it; but lay the whole burden of the complaint vpon the shoulders of the Minister. Whereas if due enquiry were made, people might draw their breath inward, and finde themselues faulty and guilty of those things with which the Minister is charged. Why doest thou complaine of thy Mini­sters coldnesse, while thine owne frozen heart hath chilled him? why complainest thou of his polluted lips, when they are infected with thy pollution? why accusest thou his folly, when the multitude of thine iniquities haue caused it? Examine therefore thine owne heart, and try if thou finde not the cause of thy Ministers defects in thy selfe. Many a Minister would bee better, if hee had a better people, and a good people makes a good Minister, as well as a good Minister makes a good people. How can ARCHIPPVS but be watchfull in his Ministry, when his people shall be so watchfull as to say, Take heed to thy Ministry, &c. So many faithfull Monitours must needes make a faithfull Minister. People may thanke their owne disobedience, if their Ministers are not as they should be, Ier. 3. 14. 15. O yee disobe­dient children turne againe, &c. And I will giue you Pastours according to mine owne heart, which shall feed you with knowledge and vnderstanding. Therefore [Page 299] had they not such Pastours, because they were diso­bedient children; and the way to amend their Mini­sters, was first to amend themselues, Turne againe, and I will giue your Pastours, &c. It is not enough to pray, but they must turne also to the Lord of the har­uest, if they would haue painefull labourers. For peoples disobedience it is, that makes windy, fro­thy, and vaine Preachers. See to this purpose, Ier. 22. 21. 22. Thou wouldest not obey my voyce, the winde shall feede thy Pastours. And then how shall they feede with knowledge and vnderstanding, when themselues are fed with winde?

See the credit, yea the honour, that conscience Doct. 3 and obedience puts vpon a man. PAVL makes no Conscience breeds credit. question, but to preuaile with PHILEMON, because hee knew him euer before to make a conscience of yeelding obedience. PHILEMONS good conscience workes PAVLS confidence. It is a great honor, when our carriage is so good, as that an honest man dare be confident in vs. It is the honour of the vertuous wife, Prou. 31. 11. that the heart of her husband tru­steth in her. It is no lesse the honour of a Christian, that a man may trust and presume vpon him. Many haue lost their credit in the world, and what may be the reason? Nothing else, but their greater losse & shipwrack of a good conscience. Credit & a good conscience are shipped both in one bottome. There cannot be a wracke of conscience, but with the ioynt losse of a mans credit. Bee iealous and suspicious of thy selfe, when thou seest an honest man shy and su­spicious of thee. It is suspicious thy credit is but [Page 300] sandy, when an honest man dares not build vpon it. A man cannot haue a better euidence of his appro­ued honesty, then when good men dare bee confi­dent in him, especially in cases of obedience.

Knowing that thou wilt doe more then I say.] Cha­rity beleeues, and charity presumes the best, and the most. The former experience of PHILEMONS obe­dience, made PAVL thus confident, that PHILEMON would be so farre from comming short of that hee requested, that he would doe more.

The property of a gracious and an enlarged Doct. heart. It is not so illiberally & niggardly disposed, as A good heart deales not illi­berally and mi­chingly with God. to giue GOD no more then his iust dues in extremity, but enlarges it selfe so, as to goe further, then it is ty­ed by expresse commandement. There are some particulars, for which wee haue not a direct Text, but onely rules in the generall; as how often a man should pray priuately in a day, how much hee is to giue in almes, and some other such things of this kinde. Now in this case, where there is not so ex­presse a rule, a good heart will bee sure to goe rather with the furthest, then to come short; and will ra­ther doe more, then lesse; Thou wilt doe more then I say. So Luk. 2. 41. not onely IOSEPH, but MARY al­so went vp to Ierusalem euery yeere, at the feast of the Passouer. Now there was no expresse comman­dement for MARY to come, for the commande­ment enioyned the males only to appear, & yet MA­RY comes to. Her loue and deuotion to the Lords worship, was a sufficient Law. As shee in the cere­moniall, so CHRIST in the morall, did more then [Page 301] the Law required. The Law requires to loue GOD aboue all, and our neighbors as our selues. CHRIST did more, hee loued his enemies not onely as him­selfe, but aboue himselfe, giuing himselfe to death for them, which the Law requires not. Such should our free-hearted disposition be in our obedience to GOD. Indeed the Law requires more then wee can doe, wee abhorre workes of supererrogation, and we can doe nothing, but GOD hath required it of vs. But yet so should we bee affected towards the Lord, as that rather then we would doe lesse, we would if it were possible, euen do more. And for such things which are not directly commanded, to bee so farre from hutching and shrinking, as rather to goe with the farthest, then to doe with the shortest. So that I may say in this case, as our Sauiour in another, Mat. 6. 40. If any man will take away thy coat, let him haue thy cloake also, and if any man would compell thee to goe a mile, goe with him twaine. So heere, If GOD require of thee to giue to the poore a penny, giue him twain; if hee require a shilling, to the maintenance of the Ministry, giue him fiue; if he require of thee to pray twice a day, rather then faile pray thrice a day; if GOD require thee to preach once a Saboth, rather the faile preach twice. So bountifull is a gracious heart, it doth not stand articulating with GOD: It will giue him with the most, rather then the least measuring the same measure to the Lord, which it hath from the Lord. The Lord giues vnto vs, not onely be­yond our desarts, but beyond our desires, euen more, and aboue that which wee are able to aske or [Page 302] thinke, Ephes. 3. 20. A good heart therefore hates so base and illiberall a requitall, as to returne, though a short, yet not a shortned measure of obedience. In this case it were good for vs to doe as the Iewes in the keeping of their Saboth, who because they doe not know the precise moment in which the Sa­both beginnes and ends, therefore beginne it an houre the sooner, and end it an houre the later, and this time they call additionem de prafano ad sacrum. Not to dispute the lawfulnesse of their fact in that particular, without question in all doubtfull and vn­determined cases, it is best to doe with the most.

It serues then to checke the base niggardize of Vse. many, in their obedience to GOD. How farre are they from a good and a deuout heart, who are so farre from doing more, that they cannot be brought to doe so much as GOD requires, who are so farre from exceeding in matters doubtfull, that they come grossely short in matters of euident and ap­parant consequence So farre from doing those things which are onely inclusiuely and implicitely commanded, that they cannot bee brought to doe things expressely and plainely commanded. Ill will they goe two miles for GOD, that will not goe one; hardly will they pray oftner then is precizely com­manded, that will not pray so often. Hardly with ZACCHEVS will they giue halfe their goods to the poore, that so hardly part with a crust or a fragment. Scarse, with the widdow, will they throw two mites into the Lords treasury that wil not throw in one. It is a note also worth the remēbring, for such persons [Page 303] that care not how much they haue from, how little they giue to the maintenance of the Ministry. A good heart wee see would faine (if it were possible) doe more then GOD requires. How much more wil it doe more then man requires. Because the law of GOD and man requires maintenance of the Ministry from tithes: therefore many, though neuer so well able, thinke themselues freed from maintaining the Ministry, because they haue no tithable goods, it may bee themselues liuing vpon the vsurious tithes of ten in the hundred. Heerin giue they euidence of their hearts vnsoundnesse, for if a good heart would (if it could) doe more then GOD requires, surely it would not keepe it selfe within the narrow and straight compasse of mans prescription.

HItherto of PAVLS suit and request for ONESI­MVS, this verse containes a suit or request con­cerning himselfe, to prouide, or prepare him lodging, set forth by the ground of it, his hope of deliuerance out of prison, which hope is illustrated by the ground of it also, the meanes of his deliuery, through your prayers. Though also in this verse there may be a secret motiue for the receiuing of ONE SIMVS. For if PAVL should shortly come to PHILEMON, & find how little he had regarded his former suit, with what face could PHILEMON looke vpon PAVL, it [Page 304] were enough to estrange PAVL from him. And who would not willingly receiue ONE SIMVS, com­ming as PAVLS harbenger, to prouide him lodging. Though indeede PAVL make him his harbenger, more out of a desire to procure him welcome, then out of any state or greatnesse in himselfe. It is ther­fore but a weake ground for the Popish Apostolicall Legates, to haue their harbengers, Prince-like, to go before them, for to take vplodging for them, though some of their Interpreters would deduce the origi­nall of it from this place. First then for the request, prepare me lodging.

Religion is no enemy of hospitality, nay it re­quires it. Hospitality well becomes the Saints, Rom. Doct. 12. 13. Distributing vnto the necessities of the Saints, Religion is ho­spitall. giuing your selues vnto hospitality. It is a title of great worth, which the Apostle giues GAIVS, Rom. 16. 23. Gaius mine host, and of the whole Church. Many giue happily vnto the necessities of the Saints, but yet giue not themselues vnto hospitality. The most con­ceiue it a ministeriall duty, because PAVL requires that a Minister be harborous, 1 Tim. 3. 2. and they cry out vpon Ministers, that they are not harborous and hospitall, whilest therein indeed they are guilty of a double iniquity. For first, they doe what they can, to abridge them of their meanes, by customes and impropriations, and so would haue them then impropriate this duty to themselues. Indeed Mini­sters should be eminent, as in all other good works, so in that of mercy: but otherwise, it is no more pro­per to the Ministry, then other duties there required [Page 305] of the Apostle, as sobriety, modesty, gentlenesse, &c. Nay, such are the iniuries oftentimes of the world, that they are fitter to haue hospitality shewen to them, then by them. It is a duty lies vpon all able ones, people as well as Ministers, Heb. 13. 2. forget not to lodge strangers. And our Sauiour to all his at the last day, I was a stranger, and yee lodged mee. But the truth is, most men mistake this duty, and glory much in their hospitality, whilest they keepe great houses, and haue great resort, and company flocke to them; but in the meane time, no entertainment of poore religious distressed strangers, that are in want and in necessity: to receiue and prouide for such is hospitality. As for the other, the rich glutton kept such hospitality, like enough that gallants, and good fellowes, and the Gentle-men of the country, had entertainment enough at his table, but LAZA­RVS must be gone, there is neither meat nor lodging for such as hee is. Hee that feedeth gluttons shames his father, Prou 28. 7 So hee that feeds and entertaines vicious and idle persons, to spend their time in ga­ming and reuelling, graces not, but shames religion.

This request is set forth by the ground of it. I trust I shall be giuen vnto you, or freely giuen vnto you, for so the word implyes.

Whether PAVL were euer deliuered, it is vncer­taine, and likely that hee rather was put to death at Rome, yet he hopes to be deliuered.

Wee must euer depend vpon GODS gracious ad­ministration, Doct. for the effecting of our desires, till the euent shew vs what is GODS absolute will. It was [Page 306] not knowen to him, how it might please GOD to deale with him, therefore till hee know hee depends vpon God with hope of his liberty. Though he nei­ther desire life or liberty simply, but in reference to Gods Church.

Ministers of the Gospell, and their liberty to doe good, is a faire gift and blessing of God, I shall bee gi­uen Doct. 2 Ministers liber­ty a faire gift of God. to you. It is a great gift of GOD to send his Mi­nisters to his Church, Ephes. 4. 8. 11. When hee ascen­ded vp on high, hee led captiuity captiue, and gaue gifts vnto men, that is, singular and speciall gifts, as to­kens of his fauour, such as Princes bestow vpon the day of their solemne inauguration. And what might those gifts bee? Hee therefore gaue some to bee Apostles, and some Prophets, and some Euangelists, and some Pastours and Teachers. It is no lesse gift to re­store them to their liberties, and execution of their functions, when the vniust tyrranny of man hath hindred and difabled them. Not onely the gifts of Ministers, but their liberties are the gift of GOD. Oh if men knew but this gift of GOD, and were an­swerably thankfull for so great a gift. Sathan enuies the Church this gift, and it grudges him that any of GODS Saints, but much more that any of his Mini­sters should haue their liberties.

This hope of PAVLS is set forth by the ground of it, through your prayers.

Euen the greatest and most gracious stand in need of the prayers of their inferiors. The greatnesse of Doct. The most graci­ous need their inferiors praiers mens graces & places doth not free them from nee­ding the prayers of meaner ones. Nay the greater [Page 307] either places or graces, the greater is their neede of others, helpfull prayers. Sathan followes that policy of the Syrians, 1 King. 22. Fight neither against small, nor great; saue against the King of Israel. The sharpest brunt of Sathans enmity is bent against those, especially whose graces and places are highest in the Church. The more Sathans malice is against them, the more our charity should bee towards them; the greater our charity, the more our prayers for them. Therefore PAVL often desires the prayers of others, Ephes. 6. 18. 19. Pray for all Saints, and for me. 1 Thess. 5. 25 Brethren pray for vs. The prayers of inferiours are beneficiall to their superiours, whe­ther in outward things, as 2 Cor. 1. 10. 11. or inward and spirituall things, as Rom. 15. 30. GOD is no re­specter of persons; hee regards the hearts, not the conditions of those which pray vnto him. It is not in the court of heauen, as in Kings courts, where onely the Nobles and great personages may speake for a man, poore plaine men can doe a man no good with their petitions: But heere it is otherwise, the poorest and meanest Christian may do a man a plea­sure, by speaking for him in prayer to the King of heauen.

Great comfort to inferiours, that GOD hath so or­dered Vse 1 the matter among the members of the mysti­call body, as that the inferiours doe not more neede the gifts of their superiours, then superiours neede the helpe and prayers of inferiours. The meanest member is of vse in this body.

Despise wee not then our inferiours, but esteeme Vse 2 [Page 308] well of him that hath the least measure of grace. Who would despise a fauourite in court, whose good word may pleasure him. Euen the meanest officer in the Kings house shall be regarded of a pe­titioner, though a better man, if hee may pleasure him in his suit.

Note the duty of the Church towards Ministers, Doct. 2 they are to remember their Ministers in their pray­ers. Ministers to be prayed for. Therefore PAVL in the closure of diuers Epi­stles, doth not onely pray for them, but prayes them to pray for him. Neither desires hee this onely for complement in his valediction, but desires it to bee done heartily and earnestly in his behalfe, Rom. 15. 30 Also brethren, I beseech you for our Lords Iesus Christs sake, and for the loue of the spirit, that yee would striue with me by prayers to God for me. 2 Cor. 1. 11. So that you labour in prayer for vs. See Heb. 13. 18. 19. If PAVL, an Apostle who had the immediate assi­stance of Gods spirit, stood in such neede of their prayers, how much then doe our Ministers now. And great reason is there to challenge this duty at our hands.

1. In regard of the loue, which is due from peo­ple And why? to Minister. People are bound to loue their Pa­stours. Now loue seekes not her owne things. Hee that prayes not for his Minister, loues him not.

2. In regard of their great charge wherewithall they are betrusted. A charge of greater worth then all the world, the soule of their people. The greater the charge, the greater the gifts required to discharge [Page 309] it. The more graces they neede, the more earnest should our prayers be to procure the same.

3. In regard of their danger, as in the former point. They are in danger of Sathans malice, hee knowes if he can but with his taile cause these starrs to fall from heauen, that hee shall cause the greater darknesse and the greater scandall: their corruption in life or doctrine will be exemplary and infectious. They are also in danger of vnreasonable men. 2 Thess. 3. 2. The greater reason that they should bee holpen with our prayers.

4. Pray for your Ministers, because in praying for them you pray for your selues, and procuring their good, you procure your owne. The better Mi­nisters are, the better is it for people: many people complaine of the insufficiency of their Teachers, and as many Ministers may complaine of the negli­gence of their people. For if they were more dili­gent in prayer, their Ministers would bee more able to preach, if they would pray more for them, then should they be able to preach better vnto them.

Quest. What be the things wee should begge for them?

Answ. PAVL specifies some particulars, wherein he would be remembred. As

1. Free and bold vtterance of the Gospell. Ephes. 6. 19. Col. 4. 3. 4.

2. Free passage of his Ministry 2 Thess. 3. 1.

3. Deliuerance from wicked men. Rom. 15. 30 2 Thess. 2. 3.

4. Other particulars are mentioned. Rom. 15. 31. [Page 310] Pray then for all these, pray for the guidance and blessing of Gods spirit with and vpon them, pray for all such gracious endowments & enablements, as may fit them for the worke of the Ministry.

This taxes peoples grosse negligence. Some there are that neuer pray for themselues, it is no Vse 1 wonder if they pray not for their Pastours, for well ordred charity begins at home. Others yet pray in, and with their families, and commend onely family necessities to God, without particular mention of their Ministers in their prayers.

But a worse sort there is, that is so farr from pray­ing Vse 2 for, that they heartily pray against their Mini­sters, onely out of an euill will at their fidelity. They pray they were well rid of them, or in steed of pray­ing for them, doe curse and ban them with vile im­precations.

To condemne yet another sort, who in steed of praying for vs, doe prey vpon vs, and are so farre Vse 3 from helping by their prayers, that they rather hin­der, by their vniust molestations.

More particularly yet obserue.

The power and efficacy of prayer. I trust that Doct. 1 thorough your prayers, I shall be giuen vnto you.] It is a The efficacy of prayer. key that wil vnlock as heauen, so likewise the prison doore. It is not so much petitioning to NERO, that PAVL trusts vpon, as to the Lord Praier opened hea­uen, Luk. 3. 21. what wonder if it open a prison? Prayer prooues the same to Gods children often­times, that the Angell did to PETER, Acts 12. It opens the prison gates, and brings them forth. Nay [Page 311] the truth is, it was prayer rather then the Angell, which brought PETER out 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 [Page 312] 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.

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 [Page 316] [...] [Page 317] [...] [Page 314] 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.

To stop the fowle mouths of such persons, that Vse. 1 cry downe the Ministry for an idle calling, and ac­count Ministers of all other men to liue the most ea­sie liues. It is to bee confessed, that of many Mini­sters it may bee sayd, as our Sauiour speakes of the lillies, Matth. 6. 28. They labour not. But the poynt is [Page 316] not, what is the labour of some persons, but of the calling and office. And yet indeede many may bee sayd to labour hard enough, and yet are guilty of idlenesse: wee laboured day and night, viz. euen with our hands. So farre goe many with PAVL, that well may take vp that speech of themselues, Zach. 13. 5. I am no Prophet, I am an husbandman: but yet they leaue him in that which followes, And preached vnto you the Gospell of God, 1 Thess. 2. 9. They labour indeede, but in their owne fields, more then in the Lords.

We haue therfore a right to meanes and mainte­nance, for the labourer is worthy of his hire. It is vile Vse. 2 iniustice to deny the labourer his wages. It is a cry­ing sinne, Iam. 5. It is a sinne that brings a curse, Ierem. 22. 13. Woe vnto him that vses his neighbour without wages, and giueth him not for his worke. Vpon the heads of how many must this woe needes light, who are guilty not onely of iniustice, but of sacriledge also, in detaining and withholding the wa­ges of Gods work-men and labourers. Why should Gods Ministers be worse dealt with then our oxen? why should they worke muzzell'd? a plaine signe that men are as horse and mule, in that they preferre the labour of their oxen before the labour of the Ministry, 1 Tim. 5. 17. They that labour in the word and doctrine, are worthy double honour, the honour of countenance, the honour of maintenance. Some will giue their countenance to the Ministry, so they may be spared in matter of maintenance. Some the Law forces to giue maintenance, therefore with CAIN, [Page 317] Gen. 4. 6. they cast down their countenance. Some will giue neither countenance nor maintenance. How single a number is there of those that will giue the double honour of countenance and maintenance.

Let not such as vndertake that calling dreame of ease, pleasure, and of an idle life. 1 Thess. 3. 2. These Vse 3 two are ioyned together, a Minister and a Labourer in the Gospell. Prepare for, and buckle to thy labour that intendest, and entrest into the Ministry. How many are Ministers, that yet no labourers, and so occasion the world to iudge Ministers, as PAVL the Cretians, to be flow bellies. If they were so taken vp, that were idle in the market place, why stand yee heere all the day idle, what sharpnesse must they look for, that stand idle not in market-place, but in the vine-yard. It is ill being idle in the market-place, it is worse in the vine-yard. Alas for vs, that wee should bee so dainty to shed a few drops of sweat, for those for whom Christ sweat drops of bloud; yea, shed his heart-bloud. Arrant shame for vs, that LABANS sheepe should bee more painefully at­tended then CHRISTS.

The second part of the conclusion is in prayer. The grace of our Lord Iesus. &c. In which prayer we may consider

• 1. The person prayed to.
• 2. The thing prayed for.

The person praied to: our Sauiour, described by three titles. 1. Our Lord. 2. Iesus. 3. Christ. The three titles which were in the glad tidings of the An­gell. Luk. 2. 11. A Sauiour, which is Christ the Lord.

[Page 318] 1. Of the title Lord before, verse 3.

2. Title, IESVS, that is, a Sauiour. The reason of which name we finde Matth. 1. 21. Thou shalt call his name IESVS, for he shall saue his people from their sinnes.

Quest. How is he our IESVS, and how saues hee vs?

Answ. 1. By satisfying GODS wrath and iustice Christ is our Ie­sus and Sauiour in fiue respects. for vs, and vndergoing that curse which was our due, Acts 20. 28. CHRIST hath purchased his Church with owne bloud. By his death and bloud-shed, hee hath saued & redeemed vs from the curse, Gal. 3. 13. Christ hath redeemed vs from the curse of the Law, when he was made a curse for vs.

2. By his obedience to the Law, and fulfilling of it. And thus CHRIST may be sayd to bee the end of the Law, Rom. 10. in regard of that perfect obedience he yeelded thereunto. And so hee tells IOHN, that it became him to fulfill all righteousnesse, Matth. 3. for saluation stands in two things. 1. In a freedome and deliuerance from hell. 2. In the possession of hea­uen and eternall life. CHRIST by his death merits the first, and by his obedience in fulfilling the Law merits the second. For though CHRISTS death had deliuered vs from death, yet if obedience had not been yeelded to the Law, still the curse would haue beene vpon vs, excluding vs out of heauen, in regard of the Lawes transgression. Wheras now the Law being translated from our persons, to the person of our Mediatour, he hath perfectly fulfilled it, and so is our IESVS by his obedience, both in his suf­ferings, [Page 319] and in our doings.

3. By the remission of our sinnes, He saues vs, by pardoning vs, 2 Cor. 5. 19. and Col. 1. 14. In whom we haue redemption by his bloud, that is the forgiuenesse of sinne.

4. He saues vs by destroying the Kingdome of sin in vs, and by dis-throning our corruptions, so that wee are no longer seruants to sin, but to him. Hee saues vs from the commanding power, as well as from the condemning power of sinne. Hee saues vs from the dominion and seruice of it. See Rom. 6. 11. 12. and 8. 2.

5. Hee saues vs not only from the dominion of sinne in this life, but from the very presence and in­habitation of it in the life to come. Heere hee saues vs, that it raignes not; there hee will fully saue vs, that it shall not so much as haue a dwelling in vs.

All these may be reduced to two heads, namely, that CHRIST saues vs.

• 1. By his merit, he meriting by his death freedom from the curse and remission of sinne, and by his o­bedience eternall life for vs.
• 2. By his efficacy, whereby in this life hee daily mortifies the body of sinne, and wholly in the life to come abolishes the same.

Acknowledge we then CHRIST for our IESVS. The Papists are like the Iewes, they trust in Moses. Ioh. 5. 45. They would come into Canaan by MO­SES, as well as by IOSHVA, and so make themselues their owne Iesusses, while they will be saued, partly by CHRIST, partly by themselues. CHRIST will [Page 320] bee IESVS alone, or not IESVS at all.

The third title is CHRIST, a Greeke word, the same with the Hebrew MESSIAH, signifying An­noynted. So that IESVS CHRIST is as much as a Of the name Christ, and what it signi­fies. Sauiour annoynted. And so this name comprehends all his three offices of King, Priest and Prophet, in­asmuch as all these three vnder the Law were inue­sted into their offices, by the rite and ceremony of annoynting; and that typically to shadow out, that CHRIST was ordained of his father, our spirituall King, Prophet and Priest. Priests were annoynted, Leuit. 21. 10. Kings were annoynted, 1 Sam. 10. 1. Prophets were annoynted, 1 King. 19. 16. This name CHRIST therefore teaches, that hee is the true an­noynted King, Priest, and Prophet of his Church. Acts 4. 27. Thine holy sonne Iesus whom thou hast an­noynted. Acts 10. 38. God annoynted Iesus of Naza­reth with the holy Ghost, and with power. Psal. 45. 7. God euen thy God hath annoynted thee with the oyle of gladnesse aboue all thy fellowes. There is his annoyn­ting as King, which is also found Psal. 89. 20. And CHRIST applying that Isa. 61. 1. to himselfe, Luk. 4. 18. shewes thereby his annoynting as a Pro­phet: yea, and this is to bee marked, that the three offices of King, Priest and Prophet, though they were in some doubled, yet neuer had any one all of them ioyntly but CHRIST, who was annoynted with the oyle of gladnesse aboue his fellowes. MELCHISEDEC was King and Priest, SAMVEL was Priest and Pro­phet, DAVID was King and Prophet; but onely CHRIST King, Priest and Prophet: Hee alone was [Page 321] indeede that annoynted One, at whom all legall vn­ctions poynted. For the better vnderstanding of this poynt, consider breefly foure things.

1. The parts of his annoynting. They are two. First his consecration, whereby hee was set a part to doe the office of a Mediatour betweene God and Man. For as the Priest vnder the Law, Exod. 30. 30. when he was annoynted, was thereby separate and set apart for the office of the Preist-hood, and conse­crated vnto that function. So Christs annoynting consists first in this, in being from all eternity set a­part to be a Mediatour between God and man, and the King, Priest and Prophet of his Church. Se­condly, the effusion or powring forth the fulnesse of Gods spirit and grace, into his man-hood. And therefore Isa. 61. 1. and Acts 10. hee is sayd to bee annoynted with the Holy Ghost. Wherein Christs annoynting excells the annoyntings of all Kings, Priests & Prophets, inasmuch as the oyle wherwith he was annoynted, was the spirit of God it selfe.

2. The obiect of this annoynting. The obiect or subiect is the whole person of Christ, God and man. He was annoynted in both natures: for hee was an­noynted as Mediatour, now he is Mediatour, not as man onely, but in both natures, and therefore in both natures annoynted. But this must rightly bee vnderstood. Hee was annoynted in the God­head, onely in regard of the first part, which was Consecration, by which hee was designed to be Me­diatour.

3. The manner or measure of his annoynting. That [Page 322] we finde Ioh. 3. 34. Hee hath not receiued the spirit by measure, that is, hee hath receiued the spirit of GOD in a wonderfull, extraordinary measure. Indeede we all receiue the Spirit in measure, Ephes. 4. 7. But vnto euery one of vs is giuen grace according to the measure of the gift of Christ. But his measure was a measure well heaped and thrust, euen so great a mea­sure, as a finite nature was capable of. Therefore Psal. 45. 7. Thy GOD hath annoynted thee with the oyle of gladnesse aboue thy fellowes. More grace hath he then all others, yea all that others haue, they haue from him, for of his fulnesse wee all receiue. Yet was not this measure infinite, for the man-hood is finite.

4. The benefits wee haue by his being CHRIST, that is, Annoynted. They are these three.

1. Wee are heereby made Kings and Preists, Reuel. 1. 6.

2. Wee by his annoynting, are also annoynted with the gifts of GODS spirit, 1 Ioh. 2. 27. and hence GODS Saints are called GODS annoynted, Psal. 105. 15. and wee called Christians from CHRIST. And if CHRIST had not beene annoynted, neither should we. For the oyle that was powred on AA­RONS head, Psal. 133. 2. ranne downe vpon his beard, and the border of his garments, but yet first vpon his head, and then to the garments. So wee are annoynted, but our head first, and so this oyle of grace runnes downe from the head vnto all the parts of this mysticall body.

3. Hereby GOD smells a sweet sauor of rest in all [Page 323] our sacrifices, duties and seruices. CHRIST being annoynted with that sweet oyle, and wee being in him are a sweet sauor vnto the Lord, yea hence haue our prayers their sweetnesse. Whatsoeuer touched any thing that was annoynted with the holy oyle, was holy. Exod. 30. 29. yea. the altar of incense was annoynted with holy oyle. CHRIST is that an­noynted altar, our incense, our prayers layd and offe­red thereon, thereby come to be sweet and holy.

By this mayest thou try whether CHRIST be in Vse 1 thee or no. Hee is Annoynted, and the sweet oyle powred out vpon him, if hee bee in thee, thou shalt know it by the sweetnesse of the oyntment. When the box of oyntment was broken vpon CHRISTS feet, the sauour thereof filled the whole house. How can I then beleeue that CHRIST is in that heart, where are nothing but the dunghilly sauours of the world, the nasty sauours of rottennesse and corrup­tion, and the vile stench of carnall thoughts.

This sweet oyntment should draw our affections to him, Cant. 1. 2. They are wise and blessed virgins Vse 2 that labour to smell the sweetnesse of GODS an­noynted, and in the sense of the sweetnesse of his graces, enflame their affections towards him. But the sauour of the earth, and the noysome smells of the lusts of the flesh doe so stuffe our heads, that we cannot smell any such sweetnesse, as should make our affections to long after him.

That CHRIST our head is annoynted, it is great Vse 3 comfort to vs. Thou feelest thy selfe dry and empty of grace, but yet remember our head is annoynted [Page 324] with the oyle of grace, euen whole riuers of this oyle are powred forth vpon him, and that not for himselfe, but for vs. Whence we are called Christi­ans, because euery one of vs in our measure shall bee made partakers of this vnction. If wee be members of CHRISTS body, though the meanest, the lowest, the foot, the very skirts of the garments thou canst not misse of thy share in this oyle. It will runne downe all the body from the head. Thus wee see what a sweet name this name of Christ is, his name is indeede as an oyntment powred out. Cant. 1. 2.

2. The thing prayed for. The grace of &c. of this before verse 3. Thus as PAVL begun with prayer, so ends he with prayer. So should all our actions be both begunne and closed with prayer. So Col. 3. 17. And whatsoeuer yee shall doe in word or in deed, doe all in the name of the Lord Iesus. Therefore the Israe­lites, when they remooued and pitched their tents, they did neither without prayer. Numb. 10. 35. 36. Prayer should beginne, and prayer should end the day. Then if our actions prooue successefull, wee may reioyce in the successe as of GOD, of whom wee begged it; if not, wee may comfort our selues in GOD, to whom we commen­ded both our selues and our actions.